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The Unity of the Bible: Unfolding God's Plan for Humanity

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Building on his path-breaking study Gospel & Law: Contrast or Continuum?, the former Dean of the School of Theology and Professor of Hermeneutics at Fuller Theological Seminary offers the Church a non-technical, highly accessible exposition of God's redemptive plan for humanity. The fruit of his 40+ years of study, reflection and interaction with generations of students, The Unity of the Bible is organized into relatively short chapters, each having review questions to help the reader catch on to what Fuller is up to. Thus the book is very well-suited for use in adult Sunday School classes, provided that both facilitator and students are willing to do the close, careful reading Fuller's book deserves and requires.

Unity of the Bible provides a thoroughly biblical presentation of God's controlling purpose in human history. Introductory chapters set forth Fuller's inductive, presuppositionless approach to the Bible, an approach he believes mirrors the practice of the early Church, and which best positions Christians today to persuasively communicate the message of the Bible in a diverse, multi-cultural context. Fuller then proceeds to an inductive study of Genesis 1-3 in order to discover God's purpose in creation. As the middle sections of Unity unfold, Fuller deftly argues that in all of the redemptive history set forth in the Old Testament, God is unerringly working out this single purpose, a purpose finally fulfilled in Jesus' life, ministry and death. In the final section Fuller shows how the Church now fits into God's redemptive plan to bring His single purpose to its consummation.

Along the way the attentive reader will be rewarded with challenging and life-transforming insights into the Law as a law of faith, how saving faith necessarily entails the obedience of faith, and that God is our Patron Lord and not a client lord. These "aha" experiences are more than worth the effort required to follow his exegesis and arguments. Though Fuller critiques the reigning theological paradigm of Reformed Protestantism at places, he is always careful in his analysis of theologians with whom he disagrees. Throughout his writing evinces a docility of spirit before the biblical text which ought to serve as a model for any who wish to understand and align themselves with the "whole purpose of God."

Thus, those who claim that Fuller sees no discontinuity between the Old Covenant and the New Covenant (cf. the review posted 12/13/99 by a reader in Minneapolis), or who detect "cynicism and error" in this book (cf. the review posted 12/8/99 by another reader in Minneapolis) have in my opinion not read Fuller carefully. Since Fuller forthrightly challenges some of the theological formulations of the Protestant paradigm, it is understandable that those fully committed to that paradigm might balk at some of his judgments and conclusions. But disagreement with an author does not justify such a gross mis-reading of his work. Unity of the Bible may be "dangerous," but the peril is only that it will shake us out of our settled religious traditions. The promise is that God may use this book to awaken the reader's thirst for the living water Who alone will satisfy.

Fuller's book runs the tightrope of being one of the more helpful books ever written and also one of the more potentially dangerous. His stress on the absolute sovereignty of God and God's over-arching purpose to act for his own name's sake (Is. 48:9-11)is stunning.

However, Fuller sees so much continuity between the Old and the New Covenants that one gets the impression that there really isn't anything "new" about the latter. Christ's work on the cross is an encouragment to our faith, not the object of it per se. There is no talk of the essential place of Christ's active obedience in our justification.

Fuller's exegesis of passages on the law has attracted few if any followers. Where Paul sees discontinuity, Fuller insists on continuity.

Also, if you have not read anything on Covenant theology, do not look to Fuller as one who can accurately describe that system of thought. His quotes on Calvin (e.g., p.181.2) are taken badly out of context. Fuller has not come to terms with Covenant theology's use of the term "works" and does not accurately represent it.

Finally, Fuller tries to argue his positions from a purely inductive framework. He shows the impossibility of such an attempt by continually bringing in non-inductive arguments and skipping many points in his argumentation.

Despite all this, I must say that there are indeed many helpful things in this book. However, if you want the good without the bad, John Piper's works are much more helpful (contrary to much thought, the two do not have identical theologies, esp. as it relates to justification, faith, and obedience).

I don't like to write such negative reviews, but ultimately I believe this book undermines the Work of the Second Adam, and therefore is to be read with the greatest of cautions.

Fuller's well-established purpose in writing was to present the Bible as a whole and express its coherency in theme. Throughout the book, the author comes back to this point and reminds the reader of how the current chapter or section fits in with that overall context. His approach, as stated in the preface follows an inductive method of reasoning, challenging readers to emulate the Bereans of Acts 17. In an attempt to make an interpretational decision, the Bereans based their conclusions on solid evidence. In his opinion, "In today's churches time and energy must be given to train promising people to do likewise" (p. 105). Where he employs this inductive method to focus on specific sections of Scripture- specifically chapters 7, 12, 15, and fragmented parts of a few other chapters- constitute the highlight of his work. These chapters form a base upon which the majority of his theological interpretations are built. Consequently, the farther he reaches from the source of his information, the less coherency he retains in supporting these positions. To his defense, he seems to use an extraordinary amount of scriptural references in support of his ideas, and for the majority of the book, these ideas were understandable and well organized.

Toward the latter half of the book, primarily in the last 8-10 chapters, Fuller's ideas began to stray toward the speculative side and became more unintelligible. Whereas in the first half he described his theology on the plan and purpose of God, in the second half he turned his attention to explaining that plan as seen throughout the history of Man. Thus therein lies Fuller's strength of interpretation. These arguments that are harder to understand because they seem to have less scriptural support, center around the theory that Israel is a textbook example to Man for how God deals with disobedience and unbelief. Yet even within this somewhat less impressive section, there is a shining gem which is the descriptions on the "Ten specific attitudes of unbelief" (p. 279-296).

Overall this book is well structured, and presents the basic theology of the unity of Scripture in an uncommon yet important format: the Bible studied as a whole. The vast Scriptural support throughout leads the reader to feel the ideas presented are thoroughly researched and in line with Biblical teaching.

As a result of many criticisms from Protestant and evangelical scholars regarding Fuller's theological points on the Mosaic Law, faith, justification, and redemptive-history I was very weary to read this book. However, after reading this book I found much exegetical and practical insights regarding the Christian faith. I also enjoyed the way he speaks to the reader in a frank and easy to understand way so that even the average layperson can gain much information from the work. Also, the work can help many people gain insights into God's character and works, Christ's redemption, and man's responsibility. For Christians, there are many valuable reflections to scan over in order to gain a much more stronger faith and walk with God. Fuller's discussion on the unity of the Bible can help see through our own theological grids and challenge our own interpretive viewpoints (as a progressive dispensationalists I was very challenged by some of the arguments made by Fuller). He makes a pretty good case why the Bible must be seen as a unity rather than as a dichotomy (Marcionism?). The second part of the book dealing with God's nature and His work throughout salvation-history is an excellent argument for Calvinism. Many non-Calvinists always ask why a good and loving God would allow sin to permeate creation and only select a remnant from mankind for His blessings. Fuller answers these hypothetical questions by focusing on God's nature and work as a Trinity. His nature demands that He work in creation to increase His glory even if it means bringing sin and suffering into the world. Without the fall God's glory and mercy cannot be shown. The third section is about Israel's experiences throughout the OT as an example of what happens to people who receive God's mercy or reject Him. Those who receive His mercy are saved; those who reject His mercy are damned. Also, God is not a client that He needs humanity to work for Him--He is a patron willing to bestow grace upon sinful humans when they come to him in faith. This strikes a blow against any "church" that preaches a legalistic Gospel from self-made regulations. The last section deals with how Christ's first coming is the start of God's Kingdom program predicted in the OT. Fuller makes a good case why God's Kingdom has already come even though it still has a future element. Also, his argument for the mass conversion of Israel before the Parousia is outstanding. However, I must say that there are some negatives in this book. Fuller believes that the OT Law and NT Gospel are a continuum rather than a contrast. Critics of Fuller are right to argue that the Law has no place when it comes to receiving God's salvation through faith. To say that the Law must go alongside the Gospel is to wander into the path of Romanism, Arminianism, nomism, and works-salvation. His whole argument on the nature of the Mosaic Law is not persuasive. For most Christians, practically speaking, there is no difference between the "law of faith" and the "law of works." A Christian who is told to see the Law as a means of receiving the promises will fall into a works-salvation mentality. This can be very dangerous to those who are just "babes" in Christ. Works are the result of saving faith; not saving faith itself. This is where Fuller fails in his theology. Overall, though, I would recommend this book to those who want to understand how and why God works with humanity.

The following sentence alone persuaded me to purchase and read Daniel Fuller's The Unity of the Bible, "No book besides the Bible has had a greater influence on my life than Daniel Fuller's Unity of the Bible." Penned by John Piper, this recommendation convinced me that reading this work was a worthwhile investment of my time. I'm neither the most prolific nor the speediest reader I know, so plowing into this 460 page work was a lengthy endeavor for me. I really enjoyed this book, though, it taught me much, and it's very clear to see how it influenced Piper's theology and teaching.

In sum, this book is basically a primer on biblical theology, covering the storyline of the entire Bible and its unifying themes. Having focused almost exclusively on systematic theology during my seminary years, the study of which I thoroughly enjoy, this was a really refreshing way to view Scripture as the one unified book that it is. The book is divided into four parts: 1) The Value of the Inquiry (for the unity of the Bible); 2) The Foundations of Redemptive History; 3) Israel, The Lesson Book for the Nations; and 4) The Gospel Goes to the World.

The first part is "The Value of the Inquiry (for the unity of the Bible)." This introductory part lays the groundwork for viewing scripture as an integrated whole by giving evidence for the Bible's unity through the Old and New Testament canons. It then defines some of the essential elements for formulating a biblical worldview and contrasts that with the works-based worldviews of Hinduism, Buddhism, and Islam. Thus, this section clearly reveals that all of the Bible teaches salvation by God's grace through faith in Jesus Christ from beginning to end.

The second part is "The Foundations of Redemptive History." In this section, Fuller more fully explores the account of the Fall of man and the entrance of sin into humanity in the book of Genesis. This is followed by a look at the nature of God, including His being a Trinity, his work of creation, and his purpose for humanity. Then, Fuller looks at the reason for justness of an eternal hell, followed by an exploration of the riches of God's mercy from the cross of Jesus (my favorite chapter), and God's promise to protect the seed of his chosen people.

The third part is "Israel, the Lesson Book for the Nations." This section looks at the life of Abraham, the purpose of the Old Testament Law, and the Kingdom of God in the Old Testament. One of Fuller's main points is that as in the New Testament, God's chosen people are reconciled to Himself by faith in God, which is evidenced by consequential works of obedience. Such a message of eternal salvation is directly opposed to a hopeless and non-biblical perspective that salvation is achieved through faith, supplemented by necessary obedience and works, the sum of which might earn one a righteous standing before God.

The fourth part is "The Gospel Goes to the World." This last part of the book examines the Kingdom of God during the life of Christ and the early church, in our current world, and in the future. A key point in this section is that Jesus Christ desires to save all people around the world whom he has elected, regardless of race, lineage, or geographical location. Fuller completes this section by discussing the future conversion of those Jews alive at the time of Christ's return.

I really enjoyed Fuller's The Unity of the Bible, and it helped me understand better that the One and Only God is the author of all the Bible, that He is the creator of all things for His Glory, and that we can be saved into a relationship with Him only by faith in the grace he offers us through the life, death, resurrection, and exaltation of Jesus Christ. While this book definitely has much theological depth to it, I found myself often reading it as devotional reading. If you have not read a basic primer on biblical theology, this is the book for you!

Fuller's main thesis is not that salvation is the same in the OT as in the NT. His thesis is that the glory of God is the central unifying theme of the Bible and that faith is the human response that most glorifies God. Some places are not very well argued; other places yield a wealth of insight. In spite of much of the good in this book, Fuller comes perilously close to merging faith and obedience as if they are the same thing. As a result, he seems to fail to distinguish justification and sanctification--a very perilous error. While urging one to put the Bible over "Protestant tradition," too often Fuller ends up replacing tradition with cynicism and error. There is, therefore, much danger in this book in the midst of the good.

Book is a good book for my reference libraty. I will be using it in an upcoming Bible Overview class this spring in my church.

I quote from Unity (p181): "In commenting on Genesis 2:17 -do not eat from that tree-Calvin said, `These words are so far from establishing faith that they do nothing but shake it.' I argue, however, that there is much reason for regarding these words as well suited to strengthen Adam and Eve's faith...In Calvin's thinking, the promise made in Genesis 2:17 could never encourage faith, for its conditionality could encourage only meritorious works. `Faith seeks life that is not found in commandments.' Consequently, the gospel by which we are saved is an unconditional covenant of grace, made such by Christ having merited it for us by his perfect fulfillment of the covenant of works. Dan Fuller comments: "I have yet to find anywhere in Scripture a gospel promise that is unconditional."

More from Unity (p310): "If Abraham was not declared forgiven until ten years later, was he still a guilty sinner when he responded positively to God's promises in Genesis 12:2-3 and also during the following years up until 15:6?" "Calvin gave a meaning to James's use of the word justification which is not supported by the text...He argued that for James, `justify' meant the `declaration' rather than the `imputation' of righteousness."

Calvin (3:17:12): "Either James inverted faith and obedience-unlawful even to imagine-or he did not mean to call him justified, as if Abraham deserved to be reckoned righteous. What then? Surely, it is clear that he himself is speaking of the declaration, not the imputation, of righteousness."

Back to Fuller (p313): "Paul would have agreed with James that Abraham's work of preparing to sacrifice Isaac was an obedience of faith. He would have disagreed strongly with Calvin, who saw obedience and works as only accompanying genuine faith...James' s concern in 2:14-26 was to urge a faith that saves a person, not simply to tell a person how they could demonstrate their saving faith...Calvin should have taught that justification depends on a persevering faith, since he regarded Abraham as already justified before Genesis 15:6."

And then Fuller quotes Edwards: "We are really saved by perseverance...the perseverance which belongs to faith is one thing that is really a fundamental ground of the congruity that faith gives to salvation...For, though a sinner is justified in his first act of faith, yet even then, in that act of justification, God has respect to perseverance as being implied in the first act." For more from Edwards, see Schreiner's new little book (p20, 70, 92).

Since Dan Fuller has no gospel in which only the sins of the elect are imputed to Christ, he makes the righteousness revealed in the gospel to be faith (not only beginning but continuing.) See the appendix by John Piper in The Future of Justification about the danger of an overlap between works and faith.

One of the most common misconceptions of the Bible is the idea that Old Testament teaches salvation through works (i.e. obeying the Mosaic law) while the New Testament is all about grace and love. This is a misconception that goes back to John Calvin and Martin Luther.

Yet, it is a misconception as the entire Bible is about grace.

Yes, God did put certain laws in place through Moses. But these laws were built upon a foundation of grace and mercy as it was through His grace that He delivered the Israelites from Egypt. Paul highlights this unity in Galatians when he draws attention to Abraham's `salvation' experience in Genesis 15 where his belief in God was counted upon to him as righteousness.

It is this covenant of mercy and grace that drives Daniel Fuller's book "The Unity of the Bible: Unfolding God's Plan for Humanity."

Drawing upon the first half of Genesis, Fuller lays out a pretty complete agreement showing the unity of the Bible. However, while his theology is pretty sound, I couldn't help but feel a bit stifled. Fuller seemed to have an answer for every situation; shoot, it seemed that he spent most of the book defending God and His actions - which seems a tad off to me as I think God can defend Himself with out our help.

In a nutshell, I think he removed the Story from the Bible.

Which bring me to my next point about the book; it is written from a very modern theological worldview that places a lot of value on logic and answers. There is nothing wrong with this view point as it met a very real need in the culture at the time. I'm just operating from a different worldview that relishes in the mystery of God and joining IN the Story versus learning about the Story.

It is one of those times where it is not right or wrong, just different.

Oh - I must also point out that it looks to me like Daniel Fuller was the one of the main proponents of the New Calvinist Movement. As a Bible professor of Fuller Theological Seminary (his father, Charles, was the founder of the school), Daniel Fuller had an influence of folks like John Piper, Bill Bright, Ralph Winter and Richard Halverson.

Taking the protestant 'popes' to task, Dr. Fuller presents the God of Jacob/Issac/Paul/James as being consistent throughtout all time. His main thesis is that people found salvation in the O.T the same way they found it in the N.T.: ie, through faith in God. Dr. Fuller also explains the apparently elusive connection between faith and works, rejecting the artificial separation drawn by the 'later' Luther, Calvin, and practically every other sheep-like theologian since.