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Book Review: God's Design for Man and Woman Jeremy M Cedarville University DigitalCommons@Cedarville Biblical and Theological Studies Faculty School of Biblical and Theological Studies Publications 8-2015 Book Review: God's Design for Man and Woman Jeremy M. Kimble Cedarville University, [email protected] Follow this and additional works at: http://digitalcommons.cedarville.edu/ biblical_and_ministry_studies_publications Part of the Christianity Commons, and the Gender and Sexuality Commons Recommended Citation Kimble, Jeremy M., "Book Review: God's Design for Man and Woman" (2015). Biblical and Theological Studies Faculty Publications. 325. http://digitalcommons.cedarville.edu/biblical_and_ministry_studies_publications/325 This Book Review is brought to you for free and open access by DigitalCommons@Cedarville, a service of the Centennial Library. It has been accepted for inclusion in Biblical and Theological Studies Faculty Publications by an authorized administrator of DigitalCommons@Cedarville. For more information, please contact [email protected]. An International Journal for Students of Theological and Religious Studies Volume 40 Issue 2 August 2015 EDITORIAL: Some Reflections on Pastoral Leadership 195 D. A. Carson OFF THE RECORD: Can Antigone Work in a Secularist Society? 198 Michael J. Ovey Editor’s Note: Adam in Evangelical Theology 201 Brian J. Tabb Adam, the Fall, and Original Sin: A Review Essay 203 Stephen N. Williams Another Riddle without a Resolution? A Reply to Stephen 218 Williams Hans Madueme The Lost World of Adam and Eve: A Review Essay 226 Richard E. Averbeck Response to Richard Averbeck 240 John H. Walton Communicating the Book of Job in the Twenty-First Century 243 Daniel J. Estes PASTORAL PENSÉES: Five Truths for Sufferers from the Book 253 of Job Eric Ortlund Book Reviews 263 DESCRIPTION Themelios is an international, evangelical, peer-reviewed theological journal that expounds and defends the historic Christian faith. Its primary audience is theological students and pastors, though scholars read it as well. Themelios began in 1975 and was operated by RTSF/UCCF in the UK, and it became a digital journal operated by The Gospel Coalition in 2008. The editorial team draws participants from across the globe as editors, essayists, and reviewers. Themelios is published three times a year online at The Gospel Coalition website in PDF and HTML, and may be purchased in digital format with Logos Bible Software and in print with Wipf and Stock. Themelios is copyrighted by The Gospel Coalition. Readers are free to use it and circulate it in digital form without further permission, but they must acknowledge the source and may not change the content.. EDITORS BOOK REVIEW EDITORS General Editor: D. A. Carson Old Testament Systematic Theology and Bioethics Trinity Evangelical Divinity School Jerry Hwang Hans Madueme 2065 Half Day Road Singapore Bible College Covenant College Deerfield, IL 60015, USA 9–15 Adam Road 14049 Scenic Highway [email protected] Singapore 289886 Lookout Mountain, GA 30750, USA [email protected] [email protected] Managing Editor: Brian Tabb Bethlehem College & Seminary New Testament Ethics (but not Bioethics) and Pastoralia 720 13th Avenue South David Starling Dane Ortlund Minneapolis, MN 55415, USA Morling College Crossway [email protected] 120 Herring Road 1300 Crescent Street Macquarie Park, NSW 2113, Australia Wheaton, IL 60187, USA Contributing Editor: Michael J. Ovey [email protected] [email protected] Oak Hill Theological College Chase Side, Southgate History and Historical Theology Mission and Culture London, N14 4PS, UK Stephen Eccher Jason S. Sexton [email protected] Southeastern Baptist Theological Seminary California State University P. O. Box 1889 PLN 120 Administrator: Andy Naselli Wake Forest, NC 27588, USA 800 N. State College Bethlehem College & Seminary [email protected] Fullteron, CA 92834, USA 720 13th Avenue South [email protected] Minneapolis, MN 55415, USA [email protected] EDITORIAL BOARD Gerald Bray, Beeson Divinity School; Hassell Bullock, Wheaton College; Lee Gatiss, Wales Evangelical School of Theology; Paul Helseth, University of Northwestern, St. Paul; Paul House, Beeson Divinity School; Ken Magnuson, The Southern Baptist Theological Seminary; Jonathan Pennington, The Southern Baptist Theological Seminary; Mark D. Thompson, Moore Theological College; Paul Williamson, Moore Theological College; Stephen Witmer, Pepperell Christian Fellowship; Robert Yarbrough, Covenant Seminary. ARTICLES Themelios typically publishes articles that are 4,000 to 9,000 words (including footnotes). Prospective contributors should submit articles by email to the managing editor in Microsoft Word (.doc or .docx) or Rich Text Format (.rtf). Submissions should not include the author’s name or institutional affiliation for blind peer-review. Articles should use clear, concise English and should consistently adopt either UK or USA spelling and punctuation conventions. Special characters (such as Greek and Hebrew) require a Unicode font. Abbreviations and bibliographic references should conform to The SBL Handbook of Style (2nd ed.), supplemented by The Chicago Manual of Style (16th ed.). For examples of the the journal's style, consult the most recent Themelios issues and the contributor guidelines. REVIEWS The book review editors generally select individuals for book reviews, but potential reviewers may contact them about reviewing specific books. As part of arranging book reviews, the book review editors will supply book review guidelines to reviewers. Themelios 40.2 (2015): 195–97 EDITORIAL Some Reflections on Pastoral Leadership — D. A. Carson — D. A. Carson is research professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois, and general editor of Themelios. ome Christian traditions—for example, Roman Catholics, Anglicans—hold that there are three biblically mandated offices in the church: bishop (overseer), pastor/priest/elder, and deacon. In the “high” church tradition, it is the unbroken line of duly consecrated bishops that actually de- Sfines the true church. The ground of this view is often found in the famous dictum of Ignatius toward the beginning of the second century: Where the bishop is, there is the church. Most recognize today that a more faithful rendering might be: Where the bishop shall appear, there let the multitude [of the people] also be (Smyrn. 8:2)—which sounds a tad less definitional.1 In any case, the argument that the New Tes- tament documents recognize only two church offices, viz. the bishop/elder/pastor, and the deacon, is by far the more common view among “low” churches, and, as everyone in the field knows, was nowhere better defended than by the Anglican J. B. Lightfoot in his commentary on Philippians. Although the question—two offices or three—continues to be discussed from time to time, it rarely occupies center-stage in contemporary ecclesiastical discussion. The primary NT passages that tie together bishop, elder, and pastor are Titus 1:5–9, which unambiguously connects elder and bishop, and 1 Peter 5:1–4, which links all three descriptors (clear in the Greek text, not in all our translations). Because διάκονος (“deacon”) is commonly used to describe how all Christians must serve, a handful of scholars do not see “deacon” as a second office. But the context of passages such as 1 Timothy 3:8–10 suggests that the word “deacon” is not a terminus technicus, but can in the right context refer to a church-recognized office, even if in other passages it serves as a generic term for Christians. My interest at the moment is not whether there is one office (as Benjamin J. Merkle maintains)2 or two, but in the office which in the NT is covered by all three terms: bishop/overseer, elder/priest, and pastor. To simplify the discussion a little, I shall choose overseer over bishop because the latter has become, in English, a technical term that refers to an ecclesiastical officer with jurisdiction that reaches over more than one local church (at least in White-American circles; this is less commonly the case in African-American circles). I shall choose elder over priest, because, despite the persistent efforts of some of my “low” Anglican friends to remind me that the word “priest” comes from the Greek πρεσβύτερος via the Latin presbyter, in modern usage, at least in most circles, “priest” translates ἱερεύς, 1 Alternatively, Ehrman translates Smyrn. 8:2, “Let the congregation be wherever the bishop is; just as wher- ever Jesus Christ is, there also is the universal church” (LCL). 2 Benjamin J. Merkle, The Elder and Overseer: One Office in the Early Church, StBL 57 (New York: Peter Lang, 2003). 195 Themelios and conjures up images of mediation that belong, under the new covenant, exclusively to Jesus Christ, or, paradoxically, to all believers, but not to restricted office holders. So we are focusing on the person rightly designated overseer/elder/pastor—and the order in which I mention the three terms is not significant. Moreover, the three terms do not denote separable spheres of responsibility; rather, they overlap considerably. “Pastor,” of course, simply means shepherd, and derives from the agricultural world of biblical times in which shepherds led, fed, healed, protected, and disciplined their flocks. “Elder” springs from village and synagogue life, and carries an overtone of seniority, or at least
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