Blomberg’s name is doubtless familiar to many readers, as is his consistently clear, insightful, densely argued, and theologically sensitive work in NT studies. The present work, which addressed the recent re-problematization of the historicity and meaning of Gospel accounts of Jesus’ meals with sinners, is no exception. In addition to these strengths, however, two more should be mentioned: first, the method applied to this biblical-theological survey is that of “double similarity and dissimilarity,” and is taken from continued work in historical Jesus studies. Watching Blomberg apply this method in a new area, with excellent results, is most interesting; one cannot help but wonder if this sort of approach could be continued in other biblical-theological studies. Second, Blomberg does a superb job of pointing the way for contemporary Christian communities to follow Jesus’ practice of welcoming sinners—the proper telos of biblical theology!
The first chapter of Contagious Holiness introduces the problem which Blomberg aims to address: the historicity, background, and meaning of Jesus’ meals with sinners has recently entered a state of flux in NT scholarship. The historicity of these accounts has been questioned, as has the exact identity of those involved (were they flagrant sinners, or merely those considered ritually impure by strict Pharisaic standards?). Complicating matters somewhat, it has also been argued that meals in the NT may have taken on characteristics of the Greek symposium (in which friends, reclining at a meal, discussed current issues and enjoyed entertainment); but if symposia were not widespread in first-century Palestine, this also casts doubts on the historicity of these (putatively quasi-symposium-like) meals. Blomberg proposes to address the problem by means of what N. T. Wright has termed “double similarity and dissimilarity,” according to which some aspect of the Gospels is assessed in terms of similarity and difference both backwards and forwards chronologically and culturally: if an action or claim of Jesus both fits with its ancient Jewish and Palestinian context and breaks with it in some significant way, and if it continues in the early church but in some different form, then it is likely to be reliably attributed to Jesus. By means of these double criteria, Blomberg sets out of assess the authenticity and meaning of Jesus’s meals with sinners.
Blomberg then surveys meals in the OT (ch. 2) and Intertestamental periods (covering the Apocrypha, Pseudepigrapha, and Dead Sea Scrolls) in order to set the stage for Jesus’ meals. Four important dimensions of OT meals arising from the discussion are that meals are an important way of drawing boundaries between those inside and outside the covenant people, that they can enhance and actualize the spiritual blessings or problems of those who participate, that meals are generally shared by those already having a previous relationship, and that abundance in food is, in prophetic texts, drawn up into YHWH’s eschatological renewal of creation. In fact, OT texts relating to the Messianic banquet (Isa 25.6-8 is taken as central for this theme) are given particular emphasis by Blomberg throughout his book. Meals in intertestamental literature basically follow these four trajectories. While admitting the wide diversity of this theme in these bodies of literature and the impossibility of cataloguing every reference, Blomberg shows great skill in surveying not only with OT texts, but also those arising from early traditions within Judaism and the texts from Qumran. He gives a solid foundation for his argument by showing the covenantal nature of meals in these texts and the opportunity they provide to share in divine blessing—but also how they draw boundaries. From here, it is an easy to see that Jesus’ table fellowship does fit nicely in its Jewish context, but also breaks with that context to a significant degree by inviting sinners and the unclean (those on the other side of the boundary line). But before exploring this dis/similarity further, Blomberg also correctly notes that none of the meals in these literatures takes on characteristics of a symposium—a claim which will hold true for meals in the Gospels, as well.
The next two chapters of Contagious Holiness survey Jesus’ meals with sinners given one or more attestations outside of Luke (chapter four) and those attested only by Luke (chapter five). Blomberg’s treatment of each passage shows great sensitivity to individual nuances in narrative in a way that is difficult to summarize; but we can note here that, with the religious and cultural background of Jewish traditions concerning table fellowship in mind, it is most striking to observe the lack of concern given by Jesus and his disciples to the ritual preparation both of food and those eating, as well as Jesus’ invitations to sinners—to those previously estranged and cut off—to join him. Blomberg convincingly argues that flagrant sinners really were invited to eat with Jesus, and that his invitation to repent and be restored to God imply that the Messianic age has begun. Perhaps one might even say that Jesus’ meals are the first course in the Messianic banquet!
The last chapter summarizes the argument and applies this biblical theme according to the need of Christians to share resources with the poor and estranged as a means of showing Christ’s love. To say it was heartwarming to read the several examples which Blomberg describes of churches going out of their way to initiate table fellowship with those estranged from the Gospel would be an understatement—I felt like cheering when I finished the chapter. All in all, Blomberg’s book engages with a variety of contemporary issues in NT studies and biblical theology in a most helpful way. His particular methodology is most interesting and may prove fruitful in other areas of work in biblical theology; and his description of how the Church can engage in table fellowship with those who need it most is much to be commended. Both pastors and academics can profit greatly from this book.
Reviewed for The Biblical Theology Briefings by Eric Ortlund. Eric is a Ph.D candidate at Edinburgh University in Scotland.
