Triumph of Grace in Deuteronomy, The

The Triumph of Grace in Deuteronomy. By Paul A. Barker. Waynesboro, GA: Paternoster, 2004, 269 pp., $33.99.

This monograph, a largely unchanged version of the author's 1995 Ph.D. dissertation for the University of Bristol, is a synchronie textual analysis of selected passages in Deuteronomy. Barker investigates the theological relationship between Israel's failure and Yahweh's faithfulness in three episodes (Deuteronomy 1-3, 8-10, and 29-30). These passages are chosen because they describe three major failures on Israel's account: the retelling of the spies incident (failure to possess the land); the retelling of the golden calf incident (failure to keep the law); and the future prediction of failure and exile. Even though each of these texts recites a key paradigmatic failure on the part of Israel, Barker's thesis is that in each of these accounts, hope is grounded not in any change or repentance on Israel's part, but specifically in Yahweh's faithfulness to the promises to Abraham. Thus, even though God's people are expected to be faithless, Yahweh's faithfulness to the Abrahamic covenant is juxtaposed in these passages and is determinative to maintain an ongoing relationship.

This study offers a corrective to the majority of critical diachronic approaches that are often unconcerned with theology. Barker argues that Deuteronomy has a theology that encompasses and integrates both Horeb and Abraham, both law and promise. He lays out a strong and convincing case that law derives from promise, which Barker then defines as "grace" (p. 5).

A key argument of Barker's thesis is the use of the theme of circumcising the heart found in Deut 10:16 and 30:6. He argues that Yahweh will do for Israel what she is incapable of doing in her own strength or ability. In other words, Yahweh will act on Israel's heart to enable her to do what she is otherwise unable to do, namely, that which is required to keep the covenant (p. 164). This circumcision of the heart is thus an act of grace. Deuteronomy has appropriated this physical sign and applied it metaphorically to Israel's heart, recognizing that the covenant relationship depends upon the internal state of the nation's heart and not mere external obedience (p. 169). Barker thus attempts to relate Abraham and Sinai theologically, and argues that in Deuteronomy there is a priority of grace over law, for it is in Yahweh's actions upon which Israel must ultimately depend rather than her own obedience and effort. Law and obedience are then to be regarded as the response to grace. Barker takes a theocentric approach to solving the dilemma of Israel's unfaithfulness since Israel is incapable of obeying the law on her own.

There are on average six footnotes per page, so this work is obviously well researched and documented. The bibliography contains a comprehensive list of scholarly commentaries and articles on Deuteronomy up until 1995. Barker marshals a host of exegetical tools such as structure (chiasm and parallel panels), Leitworter, and other literary features (such as word plays) to go along with his lexical, grammatical, and syntactical study. Therefore, there is a sense that "no stone is left unturned" in each of the seven chapters of Deuteronomy under study. Barker does a solid job comparing the differences between passages in Deuteronomy with parallel passages in Numbers and Exodus, and in so doing uncovers much of the theological richness of this key book of the Pentateuch.

On occasion, Barker does bring in highly speculative arguments, only to then quickly dismiss them. This makes following his line of thinking somewhat disjointed at times. He is often critical of other scholars' attempts to lay out chiastic structure, but since he frequently uses such structural displays as main supports for many of his arguments, he would probably be better served if he would clearly display his view of a passage's structure first. Barker also has a tendency to rely heavily upon secondary sources to discuss matters of Hebrew grammar and syntax instead of upon the standard lexicons and advanced grammars. And while this book would help many pastors frame the grace/ law debate, the multitude of untranslated German and French phrases used throughout may hinder a number of readers from fully following Barker's line of argumentation.

One wishes Barker would have taken the time to address the implications of his arguments for reading what is commonly called "Deuteronomistic history," because his book so cogently challenges the presuppositions of diachronic critical approaches. He is to be commended for treating Deuteronomy canonically and for also seeing the intertextuality of these verses with later passages like Jeremiah 31 and Romans 10.

Those who are interested in the law/grace discussion as well as those who desire to see a good model of a synchronie biblical-theological approach would do well to consult Barker's important contribution on the book of Deuteronomy.

James F. Coakley

Moody Graduate School, Chicago, IL

Copyright Evangelical Theological Society Mar 2006
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