Wayne Grudem

Wayne Grudem, Bible Doctrine: Essential Teachings of the Christian Faith.
Edited
by Jeff Purswell. Grand Rapids: Zondervan, 1999. 523 pp. $29.99
In 1994 Wayne Grudem, Professor of Biblical and Systematic Theology at Trinity

Evangelical Divinity School, published his mammoth 1,264-page Systematic Theology.
Bible Doctrine is the product of Jeff Purswell’s editorial work. Under the watchful eye of
Grudem, Purswell shortened those 1,264 pages to 523.
The substance of the two books is essentially the same. The difference is the amount of
attention given to various topics. Purswell has deleted the technical footnotes, extensive
bibliography, some of the extended argumentation and some whole sections (e.g., church
government and discipline). The result is a book of manageable size for an introductory,
single-semester class in systematic theology.
The book is well-organized around seven “doctrines” divided into seven parts: Word of
God, God, Man, Christ, Application of Redemption, Church and the Future. Each part is
divided into chapters, and each chapter has five sections. The first section of each
chapter is the explanation and scriptural basis of the topic. This is followed by the other
four parts (usually in two pages) of review questions, questions for personal application,
special terms and a biblical text for memorization. His Systematic Theology also
included a hymn. The last four parts are designed to assist students and reflects
Grudem’s intent to give practical expression to biblical doctrines. Grudem also supplies
a glossary of terms to help students. One especially helpful aspect of the book is
Grudem’s annotated bibliography of evangelical systematic theologies (19th and 20th
centuries).
Grudem acknowledges his indebtedness to the Reformed theological tradition, especially

his soteriology. He received his M.Div. at Westminster Theological Seminary and his
method, content and argumentation reflect the theological heritage of John Murray. His
discussions of election (faith is the effect, not the cause of election), perseverance of the
saints (the elect will persevere in faith and only those who persevere in faith are elect),
the concept of imputation (of Adam’s sin to us, our sin to Christ and Christ’s
righteousness to us) and divine sovereignty (he advocates compatibilism) is classic
Reformed theology. His argumentation is clear, succinct and cogent. The reader will
find a straightforward, nuanced and biblically-oriented exposition of Reformed theology
in this volume along with a contemporary defense of inerrancy and complementarianism
(over against egalitarianism).
However, Grudem is not a slave to the Reformed tradition. While his soteriology is
particularly Reformed, his ecclesiology, pneumatology and eschatology are not. He is a
free church advocate and his baptismal theology is baptistic (the immersion of believers).
His pneumatology is third-wavish and offers a contemporary understanding of the present
existence of the New Testament charismata (with the most attention devoted to
prophecy, healing and tongues). His eschatology is a historic posttribulation
premillennialism, though he retains a Reformed understanding of a renewed rather than
an annihilated heaven and earth.
Grudem gives us a readable discussion of various biblical doctrines. He is
comprehensive (though less so, of course, than his Systematic Theology) and always
concerned about what the biblical text says. He writes for an evangelical audience in
dialogue with evangelicals. He intentionally avoids interacting with non-evangelicals.
Consequently, his main point is the exposition of biblical theology in the context of
historic (Reformation) and contemporary evangelicalism (e.g., The Chicago Statement on
Biblical Inerrancy, which is given in an appendix along with the Apostles, Nicene and
Chalcedonian creeds). In this volume (in contrast with the larger Systematic Theology)
Grudem does not interact explicitly with particular theologians but is more focused on
biblical exposition. The book is, then, appropriately entitled Biblical Doctrine.
But this also may be its single greatest weakness. Because it is an organized exposition
of biblical theology, it lacks the systematic dimension that makes a whole out of the
parts. Unlike Stanley Grenz (Theology for the Community of God) or Millard Erickson
(Christian Theology) who each have a broad organizing principle for shaping their
systematic theologies (“eschatological community” for Grenz and “glory of God” for
Erickson), Grudem offers us no organizing principle upon which to hang his theological
perspective. Rather, he seems to approach each doctrine as independent biblical
exposition though logically related to themes before and after. There is a progression, but
it is a lock-step kind of progressive rather than the unfolding of a story. Grudem
approaches Scripture more propositionally than narratively, and this lends itself to more
of a textbook-like approach to Scripture. Of course, Grudem does not believe the Bible is
a textbook in a technical sense, but his use of Scripture seems to reflect that hermeneutic.
The attention given to particular issues reflects this propositional and issue-oriented
approach to theology. For example, while Bible Doctrine devotes a single chapter and
twelve pages to the atonement, it gives two chapters and twenty-nine pages to the
charismata. More attention is given to the charismata than to another topic, including
baptism and the Lord’s supper combined. Christology as a whole gets just a few more
pages than charismata. While some of this is due to editing (though in his Systematic
Theology the atonement receives forty pages while the charismata receive seventy-two)
and the need to address pressing theological issues on the contemporary scene, it does
reflect something about the overall hermeneutic which drives Grudem’s systematic
theology. Unfortunately, this approach to theology often gives more emphasis to the
theologian’s interests than it does the emphases of the biblical story.
Despite this shortcoming, Bible Doctrine is a good summary of biblical theology in the
Reformed, baptistic, charismatic and premillennial tradition. One will find clear
explanations of the various loci of theology in the context of biblical exposition. If one is
interested in a brief summary that contains substantial argumentation and biblical
support, then Bible Doctrine is a good reference work. If one desires more sustained
argumentation and documentation, then Grudem’s Systematic Theology fits the bill.
Bible Doctrine is appropriately titled because it is more about biblical exposition than it is
systematic theology.
Alongside of Grenz and Erickson’s major systematic theologies and their one volume
condensations (Grenz’s Created for Community and Erickson’s Introducing Christian
Doctrine), Grudem’s Systematic Theology and Bible Doctrine give teachers and students
of theology the opportunity to see exhaustive and also condensed versions of evangelical
theology appropriate for different settings. The major systematic theologies are
appropriate for a graduate class in theology while the more condensed versions are
appropriate for undergraduate classes. Grenz is the most systematic of the three and
Grudem is the most oriented to biblical exposition. In comparing the three, we might say
that Grenz represents the postmodern “evangelical-left,” while Grudem represents the
classical “evangelical-right” with Erickson somewhere in the middle. All three should sit
on the shelf of evangelical theologians and ministers in either their condensed or
exhaustive forms.

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What are the main strengths and weaknesses of Bible Doctrine discussed in the text?

How does Grudem's approach to theology compare to Grenz and Erickson's?

Wayne Grudem, Bible Doctrine: Essential Teachings of the Christian Faith.

In 1994 Wayne Grudem, Professor of Biblical and Systematic Theology at Trinity

Grudem acknowledges his indebtedness to the Reformed theological tradition, especially

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