“Who’s Afraid of Polygamy?” taunts John Tierney in a New York Times Op-Ed piece not long ago (3/11/06). Referring to the HBO series “Big Love,” which features a husband with three wives in Utah, Tierney calls polygamy, not “a barbaric threat to the country’s moral fabric,” but “an arrangement that can make sense for some people in some circumstances, but not one that could ever be a dangerous trend in America.” Tierney even insinuates, in the kind of conspiracy theory that is increasingly en vogue (witness the Da Vinci Code phenomenon) that monogamous marriage is nothing more than “the monogamous majority” “safely proclaim[ing] its moral superiority and outlaw[ing]” polygamy!

One week later (3/19/06) Charles Krauthammer, a syndicated columnist, commented on polygamy with reference to the same series on HBO. In contrast to Tierney, Krauthammer is less enthusiastic about polygamy. In fact, he offers a penetrating analysis of the recent polygamist movement in the context of the wider “civil union” debate. Noting that gay activists “do not want to be in the same room as polygamists,” Krauthammer declares that this aversion to polygamy in the homosexual rights camp is inconsistent, since polygamists are using the same arguments that homosexual activists have used (with considerable success) in the public debate. Krauthammer does well to bring out this inconsistency. Unfortunately, he does not rush to the defense of the traditional (and biblical) definition of marriage as being between one man and one woman. Instead, he writes that he’s “come to a studied ambivalence” concerning gay marriage and later places himself in the agnostic camp.

Comments and sentiments such as these strongly reinforce the need for organizations such as BIBLICAL FOUNDATIONS. The erosion of the biblical foundations for marriage and the family was one of the major reasons why I wrote God, Marriage & the Family. Scripture makes clear that monogamy is a foundational part of God’s design for human relationships (Gen. 1–3; see esp. Gen. 2:24). Together with divorce, adultery, and homosexuality, polygamy was one of the inevitable results of the Fall of humanity (the first instance of recorded polygamy is found in Gen. 4:19). Polygamists in the [tag]Old Testament[t/ag] include Abraham, Jacob, Gideon, David, and Solomon, to name but a few.

Despite these instances of polygamy, however, Scripture is unequivocal that having multiple wives constituted a departure from God’s plan for marriage. This is conveyed not only in Scripture verses that seem univocally to prohibit polygamy (cf. Deut. 17:17; Lev. 18:18), but also from the sin and general disorder that polygamy produced in the lives of those who engaged in the practice. Some of those marriages experienced disruptive favoritism; jealousy was a recurrent problem between competing wives; Solomon’s many foreign wives induced him to idolatry; and David’s multiple marriages led to incest and murder among his progeny.

Scripture everywhere insists that individuals who abandoned God’s design of monogamy and participated in polygamy did so contrary to the Creator’s plan and ultimately to their own detriment. The sin and disorder produced by polygamy are further testimony to the goodness of God’s monogamous design of marriage as first revealed in the marriage of Adam and Eve. Not only is polygamy nowhere in the Old Testament spoken of with approval, many passages clearly uphold monogamy as the continuing ideal (e.g. Prov. 12:4; 18:22; 19:14; 31:10–31; Ps. 128:3; Ezek. 16:8).

Whether polygamy is “a barbaric threat to the country’s moral fabric,” I do not know. It well may not be. But what I am convinced of is that the way in which the liberal media elite such as John Tierney mock biblical morality and extol the virtues of gay marriage and polygamy is one of the many symptoms that our country’s moral fabric is already seriously torn apart. The solution is not found in clever journalistic sloganeering, persuasive rhetoric, or political lobbying, but in a return to the biblical foundations—which, as Gen. 2:24 makes clear, are monogamous, not polygamous: “A man [singular] shall leave his father and his mother and hold fast to his wife [singular], and they shall become one flesh.”

For further discussion of polygamy and related issues see God, Marriage, and Family: Rebuilding the Biblical Foundation (Crossway, 2004), esp. Chap. 2.

[tags]Kostenberger, culture, Bible, family[tags]

Technorati Tags: polygamy, moral, BIBLICAL FOUNDATIONS, Scripture, monogamy, gay marriage

The following is excerpted from an article I wrote for Reformation 21:

The Da Vinci Code by Dan Brown is a book about a non-existent code to provide clues to uncover suppressed evidence about a marriage that never took place. But why cover up evidence that does not exist? How does one cover up non-existing evidence? And why cover up evidence about a relationship that never existed in the first place? Such is the “logic” of The Da Vinci Code, and the above non sequiturs already make clear that the conspiracy theory underlying the book has holes so large to accommodate much more than the proverbial Mack truck. So, why has this novel been so wildly successful when its plot inventions add up to some “hefty speeding tickets” for its author, as Amy Bernstein aptly noted?

I think the well-known New Testament scholar Tom Wright has put his finger on the pulse of this issue when he writes that the thesis underlying The Da Vinci Code is part of the mainstream liberal American “myth of Christian origins” that is found at elite educational institutions such as Harvard, moderate Southern Baptist churches, and leading scholarly societies such as the American Academy of Religion and the Society of Biblical Literature alike. According to this “myth of Christian origins,”

1. Besides the four canonical Gospels there are hundreds of other documents about Jesus that present him as a human being and that tell us the “real truth” about Jesus. In order to know what Jesus really was we must expand our horizons to include these other, more pristine, sources.
2. The four canonical Gospels are later products of the church that seek to elevate Jesus to the status of deity and that claim power and prestige for the church. The deity of Jesus is not so much a sincere, early theological belief grounded in Jesus’ own divine self-consciousness and the testimony of his first followers but a function of ecclesiastical power and control.
3. In fact, however, Jesus was not at all who is portrayed to be in the four canonical Gospels. Rather, he is much more like the person depicted in those alternative documents: he was a mere human, a teacher of wonderful, lofty ethical and moral teaching—oh, and he may have been married, maybe with a child on the way when his career was tragically cut short.
4. Christianity as we know it is based on a gigantic mistake. Mainstream Christianity, including Roman Catholicism as well as all other mainline denominations and other forms of institutionalized Christianity, is sexist, anti-women, and anti-sex. This, incidentally, goes over particularly well with those who are trying to escape from fundamentalism or certain forms of Roman Catholicism.
5. Here is the payoff: Give up, as historically unwarranted, theologically unjustified, and spiritually and socially damaging, the traditional understanding of Jesus and Christian origins and instead, get in touch with a different form of spirituality based on religious feeling. Discover whatever faith you find that you can believe in. Rather than destroy Christianity, as may be surmised, this actually will revive the truth for which Jesus lived and for which he died. One more thing: This spiritual quest will also involve reconnecting with the “sacred feminine” that the church suppressed in its early goings.

The Da Vinci Code will come and go (though first there will be the movie with Tom Hanks and millions more people being treated to the conspiracy theory of Jesus’ marriage with Mary Magdalene), but this liberal “myth of Christian origins” will persist. It will persist because it is part of this esoteric blend of New Age spirituality, neo-Gnosticism, feminist scholarship, an anti-supernaturalist, critical, post-Enlightenment stance toward Christianity, and a postmodern, subjectivist approach to history and truth. It is this later, more abiding and pervasive phenomenon that should concern all serious, Bible-believing Christians.

For the Jesus of The Da Vinci Code, the Jesus of the “Jesus Seminar,” and the Jesus of the Gnostic Gospels is not the real Jesus, the biblical Jesus, the historical Jesus. The Jesus of popular imagination and of sub-Christian pedigree is an emaciated Jesus who lacks the power to save. He is a domesticated Jesus who is cut down to the size of the person who wants, not a Savior, but a moral example, an inspirational, non-threatening figure à la “Book of Daniel” rather than a Lord who compels obedience and commitment in discipleship. Neither is the Bible of those who would erode the canon the same Bible as the Bible of the early church or the orthodox, historic, biblical church of the ages.

As Tom Wright writes, “Those who were thrown to the lions were not reading ‘Thomas’ or Q or the ‘Gospel of Mary.’ They were reading Matthew, Mark, Luke, John, and the rest, and being sustained thereby in a subversive mode of faith and life which, growing out of apocalyptic Judaism, posed a far greater threat to Roman empire and pagan worldviews than Cynic philosophy or Gnostic spirituality ever could. Why would Caesar worry about people rearranging their private spiritualities?” Indeed, Caesar would have been completely unconcerned about anyone rearranging private spiritualities as the Gnostic documents suggest and as The Da Vinci Code promotes.

The explosive, subversive character of true, biblical Christianity comes from the exclusive claim of Jesus, propagated by the early Christians, that there is no other way of salvation but Jesus (Acts 4:12), that, in Dan Brown’s words, “all those who do not accept Christ as their personal savior are doomed to hell,” and Jesus did in fact rise from the dead as the one crucified by men but vindicated and exalted by God. This truth, and this news, is not merely of private import; it is public, universal, and calls for a response from every individual. Jesus, and the gospel of salvation in him and him alone, is the one and only standard by which people will be judged. There are not many equally legitimate personal “paths of spiritual enlightenment” people may choose, but one divinely mandated path equally open to all, but one nevertheless of God’s, rather than man’s choosing, centered on Christ and on the cross.

References: Amy D. Bernstein, “Decoding the Da Vinci Code,” in Secrets of the Da Vinci Code (U.S. News & World Report, 2004), 15; Tom Wright, in a lecture given at Seattle Pacific University (posted at www.spu.edu); and Dan Brown’s website, www.danbrown.com.

See also “The Da Vinci Code: Tale of Our Times, Opportunity for Witness,” posted at www.deeperdevotion.com; and “The Da Vinci Code: Is Christianity True?,” a 40-page booklet that can be ordered by calling 919.556.3481.

In 1 Tim 3:11, we read, “In the same way, women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything.” In context, the word “women” (Gr. gynē) refers either to women deacons or deacons’ wives. Translations are non-committal: the TNIV has “the women,” with a footnote, “Probably women who are deacons, or possibly deacons’ wives.” The NASB likewise has “women,” with a footnote, “either deacons’ wives or deaconesses.”

On the whole, “women deacons” is more likely, for the following reasons:

• The absence of qualifications for overseers’ wives: why would Paul give qualifications for deacons’ wives but not for overseers’ wives?

• the phrase “in the same way” in 1 Tim. 3:11 most likely indicates a transition from one office to another, as it does in 1 Tim. 3:8 (from elders to deacons);

• the parallel sentence structure and similar characteristics in verses 8 and 11 (including the lack of article before “women”) also suggest two distinct but related offices;

• the absence of qualifiers such as “their” in the Greek: note that “their” is added, e.g., in the NIV, suggesting that the translators felt this is needed in English.

Note also that Phoebe is most likely identified as a woman deacon of the church at Cenchrea in Rom. 16:1 (affirmed by complementarian commentators such as Douglas Moo [NICNT] and Thomas Schreiner [BECNT]). Paul’s mention of women deacons coheres well with his earlier prohibition of women serving in teaching or ruling functions over men (1 Tim. 2:12) and his lack of mention of women elders in 1 Tim. 3:1–7.

Since being a deacon does not involve teaching or ruling, women as well as men are eligible to serve in this capacity. Note that there is no requirement of marital faithfulness in the case of women deacons (cf. 1 Tim. 3:2, 12), presumably because male marital infidelity was common while female infidelity was not, and possibly also because women deacons were not necessarily expected to be married (some may have been widows or single).

Many conservative churches are hesitant to appoint women deacons because deacons often have a governing role. They fear that having women deacons may suggest theological liberalism, since Scripture does not permit women to serve in governing positions (see esp. 1 Tim. 2:12; 5:17). However, the problem here is not women deacons but the unbiblical understanding of the role of deacon.

In fact, this is a great opportunity to show that those who are conservative on the so-called “women’s issue” are not against women in ministry as is sometimes alleged but that they affirm the legitimate ministry of women. Why should male deacons be affirmed, acknowledged, and recognized for their service but not women who render the same kinds of service? Also, by resisting to appoint women deacons, the church deprives itself of valuable ministry.

For a fuller treatment of women deacons, see my commentary on 1–2 Timothy and Titus in the Expositor’s Bible Commentary, Vol. 12 (rev. ed.; Grand Rapids: Zondervan, forthcoming). See also “Hermeneutical and Exegetical Challenges in Interpreting the Pastoral Epistles,” The Southern Baptist Journal of Theology 7/3 (Fall 2003): 4–17 and “The New Testament Pattern of Church Government,” Midwestern Journal of Theology 4/2 (2006): 43-56.

In 1 Tim. 3:4, it is stipulated that an overseer’s children must “obey him with proper respect.” In Titus 1:6, the bar appears to be raised higher when it says that “[a]n elder must be . . . a man whose children believe and are not open to the charge of being wild and disobedient” (NIV). The question, then, is this: Is it sufficient for an elder’s children to be generally obedient, whether or not they are born-again believers, or must they, as the NIV and many other translations have it, “believe,” that is, be Christians? If the latter, this would seem to rule out quite a few otherwise qualified candidates for church leadership.

The answer to the question hinges largely on the meaning of the Greek word pistos, which can mean either “faithful” or “believing.” While “believing” is the more common meaning of the two, there are instances in the Pastoral Epistles where pistos means “faithful” (cf. 1 Tim. 3:11; 2 Tim. 2:2, 13; see also the possible inclusion with Titus 1:9: “trustworthy message”). As always, therefore, context must be the determining factor. The context of Titus 1:6, in turn, includes both the larger context of the teaching of the Pastorals and the immediately following phrase “not open to the charge of being wild and disobedient.”

(1) In the larger context of the teaching of the Pastoral Epistles, it would be unusual if the author had two separate standards, a more lenient one in 1 Tim. 3:4 (obedient) and a more stringent one in Titus 1:6 (believing). This creates a presumption of reading pistos in Titus 1:6 as conveying the sense “faithful” or “obedient” in keeping with the requirement stated in 1 Tim. 3:4. This would also create a contrast between the mention of “not open to the charge of being . . . disobedient” later in Titus 1:6.

(2) What does the meaning of the words “wild” and “disobedient” in the immediately following context contribute to a better understanding of the word pistos in Titus 1:6? Interestingly, the two other New Testament instances of “wild” in Eph. 5:18 and 1 Pet. 4:4 relate to orgies of drunkenness, and the two other instances of “disobedient” refer to outright rebellion (Titus 1:10; 1 Tim. 1:9). This suggests that what is in view is not occasional disobedience but deep-seated rebellion against parental authority.

The conclusion to be drawn from the above evidence is that, most likely, the word pistos in Titus 1:6 is to be understood as conveying the sense “faithful” or “obedient” but not “believing” in the sense that only men whose children are born-again believers are eligible to serve in positions of church leadership. Anyone chosen as an elder in the church, which entails the exercise of authority in the congregation (e.g., 1 Thess. 5:12; 1 Tim. 3:4; 5:17; Heb. 13:17), must properly exercise authority at home, with his children responding in obedient and submission.

For further study on the subject see Dr. Köstenberger’s forthcoming commentary, 1–2 Timothy, Titus, in the Expositor’s Bible Commentary, Vol. 12 (rev. ed.; Zondervan). See also Chapter 12 in God, Marriage, and Family (Crossway, 2004).

There are many reasons why someone might blog. Here are the three major reasons why I do:

1. To disseminate biblical truth in a digestible format. While I have written at length on various subjects, I suspect many will find it helpful to have a brief summary of, say, an interpretation of a difficult biblical passage rather than a lengthy technical argument (case in point: 1 Tim. 2:15). Of course, if after reading the blog, you want more, you can always go and check out the fuller treatment.
2. To dialogue with others interested in biblical interpretation, biblical theology, biblical languages, biblical hermeneutics, and the relevance of the Christian Scriptures in today’s world. Establishing a web presence is vital if one wants to be a voice for biblical truth in our day. Dialogue can bring out the issues more clearly and serve as an important learning tool (see my recent interchange with Ben Witherington).
3. To help restore biblical foundations to the church, home, and society. This coincides with the purpose of the organization I established, Biblical Foundations. It is also the topic of my books, God, Marriage, & Family (Crossway, 2004) and Women in the Church (Baker, 2005), and other publications. God has given me a passion to help restore biblical foundations to every area of life, and this blog is devoted to this purpose.

See especially the blogs on Marriage and Spiritual Warfare; and Divorce and Remarriage.

Note also that www.biblicalfoundations.org is now an “award-winning” blog! See http://stevendumas.squarespace.com/bloghorn-leghorn.

What is the one pressing topic no book on marriage and the family is currently addressing? What is the one issue that is integral to every marriage and family but that is completely ignored by most marriage counselors and popular treatments on evangelical authorities on marriage? The answer: spiritual warfare in marriage and the family. I have addressed this topic both in my book God, Marriage, and Family and at marriage seminars and have found that teaching on this subject has the potential of revolutionizing people’s experience in their marriages and the family life.

Spiritual warfare has been part of married life and childrearing from the beginning. The foundational biblical narrative in Genesis 3 recounts how the tempter, Satan, prevailed upon the first woman to violate God’s commandment and how her husband followed her into sin. Ever since, marriage has resembled more than a struggle for control and conscious and unconscious efforts at mutual manipulation than an Edenic paradise. What is seldom realized is that the major passage on spiritual warfare in the New Testament, Eph. 6:10–20, is preceded by extended treatments on marriage (5:21–33) and childrearing (6:1–4).

At the heart, spiritual warfare is a battle for people’s minds (2 Cor. 10:3–5; 11:3). As Paul rightly says, our struggle is not against flesh and blood, not against our marriage partners or children, but against Satan and his demonic forces (Eph. 6:12). For this reason believers ought to saturate their minds with scriptural teaching regarding their new position in Christ. They have been blessed with every spiritual blessing in Christ (Eph. 1:3); we chosen in Christ to be holy and blameless (1:4, 11); were predestined to be adopted as his sons and daughters in Christ (1:5, 11); and so on.

According to the New Testament, Satan’s attacks are concentrated on three major areas: (1) sexual temptation (1 Cor. 7:5); (2) anger (Eph. 4:26–27); and (3) insensitivity toward one’s marriage partner (1 Pet. 3:7). In each case, we must take up “the armor of God” and fight the battle, mindful of the following principles: (1) be aware of the fact that there is a battle to be fought, and that the conflict is spiritual in nature; (2) know one’s spiritual enemy, the devil (cf. 2 Cor. 10:4; Eph. 6:11; 1 Pet. 5:8–9); (3) fight one’s spiritual battles by using spiritual weapons (Eph. 6:10–18; see the application of the “armor of God” to marriage on pp. 168–69 in God, Marriage & Family).

For a fuller treatment of marriage and spiritual warfare see Chap. 8, God, Marriage, and Family (Crossway, 2004), pp. 162–70. See also “The Biblical Framework for Marriage,” Midwestern Journal of Theology 4/2 (2006): 24-42.

Books about Evangelical Theology

Quo Vadis, Evangelicalism?: Nine Presidential Addresses from the First Fifty Years of the Journal of the Evangelical Theological Study
Quo vadis?-Where are you going?-is an appropriate question to ask of the current evangelical movement. To get a bearing on evangelical thought and assess future directions, the editor of the Journal of the Evangelical Theological Society, Andreas J. Kostenberger, has gathered selected addresses from past presidents of the ETS and contributed a thorough introduction and probing epilogue of his own. Covering the early years, the maturing movement, and recent times, the addresses-which span JETS’ first fifty years-include discussions of foundational doctrinal issues, exegetical and theological practice and methodology, and current concerns delivered by some of evangelicalism’s most distinguished leaders.

Whatever Happened to Truth?
“Here is an anomaly: Christians outside the West dying because they believe their faith is true and Christians inside the West doffing their hats to the idea and then looking the other way! This book explores what it should mean to say that Christians know the truth, doing so in ways that are searching, sure-footed, biblically convincing, and intellectually satisfying.” —David F. Wells, Andrew Mutch Distinguished Professor of Historical and Systematic Theology, Gordon-Conwell Theological Seminary

Essays and Articles related to Evangelical Theology

Books about Biblical Theology

Do We Know Jesus?
Co-translated by Dr. Köstenberger. A completely new translation of this powerful classic examination of true daily discipleship. First written in 1937, this devotional book provides 366 daily readings on what it means to know and follow Jesus. Known for his intellectual abilities as well as his evangelical piety, Schlatter’s writing will challenge the mind and enrich the heart of every disciple of Jesus.

Salvation to the Ends of the Earth: A Biblical Theology of Mission
According to Andreas Köstenberger and Peter O’Brien, this significant theme has rarely been given its due attention in biblical theology. Motivated by their passion to see God’s mission carried out in today’s world, they offer a comprehensive study of the theme of mission. In Salvation to the Ends of the Earth they explore the entire sweep of biblical history, including the Old Testament, the second-temple period, each New Testament Gospel, Paul and his writings, and the General Epistles and Revelation.

The History of the Christ: The Foundation of New Testament Theology
Appearing for the first time in English, The History of the Christ is a translation of the first volume of this Tübingen scholar’s Die Theologie des Neuen Testaments (New Testament Theology). According to translator Andreas Köstenberger, New Testament Theology, perhaps like no other work by Schlatter, provides access to the totality of his theology, tracing in bold, broad strokes the movement of the gospel.

The Theology of the Apostles: The Development of New Testament Theology
Translated by Dr. Köstenberger. The second volume of Schlatter’s New Testament theology demonstrates that the teaching of the apostles was consistent with the message of Jesus.

Articles about Biblical Theology

Books about the Family

God, Marriage, and Family: Rebuilding the Biblical Foundation
We live in a time of crisis regarding marriage and the family, and only by a return to the biblical foundation can these institutions be rebuilt. To provide an integrated, biblical treatment of the full range of marriage and family issues, the authors of God, Marriage, and Family examine what Scripture says about God’s purposes for humans in their marriage and family interactions. Their examination covers the special issues stemming from marriage, childrearing, singleness, homosexuality, and divorce and remarriage. With study questions and points for further discussion, this book is a comprehensive yet concise resource for anyone seeking a Scriptural response to our culture’s complex challenges to God’s intentions for marriage and family.

Articles about the Family

Multimedia on the Family

• Radio interview on CDR The Path’s Impact News.
• Radio interview on the Moody Bible Network’s Moody Open Line (August 11, 2006)

Books about the Church

The Pastoral Epistles. The Expositor’s Bible Commentary, Revised Edition.
This commentary on the pastorals discusses many issues associated with the church and church government. To keep pace with current evangelical scholarship and resources, the Gold Medallion Award-winning Expositor’s Bible Commentary has been revised and updated. Continuing the legacy of excellent evangelical scholarship, these volumes offer a major contribution to the study and understanding of the Scriptures. These commentaries provide pastors and Bible students with a comprehensive and scholarly tool for expositing and teaching the gospel.

Articles about the Church

Books on Missions

The Missions of Jesus and the Disciples According to the Fourth Gospel: With Implications for the Fourth Gospel’s Purpose and the Mission of the Contemporary Church
“A timely and important book. . . . Andreas Köstenberger’s in-depth study creatively integrates biblical studies, theology, and missiology, and his conclusions have vital implications for the church’s mission today. This book needs to be read widely by those concerned about the contemporary presentation of the gospel in our postmodern world.”-Peter O’Brien, Moore Theological College
Named one of “Fifteen Oustanding Books of 1998 for Missions Studies” by the editors of the International Bulletin of Missionary Research

Salvation to the Ends of the Earth: A Biblical Theology of Mission
According to Andreas Köstenberger and Peter O’Brien, this significant theme has rarely been given its due attention in biblical theology. Motivated by their passion to see God’s mission carried out in today’s world, they offer a comprehensive study of the theme of mission. In Salvation to the Ends of the Earth they explore the entire sweep of biblical history, including the Old Testament, the second-temple period, each New Testament Gospel, Paul and his writings, and the General Epistles and Revelation.

Articles on Theology and Missions

Books on John

Father, Son and Spirit: The Trinity and John’s Gospel (New Studies in Biblical Theology)
While there have been recent, fine studies on aspects of John’s doctrine of God, it is surprising that none summarizes and synthasizes what John has to say about God as Father, Son, and Holy Spirit. In order to fill this gap, Köstenberger and Swain offer a fresh examination of John’s trinitarian vision. Part One situates John’s trinitarian teaching within the context of Second Temple Jewish monotheism. Part Two examines the Gospel narrative in order to trace the characterization of God as Father, Son and Spirit, followed by a brief synthesis. Part Three deals more fully with major trinitarian themes in the Fourth Gospel, including its account of Jesus Christ, the Holy Spirit, and mission. A final chapter discusses the significance of John’s Gospel for the church’s doctrine of the Trinity, and a brief conclusion summarizes some practical implications.

John: Baker Exegetical Commentary on the New Testament
“Köstenberger has already distinguished himself as one of evangelicalism’s premier Johannine scholars and has authored an introductory-level textbook and commentary on the Fourth Gospel. Now he pulls all his research together in what will immediately establish itself as the best and most thorough commentary on the Greek text of John in recent years, from any theological perspective. This book is highly recommended!”–Craig Blomberg, professor of New Testament, Denver Seminary
Chosen as one of five finalists in the Commentary/reference Works category for the Gold Medallion awards for 2005.

Studies on John and Gender: A Decade of Scholarship gathers together fifteen of Andreas J. Köstenberger’s essays from 1991 to 2000 on two major topics, John’s Gospel and gender roles in the church. Part 1 «Studies on John» features an introduction to John’s Gospel, a chapter chronicling early doubts of the Fourth Gospel’s apostolic authorship, and a comparison of the anointing pericopae in John and the Synoptics as well as treatments of Jesus as rabbi, his «signs,» the «greater works» of the believer, and the two Johannine verbs for sending. Missiological insights from John’s Gospel conclude part 1. Part 2 «Studies on Gender» provides discussions of the alleged apostolic origins of priestly celibacy, the mystery of Christ and the church, a critique of hermeneutical fallacies, a survey of 1 Tim 2:9-15 and specialized studies of 1 Tim 2:12 and 15, and an essay on women in the Pauline mission.

Encountering John
“This book is an admirable contribution to the Encountering series. Although he is a sure-footed specialist on John, Köstenberger nevertheless manages to write with the clarity and condensed simplicity expected of a college-level textbook. Students who study John’s Gospel with this guide in hand will emerge with a grasp of its content that will provide an anchor not only for the rest of their biblical studies, but for the rest of their lives.” D. A Carson, Trinity Evangelical Divinity School

The Missions of Jesus and the Disciples According to the Fourth Gospel: With Implications for the Fourth Gospel’s Purpose and the Mission of the Contemporary Church
“A timely and important book. . . . Andreas Köstenberger’s in-depth study creatively integrates biblical studies, theology, and missiology, and his conclusions have vital implications for the church’s mission today. This book needs to be read widely by those concerned about the contemporary presentation of the gospel in our postmodern world.”-Peter O’Brien, Moore Theological College
Named one of “Fifteen Oustanding Books of 1998 for Missions Studies” by the editors of the International Bulletin of Missionary Research

Articles on John

Essays and Dictionary Entries on John

Books about Gender Issues

Women in the Church: An Analysis of 1 Timothy 2:9-15
This work provides a biblical defense of the traditional complementarian position. Each chapter has been thoroughly revised to make the book’s substantive arguments more accessible, and a new chapter of pastoral application has been added. Contributors include S. M. Baugh, H. Scott Baldwin, Andreas J. Köstenberger, Thomas R. Schreiner, Robert W. Yarbrough, and Dorothy Patterson.

Studies on John and Gender: A Decade of Scholarship gathers together fifteen of Andreas J. Köstenberger’s essays from 1991 to 2000 on two major topics, John’s Gospel and gender roles in the church. Part 1 «Studies on John» features an introduction to John’s Gospel, a chapter chronicling early doubts of the Fourth Gospel’s apostolic authorship, and a comparison of the anointing pericopae in John and the Synoptics as well as treatments of Jesus as rabbi, his «signs,» the «greater works» of the believer, and the two Johannine verbs for sending. Missiological insights from John’s Gospel conclude part 1. Part 2 «Studies on Gender» provides discussions of the alleged apostolic origins of priestly celibacy, the mystery of Christ and the church, a critique of hermeneutical fallacies, a survey of 1 Tim 2:9-15 and specialized studies of 1 Tim 2:12 and 15, and an essay on women in the Pauline mission.

Articles about Gender Issues