Putting the Truth to Work: The Theory and Practice of Biblical Application

Putting the Truth to Work: The Theory and Practice of Biblical Application. By Daniel M. Doriani. Phillipsburg: P & R, 2001, x + 342 pp., $17.99 paper.

Doriani writes to fill in a gap in the literature on biblical application. While many useful books cover the topic of interpretation, there are few that devote themselves to the question of the theoretical and practical dimensions of application.

After an engaging introduction, in which he establishes exegesis, covenant, and grace as the foundations for application, Doriani develops his theory of application. He argues that application is neither separate from nor coterminous with exegesis. Instead, there is a "permeable barrier" between the two. Doriani nevertheless acknowledges the helpfulness of distinguishing between the meaning, the significance, and the effects of the text. At this point, Doriani's discussion would be clarified by an exploration of the way in which meaning can include effects (a point he later introduces but does not relate to his own theoretical construct). The rhetorical intention of a text/author usually includes intended effects as well as cognitive content. Doriani's theoretical discussion could be more clear at defining the concepts of meaning and application.

In chap. 2, Doriani proposes a theology of application that includes responding to and loving God, learning from biblical history, and imitating God/Christ. He also explores Jesus' understanding and use of Scripture before studying 2 Tim 3:16-17 in relation to the application of Scripture. The third chapter focuses on the interpreter, and specifically the courage, character, and credibility needed to apply Scripture to his or her audience.

Doriani introduces a grid for understanding the various ways texts can be applied in chaps. 4-6. He delineates seven ways that the text generates application and four crucial questions to be asked of the text. Doriani speaks of the intersection of the seven means and four questions as providing the possibility of 28 areas for exploration when applying texts. Although the idea of 28 potential areas for application is a bit unwieldy, Doriani's various categories are helpful constructs toward thinking more clearly about the breadth of the application process.

The second half of the book focuses on specific guidelines for application. Beginning with narrative texts, Doriani argues against allegorizing and moralizing narratives. Instead, God (and hence theology) should be understood as the main focus of narrative. Moral guidance is provided by narrative, but only in a derivative fashion. (We learn from what the characters do-both rightly and wrongly in relation to God's perspective and activity.) Doriani also vigorously argues that narrative is normative and so conveys an authoritative message.

Doriani moves to discuss how doctrine and ethics arise from the biblical text. Since all Scripture has theological interests, the interpreter should avoid viewing some texts (e.g. narrative) as irrelevant to doctrinal formation. On the other hand, because the text is not a set of abstract, propositional statements about God, attention to contexts is crucial in doctrinal application even when doing more topical investigation, which Doriani then explores. He concludes this chapter (9) with some advice for pastors on teaching doctrine to their congregations. It might be helpful to note here that Doriani consistently ties application to preaching/teaching. While he does mention pastoral care, he limits most of his discussion of application to how preachers might apply the text (and male preachers specifically).

In his chapters on applying ethical texts, Doriani provides guidelines for applying law. He also provides questions to help in the application of more difficult cases, such as head coverings. Finally, he proposes a theology of law, arguing that OT law should be understood holistically by asking, "How would his law shape Israel as a society that serves as a light for every other society?" While Doriani's discussion of biblical law is thorough, his guidelines for applying OT law are inconsistent. Early on, he acknowledges that some laws should be viewed as fulfilled (and therefore not requiring obedience). Yet later in the same chapter, he asserts that "we must find and reapply the principles in every law" (p. 275, cf. p. 268). Doriani concludes his book with a summary that reemphasizes the theme of grace that should weave through efforts at application.

Doriani demonstrates a breadth of reading and synthesis from such diverse areas as exegesis, hermeneutics, ethics, linguistics, and narrative theory. His warnings and insights regarding narrative texts are particularly helpful, given the tendency in evangelical circles to moralize narratives in teaching and ignore their normativity in theology. In addition, Doriani provides numerous and often extended examples of the principles he proposes. While no interpreter will agree with every exegetical decision reflected in these examples, Doriani's willingness to include many examples of his own work in application is commendable and helpful in illustrating his guidelines.