Biblical Reasoning, Christological and Trinitarian Rules for Exegesis

How do we integrate doctrine and exegesis? This book answers this question brilliantly, particularly with regard to the doctrine of the Trinity and of the person of Christ.

In “Biblical Reasoning”, Jamieson and Wittman give us a toolbox for biblical reasoning (p. xvii). By “biblical reasoning” they mean the integration of exegetical and dogmatic reasoning. These two elements enrich each other in a movement “from Scripture, with Scripture, and to Scripture” (p. xviii). The collaboration of these two authors reflects this marriage, one specializing in biblical sciences and the other in dogmatics.

After a methodological preamble, the body of the book develops this toolbox. It consists of theological principles and the corresponding rules of exegesis. These principles and rules focus on the doctrine of God and Christ for two reasons. First, the person of God is at the heart of the gospel. Secondly, it is on these doctrines that the divorce between exegesis and dogmatics is most marked, particularly in the academic world of biblical studies (p. xxi). We shall dwell at greater length on the methodological preamble (Part 1) because of its importance for the project carried forward by this book, before skimming over the Trinitarian and Christological rules (Part 2). In conclusion, we shall offer a brief assessment of the book.

Part 1: Biblical reasoning          

The first three chapters offer a methodological justification for the approach taken in the following chapters. The first chapter places biblical reasoning in the broader context of the end of the Christian life: contemplating the glory of God in Christ. In the present age, God’s glory in Christ, supremely revealed at the cross, is present to us through the witness of Scripture (and all Scripture!). Thus, exegesis serves this contemplation insofar as it enables “a spiritual perception of Scripture’s deepest truths relating to Christ’s glory, in a manner that stirs up delight and conforms us to Christ” (21). Biblical reasoning is thus a fundamentally spiritual discipline. Its object is the glory of God in Christ in Scripture, and its end the contemplation of it.

The second chapter develops divine pedagogy, or the “school of Christ”. All God’s work and the Scriptures are part of his pedagogy, through which God teaches us to know him and to see his glory. His pedagogy is adapted so that we can understand it. It is gradual: God has revealed himself progressively throughout History. And it is formative in that it trains its students to become perfect (Matt. 5.48). Divine pedagogy overturns the barriers of our finiteness and spiritual corruption. It not only adapts to its audience, but it also adapts its audience to receive instruction. Indeed, God creates for himself a well-disposed audience by means of the foolishness of the cross and by the Spirit (1 Cor. 1-2). Students at the school of Christ through the Holy Scriptures must be teachable, ready to receive the Master’s teaching about himself. Thus, in exegesis, God is our teacher and pedagogue (40).

Chapter three presents the source and practice of biblical reasoning. The source is the Scriptures, “the inspired, textual form of Christ’s teaching in which he is present to his people across time and space, leading us toward wisdom” (41). Two rules follow from this. First, Scripture must be interpreted with an eye to its unity, the parts in the light of the whole. Secondly, Scripture must be read “in such a way that you learn how its various discourses both form and presuppose a larger theological vision” (41). This enables us to understand the theological grammar and syntax of Scripture.

This last point is important, as it is what leads exegesis to doctrinal formulation (the order is significant). We speak of theological grammar because it enables us to understand the “how” of what is affirmed, particularly about God and Christ. Exegesis leads us to see, for example, that Jesus is both man and God (the “what” of the text). But how is this possible? The pressures of the text force us to ask these questions and answer them in a certain way. The answer corresponds to the broader theological vision, the theological grammar. This is where doctrine comes in. It’s important to note that doctrine emerges from the text. It must account for the pressures of the text as revealed by exegesis. It is therefore not an imposition on the text, but rather an excavation of the text’s substructure. This in turn enables a deeper, more insightful exegesis. Exegesis and dogmatics are thus mutually reinforcing, the former always retaining priority.

Part 2: Christological and Trinitarian rules for exegesis

Each chapter in this section of the book presents a theological principle with its corresponding rule(s) for exegesis. Putting into practice the methodological points set out above, each chapter follows the same structure. It begins with an exegesis of the pressures in the text, leading to the formulation of the rule in question. It then concludes with the application of this rule to the exegesis of relevant texts.

Over the course of the chapters, the authors discuss central doctrines about God and the person of Christ, and explain essential distinctions for speaking accurately about the trinity and Christ. Thus, the authors discuss divine immutability, the distinction between common and proper concerning the persons of the trinity, the inseparable operations of God, divine appropriations, the unity of the two natures of Christ, the communication of idioms, partitive exegesis. These concepts are always carefully grounded in the exegesis of Scripture, and then rigorously applied to various difficult texts.

Evaluation

This is a high-quality work that meets a real need. The divorce between dogmatics and biblical studies has led to a growing suspicion on the part of exegetes of doctrinal formulations that carry the weight of centuries, notably concerning the trinity and the person of Christ. This book successfully demonstrates that this suspicion is unfounded. From methodological formulation to practical application, it is a gem. Rigorous exegesis and sharp doctrinal formulation are harmoniously combined – a rare occurrence in Christian literature!

A very timely book then, in dialogue with many modern theologians. Nevertheless, it is also rooted in tradition, with a large number of references, notably to Augustine. This makes for a stretching and edifying read.

This book will be extremely beneficial to students of Scripture who have no particular knowledge of theology. If you’ve been scratching your head over the list of concepts mentioned in Part 2, do not worry. The authors do a remarkable job of vulgarising the concepts. I would indeed recommend Part 2 of this book as an accessible introduction to the doctrine of the trinity and the person of Christ (Part 1 is more complex to grasp).

On the other hand, budding systematicians who find it more difficult to carefully study verses and pericopes will benefit greatly from this masterpiece of theological exegesis and biblical reasoning. A systematist cannot do without sound, rigorous exegesis!

In short, it’s a stimulating work that should be read by every theologian and student. My favourite book of 2024!

Jamieson, R. B., and Tyler R. Wittman. Biblical Reasoning: Christological and Trinitarian Rules for Exegesis. Grand Rapids, Michigan: Baker Academic, 2022.