The writer states his purpose several times in this book; ‘to expound the theology or theologies of the New Testament writers rather than to attempt a history of the development of thought’ (p. 184). This approach prevents the book from being so general that the treatment lacks focus and engagement with particular writers and traditions, while avoiding the related difficulty of being so specific in expounding the theology of individual authors that there is no sense of connection or coherence. Previous New Testament theologies with which Marshall's might be compared are those of Ladd and Guthrie. Ladd's work was organised around the main New Testament traditions, while Guthrie chose to expound the New Testament by exploring major theological topics in a systematic way. Neither was entirely satisfying: Ladd merged the distinctive features of the synoptic gospel writers, and of the Pauline corpus, by treating them together and composing synthetic theological presentations, while Guthrie dissolved individuality of emphasis and thought into a series of theological essays based largely on decontextualised text.

Marshall's volume is structured differently, shaped by the assumption that there are indeed ‘theologies’ and ‘a theology’ of the New Testament. However, he is equally clear that these theological traditions have a coherence internal to the New Testament, and that the diversity does not preclude unity, nor does unity flatten diversity. The New Testament is univocal in the centrality it gives to the gospel of Jesus Christ, and multivocal in how that gospel is expressed and applied in the varying traditions represented in the New Testament.

The four sections comprise the ‘Synoptic Gospels and Acts’, ‘The Pauline Letters’, ‘Johannine Literature’ and ‘Hebrews, James, Peter and Jude’. Within each of the sections is a chapter which seeks to relate what is expounded in the section to what has gone before. Thus, in the first section, the theology of each of the synoptics and Acts is examined and their individual theologies expounded, before a chapter on the ‘Theology of the Synoptic Gospels and Acts’. However, the Pauline section, which includes all the letters attributed to Paul in the New Testament without assuming Pauline authorship, concludes with a ‘Theology of the Pauline Letters’ and a further chapter on ‘Paul, the Synoptic Gospels and Acts’. This chapter is not an imposed harmonisation, but an overheard conversation between witnesses who tell the same story in their own idiom and in ways relevant to their own context. By the time the Johannine literature is examined, a further chapter brings John into this discussion with Paul, the synoptics and Acts. These key chapters at the end of each section are not attempting a construed synthesis: they are more like a mosaic of varied pieces which fit together into an overall pattern, each piece borrowing something of its meaning from its relation to the whole.

In a review it is not possible to do justice to such a wide-ranging exposition. Each New Testament document is introduced through narrative exposition, telling the ‘Theological Story’ by providing section-by-section comment on the text, making the volume a reservoir of seasoned exegetical judgement. This is especially useful in complex books such as Romans and Hebrews, but also in emphasising the narrative drive of the gospels. The section on Paul is replete with exegetical insight. The new perspective is right in what it asserts and wrong in what it denies, while the pastoral epistles are ‘allonymous’, as expounded in Marshall's ICC commentary, but a genuine contribution to an understanding of Pauline theology for all that.

The section on John and the synoptic gospels has been an area of personal interest ever since I encountered Barrett's John as a student. Marshall admits significant divergences. The synoptics are nearer the ipsissima verbi of Jesus, while in John Jesus' teaching reveals significant theological development. Still, they all represent ‘different expressions of the same underlying theological apprehension’ (p. 593). The same general conclusion comes at the end of the book: ‘differences of religious ethos . . . are compatible with a basic identity in experience’ (p. 730).

The subtitle, Many Witnesses, One Gospel affirms a foundational assumption in Marshall's methodology, namely that the New Testament bears varied witness to the Gospel, but does so in the context of an ongoing conversation between the main witnesses, and between the New Testament churches and their various social contexts. To that extent this is a New Testament theology which takes seriously the view that, in the New Testament, theology is essentially missiological. The figure of Jesus pervades and shapes each of the theologies, the documents themselves providing corroborative evidence, which is the more persuasive because the accounts are not suspiciously identical. The good news about Jesus, preached to whomever and in whatever social context, argued with passion before kings, governors and religious leaders, celebrated in worship affirming the lordship of Jesus and thereby subverting empires, that was defended in debate with the ideas and belief systems on offer in the surrounding culture, and lived out as a provocatively different lifestyle, centres on this one gospel. Further, in its different New Testament expressions, this gospel is capable of continuing application and reapplication in the varied circumstances of the Christian church in the first and subsequent centuries. For this reader, that is a major advantage of Marshall's approach, an attempt to hear each of these witnesses on their own terms, but also together as both corrective and balance, and to do so while being alert to their missional purpose.

Those familiar with Howard Marshall's work will recognise the usual qualities of scrupulous fairness to other viewpoints, mature measured judgement about what is the most likely conclusion, all available evidence considered. There is a revealing disclaimer near the beginning of the chapter bringing the gospel theologies together with Acts: ‘I have to admit that I am probably the kind of person whose bias or temptation is to see the likenesses and play down or not notice the differences, and therefore my observations may tend to be one-sided. But I am nevertheless impressed by the essential harmony that exists between the theologies of the three gospels’. Marshall's reasoned hermeneutic of suspicion about his own perceptions extends also to those who over-apply such a hermeneutic in going too far the other way. Criticism of alternative viewpoints is shrewd, expressed with characteristic moderation, open to persuasion but not assertion. The footnotes point to important alternative views, and at times allow the author more conversational comment. The bibliographies are select, sensibly offering a range of further resources to a readership likely to have a range of theological and exegetical skill. Indexes are essential in a large text book: the indexes are comprehensive, covering authors, subjects and references. I noted that the author index has significant entries identified in bold type; it would have been very useful to extend this to the subject index. The book is accessible and comprehensive, but with chapters which also work well as stand-alone introductions to their subject, making it an attractive text for classes.

Marshall's first chapter on methodology notes recent significant contributions, and explains where he believes his own fits with these other theologies of the New Testament. Several recent publications update that survey. The volume of Philip Esler (2005) focuses on social analysis and history, seeking the impact of community realities on the literary and rhetorical form and on the theological content of the New Testament documents. Frank Thielman's ‘canonical and synthetic approach’ (2005) sounds similar to Marshall's, and is similar in scale. Somewhere between the two is the recent massive New Testament Introduction by David De Silva (2004) which addresses matters of social criticism, introduction, theology and application to Christian ministry. In addition the Cambridge Series on New Testament Theology, edited by Dunn and in which Marshall is a contributor, is now complete in sixteen volumes.

There is now an embarrassment of riches with other volumes promised, including that of Greg Beale. What strongly commends Marshall's work is that it provides students, pastors and scholars with a major handbook of New Testament theology, sensible and often independent in its conclusions, fully informed on the actual text and contents of the New Testament, and offering a master-class in theological joined up thinking from one of its most experienced exponents.