Timothy Keller is well-known in Christian circles. He founded Redeemer Presbyterian Church in New York City and for years served as its senior pastor. He is a member of the Gospel Coalition and has authored a number of books including, The Reason for God and The Prodigal God. This current volume, The Prodigal Prophet, focuses on the experiences of the prophet Jonah as found in the biblical book that bears his name.

The text of this book consists of an introduction, 12 chapters, and an epilogue. In them, the author leads the reader through the book of Jonah and helps him or her better understand why Jonah ran from the Lord’s call for him to go to Nineveh. He also identifies some of the prophet’s personal issues that contributed to his behavior. Keller has given much thought to the book of Jonah. In the acknowledgements section, at the end of the book, he mentions that he preached through the book of Jonah in 1981, 1991, and 2001.

Keller provides some rich insights into the story of Jonah. For example, he points out that the Assyrians that Jonah was sent to preach to were notoriously violent. They were known for administering brutal torture and providing their victims with very cruel deaths, their methods included both dismemberment and decapitation (pages 9-10). Keller also points out that Jonah’s ministry to the people of Nineveh was somewhat unique. He says that up until that time, other Old Testament prophets, though they had messages for foreign nations, never had to go to those nations to deliver the message (page 10). Jonah, however, was told to go to the bloodthirsty city of Nineveh in Assyria. Keller writes “Yet it was this nation that was the object of God’s missionary outreach” (page 11). As challenging as this was, there were other uncomfortable elements of this ministry as well, he was going to the city alone and with an unpopular message. The story of Jonah shows us that God has, at times, sent His people into harm’s way to engage in missionary outreach.

Keller points out that Jonah had a theological problem: he had a difficult time reconciling God’s love and His justice (pages 99-101). The two seemed to be at odds with each other. How could God pardon a people who were so violent and vile and be just? So Jonah did not want to go to Nineveh. The prophet could not see any good reason for the mission, and since he could not see it, he did not think one existed (page 15).

One of the major themes in The Prodigal Prophet is grace. Readers of the book of Jonah know that God granted grace to the people of Nineveh. When they repented, the Lord did not bring on them the disaster that Jonah had announced. Keller points out that Jonah needed to see how much he needed the mercy of God. Since he lacked this knowledge he could not properly understand how God could be merciful to evil people and be just (page 21). The book of Jonah shows us God’s dealings with the prophet in order to bring him to this place (page 21).

The Prodigal Prophet is not an academic book so it is accessible to all and Keller is a great communicator. Be forewarned: as one reads this book there may be some places in which the reader will feel convicted. All of us are, at least at times, like the prophet Jonah in his bad attitudes, both toward God and with reference to other people, especially those we do not like. There are some aspects of this book that seem quite political. The issues that the book raises are some of the problems that we are currently facing in the United States. That being said, no matter what your political views are, you will learn some valuable lessons from this book; it is truly thought provoking.

Reviewed by John Lathrop

Author’s page: www.timothykeller.com/books/the-prodigal-prophet

Aida Besançon Spencer’s New Covenant Commentary Series on 1 Timothy, is a fresh and powerful look at some of the most challenging texts in the New Testament. Where most commentaries give a lot of external information, Spencer bridges the gap between historical background, culture, and context. Spencer’s extensive research on the historical, social, literary, cultural aspects surrounding 1 Timothy, effortlessly guides the reader toward a deeper comprehension of this epistle.

Beginning with an analytical outline, Spencer believes the overarching purpose of Paul’s first epistle to Timothy is to promote sound doctrine of the gospel by countering a false teaching endangering the church in Ephesus (18). Throughout her work, she categorically rebuilds what this heterodox teaching might look like, how the ancient culture shaped it, and Paul’s response.

Most of all, her love for God and His Word undergird the content of her commentary and is conveyed through five major strengths.

First, the structure she uses in this commentary is simple and direct. Analysis and excurses provide the backstory and give more applicable details to the themes Paul discusses in his epistle to Timothy in Ephesus. One such backstory contains the pertinent information concerning Artemis and her temple, one of the ancient wonders of the world. Associated with ritual murder, Spencer’s research and study points toward the practice of human sacrifice within the first century. She connects the mythological history of an Amazonian community predating Ephesus to this thriving first century idolatrous cult. Revealed for more than a temple, “a hub of commerce, sorcery and witchcraft” becomes the backdrop for Acts 19 (16).

Secondly, the format was appealing, easy to follow and informative. Semantical study charts, word comparisons, extensive footnotes, and summaries of a contemporary application of the texts referred to as “fusing the horizons.” She adeptly does just that: pertinent information is fused together cohesively. Scholars and ministers alike should be able to navigate the information freely.

Third, her work adds value to theological studies. Not only as a woman in the field of theology, but also as a true scholar, her contribution to the literature is invaluable. Throughout the commentary Spencer weaves 2000 years of historical tradition, theology, ancient culture and contemporary contexts into a beautiful, insightful tapestry. Without discounting Pauline authority, readers are given a glimpse into the unyielding yet pastoral heart of Paul. Unlike the misogynistic zealot Paul is often times presented as, Spencer lays the groundwork for an impassioned and devoted Paul. A Paul who exhorts believers on to maturity, instead of a Paul who creates exclusionary lists to satisfy his legalistic nature (16). This Paul affirms and exhorts women as well as men together toward all maturity and spirit-empowered ministry.

It is with integrity and in a very comprehensive fashion that Dr. Aida Spencer presents her readers with a worthwhile commentary which combines the Apostle Paul’s letter to Titus and his second to Timothy. Throughout the work, Dr. Spencer demonstrates critical command of these two pastoral texts. It is impressive to observe her respect for the letters as she approaches them with care. As a result, Dr. Spencer has once again delivered a strong contribution to the theologian’s pursuit of honest scriptural interpretation. Her perspective on the intended functional ministry of women within the Church, a position that comes out of this commentary, deserves consideration.

After engaging with the context and the thematic elements of Paul’s letter to Titus, Spencer spends a substantial amount of time examining the term elders. She mentions that, “their function is only suggested in the letter.” As a result, Spencer looks to the culture to explain it further, uncovering that elders “had authority in religious and civic matters…they handled city administration and jurisdiction.” She further contends that they were to be compared to “ambassadors, people who sought reconciliation.” Additional to the symbolic and superficial descriptors for an elder, Spencer correctly categorizes Paul’s requirements for such an office as moral qualities. The question that seemed to be building as she examined the term elders was answered rather matter-a-factly, as she affirmed that the Greek form, which Paul utilized in the presently identified second chapter of his letter—presbytis, is in fact meant to represent female eldership. Spencer, then puts together a list of qualities that are tied to the both presbytes (male elders) and presbytis (female elders). She supports her argument with contextual evidence and with a comparison to Aristotle’s literary works (which Paul would have been aware of and might be contrasting)

Dr. Spencer builds off of the section on elders to explain that Paul was actually teaching that women should pray and lead as men do, imploring Titus to “encourage the female leaders as much as he does the male leaders.” Additionally, she claims that Paul was calling women not to be silent and passive but rather to be active leaders in their households and focused on evangelism. Interestingly, Spencer highlights the image of slavery and how young women are not meant to subject themselves to maltreatment but rather that they should emulate voluntary slavery in a humble way demonstrating leadership. This theme of reversing the perceived nature or effect of certain aspects of life continues as Spencer emphasized the transformation of attitude that is required by Christians, needing them to be meek rather than in charge.

Timothy B. Walsh, Professor of Pentecostal and Evangelical History at Regents Theological College of West Malvern, UK, contributes another volume to the Studies in Evangelical History and Thought series. It is a thorough research thesis, written for an academic audience, which is much easier to follow when the chapter conclusions are read first. Equally, Walsh expects that his readers have an ability to catch subtle nuances of academic Latin and German terms and phrases. As the subtitle implies, it covers two decades of Pentecostal history, focusing most of its research on Alexander Boddy and his ministry in Sunderland, Smith Wigglesworth and his ministry in Bradford, William Oliver Hutchinson and his ministry in Bournemouth, and Pastor Inchcomb and his ministry in Croydon. The research is divided into three primary sections: the emergence of the Pentecostal ideals, their development, and their structures. It concludes with summation, “this study has been an endeavour to distinguish between fact and fiction, certainly between hagiographical wirings or episodic chronicles penned for personal edification and the bolstering of collective morale, and such primary source materials as can form the basis of recognizable historical investigation” (239).

In the first section, Walsh echoes the theme of Grant Wacker, who notices that Pentecostals tended to have an “extravagant assessment of their own importance” (25). Herein Walsh investigates the hagiographic habit and reports of ministry successes, written by those who were too close to the subjects to be reasonably objective in their telling of ministry events and successes. After providing multiple examples and evidences, Walsh concludes that the successes and spread of the Pentecostal message was largely responsible through the “face-to-face recruitment along lines of pre-existing social relationship” (84) rather than only on mystical, revivalistic, or special spiritual basis—alone. In several instances, he refers to the “sacred meteor” or “suddenly from heaven” phrases, or similar terms used in early Pentecostal historical narratives, in a nearly pejorative sense, providing a critique of those who have overemphasized supernatural nature of the Pentecostal movement.

The second section focuses on the ideological developments and the acknowledgement that the Pentecostal movement became a “third force in Christendom” (86). After working through examples and evidences from the lives of leaders like Smith Wigglesworth and the Jefferys brothers, Walsh concludes, “Initiation is, by definition, of primary significance… as a fundamental building block” for the Pentecostal movement (174). The key elements of initiation include a baptism in the Spirit experience, dynamic worship, pre-millennial eschatology, and dynamic and gifted leadership.

Timothy Ward, Words of Life: Scripture As the Living and Active Word of God (IVP Academic, Downers Grove, 2009), 184 pages, ISBN 9781433501302.

This book is full of contemporary appreciation of the dynamic power of Scripture and invites a reappraisal by the reader of what we really think about the Bible. There are sections that will evoke a loud ‘amen’ from among Pentecostals and Charismatics, as when Ward insists that God always does what God’s Word says (p 26ff.). There are also warnings, though, as when Ward identifies a tendency among some Charismatics to place the Scriptures in an apparently less valued place than ecstatic and spontaneous eruptions of revelation, such as in worship services. He also bewails the reduction of well researched and applied expository preaching and the increase of anecdotal surmise and impressions. He insists that we need to avoid the ‘refusal by some to link God’s ongoing dynamic action through the Spirit directly with the speech acts communicated by the words of Scripture’ (p 158).

Timothy Ward, a Church of England vicar and an unashamed Calvinist, has produced this book on the back of his earlier thesis publication, where he examined an understanding God’s Word as His ‘speech act’. He successfully unwraps the implications of a properly Reformed doctrine of Scripture in the contemporary church. The result is excellent and most helpful to all who instinctively hold the Scripture in the highest regard yet sense, albeit unwittingly, the contemporary pull away from a high doctrine of Scripture in differing parts of the church today.

Ward’s dealing with how the doctrine of sola Scriptura should be applied in the church in a manner faithful to the Magisterial Reformers is especially helpful and illumining. Ward emphasises that the Bible is not a talisman, and needs to be read in order to hear the Word of God released towards us today. We need to have a higher appreciation of it as the very words of God released to us. He points out that a doctrine of sola Scriptura properly roots the understanding of the Bible and the exercise of its authority within the Christian community, and contrasts this with a more individualistic use of the Scriptures, without reference to the Christian community’s authority, as ‘solo’ Scriptura (p 154).

This is a serious and well researched piece of writing, written at the pastoral and applied level. Any preacher, who has been disturbed by the challenges of ‘post-modernity’ and ‘post-foundationalism’ and wonders what they are really meant to be doing with the Bible, would benefit from reading it.

Reviewed by Jim Purves

Preview this book: books.google.com/books?id=cmcvFiOBpncC

The Prodigal God is based on the passage of Scripture we typically call the Parable of the Prodigal Son that is found in chapter 15 of Luke’s gospel; this book is largely an exposition of that scriptural passage. The book’s title may at first sound strange because we usually view the younger son in the story as the prodigal because he is wayward. Keller, citing Merriam-Webster’s Collegiate Dictionary, says that the word “prodigal” means “recklessly spendthrift,” which he says means to “spend until you have nothing left.” That is what the father in the story did for his two sons (and the father symbolizes God). He gave of his wealth and reputation as he reached out to his two sons. Thus, God is prodigal, sparing no expense. Keller’s exposition of this parable is both insightful and inspiring. Anyone interested in gaining, or growing, in an understanding of grace will benefit from reading this book.

The author suggests that this parable might more accurately be called the parable of The Two Lost Sons. One of the lost sons left his father’s home and the other one stayed there. However, both of the sons, in their own ways, were estranged from their father. Keller examines the life of each son and their particular issues. He says that the sons represent two different kinds of people and how they relate to God. Those, who are like the younger son, are very obviously in rebellion against God, their lifestyle makes it very clear as they live in obvious sin. Others, like the older brother, look moral and upright, but are inwardly at odds with God (in the parable this eventually comes out). The second group symbolizes self-righteous religious persons. Though the sons related differently to their father they were both alienated from him. Keller says that they both resented their father’s authority, they both wanted to tell him what to do, and they both served or related to their father for selfish reasons, for what was in it for them. The point is that both sin and moral goodness can keep a person from God. Keller says that the gospel message is in essence, “everyone is wrong, everyone is loved, and everyone is called to recognize this and change.” In addition to writing about how the sons each related to their father the author also writes some about the relationship between the two sons. In particular, how the older son related or perhaps better said, did not relate to the younger son. Keller also points out that the story did not end the same for both of the sons. As the parable closes, the younger, worldly son is reconciled to his father and the older, moral son is not. The author points out that in context that is exactly Jesus’ point. At the beginning of Luke chapter fifteen there were some Pharisees and teachers of the law who were grumbling that Jesus welcomed sinners and ate with them (Luke 15:2). The Pharisee’s represented the older brother and the tax collectors and sinners represented the younger brother.

Timothy Yates, The Expansion of Christianity (Inter Varsity Press, 2004), 190 pages, ISBN 9780830823581.

I learned long ago that the IVP produces quality, well written publications and Yates’ book, though small in size, is no exception. Yates is and for years was an Anglican Priest who taught at University levels and his view of history or the expansion of Christianity is in many ways far different than mine.

The text includes nine chapters which describe the growth of Christianity in the ancient Mediterranean World and Asia and Europe to 1500. I learned of much Missionary effort in Asia and Europe that was new to me. Yates’ emphasis on the activities of the Roman Catholic Church and the Anglican church confronted me with the need to rethink the attitude and bias that I prefer as I look at this subject as a Protestant and an enthusiastic Pentecostal believer.

My genre of thought has a tendency to brand much of the effort of the Roman Catholic Church as political and empire building with its forced conversions part and parcel of that expansion. Hence there is much here that you who share my views will find uncomfortable and confronting as you must adjust this thinking to accommodate Yates’ well researched and well written history.

I found his statements that Roman Catholicism (and not Protestantism) had the resources in the sixteen century to well evangelize and divide South America as far as boundaries and who got what made me rethink or at least wonder about much of what I have assumed for years. I have spent time in South America in missionary efforts that rejoiced in the renewal that the Pentecostal church has brought to that continent over against the established church that to our view was more political than spiritual.

Yates also covers America, early Africa, Oceania and the 20^th Century which to his view is an African Century. I share that thinking that God has indeed visited Africa in recent years but Yates’ view again was different than mine, and that was challenging and discomforting.

I learned of many Missionary sending agencies that began in the 19^th century in England and other European Countries. I was unaware of that the Paris Evangelical Mission ever existed, let alone those it sponsored. I also learned that these sending agencies were not particularly concerned with one’s theology or denominational leanings if any but with presenting the gospel to far off places. Some of the people and their contributions that Yates’ described were familiar but many were not.

The older I get the more I realize that much of the thought I carry around needs improvement, refinement and revision. I tussle at times with the fact that when I became a Christian 40 plus years ago, I left the Roman Catholic Church of my youth, and became an avid Protestant because that was where I found a saving knowledge of Christ. My early days in evangelical Christianity did not encourage dialogue or any sympathy with the part of our Christian world called the high church. Indeed the opposite was encouraged. Was that correct? Books like the one Timothy Yates has written challenge my opinions and thoughts. It will do the same for you.

Reviewed by H. Murray Hohns

Publisher’s page: www.ivpress.com/cgi-ivpress/book.pl/code=2358

Timothy Larsen, ed., Biographical Dictionary of Evangelicals (Downers Grove, IL: InterVarsity Press, 2003), xvii + 789 pages.

Ever come across the name of an evangelical leader, like Lesslie Newbigin or Oswald Chambers, and wondered who they were or what they taught? This dictionary is a great solution for quickly finding a sketch on the life and background of leaders the editors have included in this who’s who of evangelicals.

Pentecostal/charismatic leaders have much to appreciate in this volume because many early holiness and Pentecostal leaders, healing evangelists, and contemporary charismatic teachers and leaders have been included. While this dictionary does not contain as many entries of significance to today’s Pentecostal/charismatic as a specialized dictionary such as the International Dictionary of Pentecostal and Charismatic Movements (Zondervan, 2002),¹ the articles are significantly longer and give a deeper introduction to the beliefs and accomplishments of the subjects.

Timothy Larsen is professor at Wheaton College.

Some of the biographies well-read Pentecostal/charismatic leaders will recognize are: the Wesley brothers, Charles Finney, Edward Irving, Andrew Murray, Charles Parham, William Seymour, Alexander Boddy, Smith Wigglesworth, Aimee Semple McPherson, Donald Gee, Watchman Nee, Kathryn Kuhlman, David Du Plessis, Dennis Bennett, Demos Shakarian, John Wimber, Kenneth Hagin, Loren Cunningham, David Wilkerson, Oral Roberts, Michael Harper, Gordon Fee, C. Peter Wagner, J. Rodman Williams, and Jack Hayford. Of course, numerous other people that have shaped evangelical Christianity, from Martin Luther to Billy Graham, are included in this dictionary.

This attractive volume deserves a home in every Christian reference library.

Reviewed by Raul Mock

¹ A review of the new IDPCM appeared in the Winter 2003 issue (Vol 6 No 1) of the Pneuma Review.

Publisher’s page for Biographical Dictionary of Evangelicals: www.ivpress.com/cgi-ivpress/book.pl/code=2925