Biblical theology

Review: Rereading Revelation

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Cover image of "Rereading Revelation" by Greg Carey

Rereading Revelation

Rereading Revelation, Greg Carey. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802878120) 2025.

Summary: A thematic exploration of Revelation’s dangerous call and encouragement to resist idolatrous imperial Rome.

We usually consider Revelation as the perplexing book with which we are both fascinated and yet unable to understand. In this work, Greg Carey, a scholar of the New Testament and of eschatological literature, makes a different assertion. He argues that Revelation was, and is, a dangerous book. In its setting, it was a call to the seven churches to resist the idolatrous power of imperial Rome. As he will elaborate, this had to do not merely with worship, but had social, economic, and political implications. He also finds it can be a dangerous book in its use of authoritarian and misogynistic language, as well as in the violence it portrays. While Revelation’s readers are never called to violence, its violent imagery may be used to legitimate violence.

Carey’s approach is not to offer a commentary on the book, nor propose a “system.” Rather, he thematically addresses a number of questions related to Revelation and its call for this dangerous resistance. The first chapter begins with what kind of book this is, apocalyptic, prophetic, or a letter. He contends that it is all three, basically a letter that unveils (apocalypse) the warfare between the Lamb and the beastly power of empire, calling believers to unequivocal loyalty to the Lamb.

That call to loyalty is one of authority, and in Chapter 2, Carey explores how a message that “carries absolute authority and brooks no dissent” cannot help but be seen as authoritarian. On one hand, he notes how John balances authoritarian and egalitarian statement, speaking as a brother. On the other hand, Carey also calls us to recognize those times where moral clarity and humble but unequivocal calling things for what they are is necessary.

Then Chapter 3 takes a step back and explores the Christology and Trinitarian relationships in Revelation. Remember that this preceded the conciliar statements on these matters. Regarding the Trinity, Carey explores references to the three persons yet notes a certain “blurring” in John’s references. However, with regard to Christ, he notes the focus on the Lion Lamb in the text and argues that the bloodied Lamb reflects not his enemies blood but conquest through his own death. Then Carey asks whether Revelation has an eschatology. He contends that it does not in any systematic sense. However, that does not exclude the portrayal of God’s victorious intervention in history nor the realities or resurrection, judgement, and the New Jerusalem.

Chapter 5 returns to the challenging call to the churches to total allegiance. Carey studies John’s use of pathos, of an appeal to emotion to move believers to resolved resistance. He uses direct address, anticipation and surprise, crisis rhetoric, aversion, and emulation in his appeal. In the midst of authoritarianism in our culture and the church, he weighs the ethics of the use of such rhetoric. Then in Chapter 6, he wrestles with the implications of that call given the extremes of wealth and poverty in the Roman empire. Faithfulness could be costly, certainly for the poor, and perhaps even more for the affluent enmeshed in economic relationships. Who had more to lose when absenting oneself from honoring idols of the emperor?

Chapter 7 explores gender and sexuality. One aspect of this chapter was to explore portrayals of women: Jezebel, the Woman clothed with the Sun, the prostitute, and the Bride. He wrestles with readings that find these idealized extremes misogynistic when real women are viewed in light of these. He also dips his toe into “queer” readings, noting some figures be interpreted beyond gender binaries. I found this aspect the least supported by the text.

Chapter 8 goes more deeply into the theme of violence. Again, without sanctioning violence on the part of readers, Carey acknowledges the violent language that many may shy away from and others use to justify violence. He observes the setting of the book amid a violent empire. And he would have us be aware of our longings for vindication against evil. Who of us is free of violence? Finally, Chapter 9 explores what resistance looks like. Beyond eschewing idolatry and violence, resistance on an everyday basis may likely have been faithful endurance and overcoming through faithful testimony, even in death.

Throughout, Carey is cognizant of both the horizon of the text and of contemporary readers, particularly in the United States and the West. He recognizes the misinterpretation of Revelation that endorses authoritarianism, violence, misogyny, and even idolatrous nationalism. He doesn’t dodge or gloss over the elements in John’s text that contribute to such misinterpretation.

At the same time, he draws out the unequivocal call of Revelation to total allegiance to Jesus and that believers overcome through faithful testimony and endurance, even martyrdom. They never overcome through violence. Nor do they overcome through political alliances with imperial power. In all this, Carey helps us wrestle deeply with the text and its implications for our own time.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Faithful Exchange

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Cover image of "Faithful Exchange" by David W. Opderbeck

Faithful Exchange

Faithful Exchange, David W. Opderbeck. Fortress Press (ISBN: 9781506467016) 2025.

Summary: Economic life through biblical and historic lenses with attention to current debates on capitalism versus socialism.

How might one think Christianly about economic life? How have Christians thought about these matters through the centuries? Among the contemporary systems, is one more inherently Christian? And what resources do we find in the ancient texts of the Bible that speak into our present realities? David W. Opderbeck, a professor of law at Seton Hall University has set out to address these questions in this book.

He describes this book as offering a narrative theology of economic life. After an introduction and overview, chapters 2 through 5 explore the economy of biblical narrative. Specifically, he covers the periods from creation to Babel, the patriarchs through the exodus, the judges, kings, and prophets, and then Jesus and the New Testament.

The next five chapters concern historical and contemporary discussion. Chapter 6 explores property and economics from pre-Constantine through the Reformation. Chapter 7 centers on influences contributing to American capitalism: Locke, Hobbes, Hume, Blackstone, and Smith. Then chapter 8 turns to Marxism and socialism, including Christian socialism and social teaching. Chapter 9 covers the period from the Great Depression, the postwar settlement and our more recent internet-based and global economy. Finally, the last chapter, titled “Toward a Contemporary Constructive Christian Economics” gestures toward how Christians might think about capitalism and socialism. And he draws all this narrative and historical material together.

As you can see, Opderbeck sets himself a huge task. Consequently, much of what he does is, indeed,, narrative and descriptive. The final section of each of the biblical narrative sections offer syntheses summarizing the economic material. The history up to the Reformation addresses private property in tension with a “the earth is the Lord’s perspective.” The discussion of influences upon the American experiment was fascinating, particularly in how all this failed to resolve the vexing problem of slavery, even as it laid the groundwork of commerce and capitalism. For those who conflate communism and socialism, his overview of both movements, and particularly, the Christian socialists is important in understanding the distinctions. He also shows how these challenged the exclusive emphasis on private property in seeking the economic welfare of all.

In the final “constructive” section, Opderbeck first engages a number of contemporary thinkers (Sirico, Waters, Tanner, Milbank, Pabst, and Turner). His skill as a legal scholar was on display in a section on “Critical and Constructive Threads” where integrates biblical material, economic theory, and discussions of corporate practice. Then he illustrates these threads in a case study on land and MOSFET chips.

His approach throughout is to show how the biblical hope informs, critiques, and transcends our earthly economic systems, whether capitalist or socialist. Opderbeck captures this well in his concluding words:

“Freedom for generosity and freedom from the love of money and the lust of the eyes is offered in the waters of baptism and at the table with Jesus in the community of his people. Every -ism, including capitalism and socialism, is here exposed as unworthy of devotion. In every time and place discerning the Kairos and listening to the Spirit of Christ, we are called to act with grace and wisdom, affirming but relativizing private property rights, prioritizing the poor, emphasizing fairness, and actively waiting for the coming of Jesus, when God will be all-in-all” (p. 258).

My sense is that Opderbeck, as a legal scholar, has assembled a careful set of “briefs” summarizing both biblical and historical theology with regard to economics. Then he applies them to our contemporary situation. This is a tremendous resource on Christian economic thought, concisely summarizing, without sacrificing nuance, a vast amount of material. It’s a great place to begin if one wishes to discover the landscape of Christian economic thought, and how it has addressed questions of property and profit, moving beyond slogans, sentiments, and prooftexts to substantive thought.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Walking the Way of the Wise

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Cover image of "Walking the Way of the Wise" by Mitchell L. Chase

Walking the Way of the Wise (Essential Studies in Biblical Theology), Mitchell L. Chase. IVP Academic (ISBN: 9781514010914) 2025.

Summary: Traces the idea of wisdom in scripture and how integral it is to walking well with God in covenant relationship.

For most of us, when we think of Wisdom in connection with the Bible, we think of the Wisdom literature. Three books stand out: Job, Proverbs and Ecclesiastes. We might add some of the psalms, perhaps the Song of Songs. Then some might even add James. While these books are of the “genre” of Wisdom literature, Mitchell L. Chase proposes that wisdom runs through the whole storyline of the Bible. An adequate theology of wisdom must encompass the whole Bible.. In this book, Chase offers an outline of the contours of such a theology.

It is a story that begins in the Garden. God wanted Adam and Eve to be wise in knowing good and evil through trusting obedience. Instead, they chose the folly of moral autonomy in a quest for wisdom apart from God. Now the divine wisdom that created the world would be needed to save it. Before continuing the storyline of Genesis, Chase considers our need for wisdom amidst suffering in the ancient story of Job. Then we turn to Abraham and his descendants, including the children of Israel in the exodus. We observe the wisdom of trusting obedience that saves Egypt in famine, and the consequences of giving way to fear when Israel heeds the bad report of the spies rather than trust God’s power to give them the land.

Eventually, under Joshua, Israel enters the land. As he passes the torch to the next generation, Joshua exhorts them to live by God’s law. This was wisdom for enjoying the covenant relationship God had established with Israel to be their King and enjoy his protection. But they would have none of it and rebelled. Rejecting God, they had no king and pursued the folly of doing what was right in their own eyes, becoming prey to the nations. They believed only an earthly king could save them. In Saul, they learned that a king whose heart was not after God would also be a problem.

Then in David came a king who sang God’s wisdom from the heart, giving us many of the psalms. He sang of the wisdom of delighting in the law of the Lord and the folly of rejecting God. He sang of the holiness by which we may approach God, the presence of God in death’s shadow, and how God would guide all our ways in wisdom.

Following David, Solomon sought, received, and gathered wisdom to instruct both his children and his corporate son, Israel in living well with God. Then in the Song of Songs, Solomon, as tradition would have it, gave us wisdom for love in the covenant relationship of marriage, a parable for God’s covenant relationship with his people. Finally, Solomon offers us the wisdom that comes in knowing we will die. He paints our pretentious projects as futile against the transience of our lives, and commends the wisdom of receiving with joy the gifts of the day: good work and its fruits.

Israel’s history after Solomon is the sad story of pursuing Lady Folly rather than Lady Wisdom. Folly led to a kingdom torn asunder the fall of the north under a relentless string of kings who did evil in the lord’s eyes. In the south, a few respites of righteous rule were not enough to prevent Babylonian conquest and exile. Yet even in exile, God’s wisdom was manifest in Daniel, wisest of councilors and one who, along with other prophets to the one, the Son of Man, who would redeem God’s people.

At last, the one greater than Solomon comes. He is wisdom in the flesh, the way, the truth, the life. He renews us in his image, to live in covenant relationship with him as King over all our lives. And living wisely in Christ enables us to perceive the life that is ours beyond death. Thus, we live in the blessed hope of partaking of the tree of life in the heavenly city.

I love how Chase shows the wisdom of God for life that runs through the biblical storyline. Likewise, we see the folly of rejecting wisdom and the sad history of thinking we know better than God. By Genesis 3, we already know how that story plays out. Yet we keep falling for the same lies. Thanks be to God for Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). Chase helps us see how all that treasure is ours in Christ. He helps us see how all of scripture can not only make us wise for salvation but to live well with God.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review Kingdom through Covenant

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Cover image of "Kingdom through Covenant" by Peter J. Gentry and Stephen J. Wellum

Kingdom through Covenant, Peter J. Gentry and Stephen J. Wellum. Crossway (ISBN: 9781433553073) 2012, 2018. (My review is of the first edition, the link to the 2nd edition with revised and updated content.)

Summary: A biblical-theological exploration of covenants, how they are related and unfold the reality of God’s kingdom.

The authors of this work contend that the idea of “covenant” is central to the narrative arc of scripture. On this, many Christians are agreed. Where believers differ is in their understanding is in how the covenants unfold and relate to one another. Roughly speaking, there are two major camps: the dispensationalists and the covenant theologians. Their differences are reflected in different conclusions about things like the land promises to Israel and whether baptism under the New Covenant is the counterpart of circumcision, including infants in the covenant, or for professing believers only.

Wellum and Gentry propose is a via media, what might be termed new covenant theology or progressive covenantalism. They argue for the unity of God’s plan and yet that God has progressively unfolded his plan through the covenants. The main idea is the unfolding of his cosmic kingdom rule through each of the covenants. These culminate and find their ultimate fulfillment in Christ.

The book consists in three parts. The first is Prolegomena, outlining the importance of the discussion, the two classic positions and key hermeneutical issues in putting together the covenants. This is followed by a lengthy section of exposition of each of the biblical covenants: Creation, Noah, Abraham, Mosaic, Davidic, and New Covenant. Finally, Part Three focuses on theological interpretation, summarizing the biblical theology of Part Two and a few of its theological implications. An appendix provides a lexical analysis of berit,

One of the striking aspects of the expositions of the covenants is the use of key texts from the major Old Testament prophets to frame their understanding of the New Covenant. They show how prior covenants, and particularly the covenants with Adam and Abraham lay the basis for the New Covenant. Yet they argue that as a fulfillment of the prior covenants, the New Covenant does supersede the previous covenants. But what then of the land promises to Israel? These are fulfilled in the new covenant but “the land” is extended to encompass all creation, all the nations. However, when it comes to baptism, the promises of a new heart signify that the church consists of those born again in Christ. Hence baptism is for believers.

Therefore, the via media proposal has elements each of the “camps” will applaud and each will oppose. However, what is important is that these two scholars bring a careful study of the covenants worth considering by all concerned. What I appreciate is the theological coherence of what they propose. They neither oppose prior covenants to subsequent ones. Nor to they create a disjunction between Israel and the church. Finally, what they propose truly exalts Christ.

Finally, thanks for visiting Bob on Books.  I appreciate that you spent time here. Feel to “look around” – see the tabs at the top of the website, and the right hand column. And use the buttons below to share this post. Blessings! [Adapted from Enough Light, a blog I follow.]

Review: Conceived by the Holy Spirit

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Cover image of "Conceived by the Holy Spirit" by Rhyne R. Putman

Conceived by the Holy Spirit, Rhyne R. Putnam. B&H Academic (ISBN: 9781087766317) 2024.

Summary: A study of the nativity narratives offering a defense of the virgin birth and considering its significance.

“Conceived by the Holy Spirit.” Some of us speak this phrase every week, or even every day. It is part of the Apostles Creed, one of the early creeds of the church. It is a confession to the supernatural conception of Jesus in the womb of Mary apart from sexual relations with a man. There has always been skepticism surrounding this idea. Babies just don’t happen that way. Yet Christians regularly confess that it did happen this way on one occasion.

Rhyne R. Putnam has given a wonderful gift to pastors preaching the nativity passages and to all of us who wonder about these things. This book explores the nativity passages in Matthew and Luke, defending the doctrine of the virgin birth, conceived by the Holy Spirit and considers the importance and significance of this doctrine. In the book, he takes small portions of the narratives and draws out the significance of the textual material.

He begins with Luke’s introduction and notes the Marian perspective of the early narratives evident in the following:

  • Only Mary would know whether she had never been sexually involved with a man.
  • Only Mary would have knowledge of a private visitation from Gabriel.
  • If Mary spent three months with her cousin Elizabeth, she would have been very familiar with the circumstances surrounding John’s birth.
  • Although Mary was not present with the shepherds when the angels visited them, Luke explicitly tells us that the shepherds “reported the message they were told about this child” to Mary and Joseph (Luke 2:17).
  • She was present when Simeon and Anna blessed the child in the temple.
  • Like any other parent, Mary would remember the time when her son went missing in a large city (p. 22)).

While these don’t “prove” the virgin birth, the likelihood that Luke’s account was based on the witness of the one in the best position to know about these things is not to be lightly disregarded. Along the way, Putnam also offers sidebar discussions of objections posed such as the origins of the virgin birth in pagan theology. He shows how the miraculous conceptions in the Old Testament (and that of Elizabeth) anticipate this event.

Not only does he defend the virgin birth, he unpacks the theological significance of this event. God keeps his covenant promises. We listen to Mary’s glorious Magnificat and realize we are even more blessed. The accounts reveal the babe as Savior, King, God with us, God’s Anointed One. He was born under the law, and from his circumcision and dedication onward, met all its requirements for all of us who don’t. And he is the King manifested to the nations in the visit of the Magi. For example, Putnam writes:

“In the case of the magi, something wonderful and unusual was happening. These men of a higher station–potentially emissaries from an eastern king–were lying prostrate in a humble Jewish home before a small child, revering him as a king unlike any other. More remarkable still, God had called these pagan men from a faraway land to worship at the feet of his Son. What Matthew depicts in this humble, earthly scene mimics the future heavenly scene where ‘a vast multitude from every nation, tribe, people, and language, which no one could number’ stand around the throne and sing praises to God and to the Lamb (Rev 7:9) (p.181).

Putnam’s writing is at once theologically and devotionally rich. This extends to the second part of the work which considers “The Virgin-Born King in Christian Theology and Practice.” Putnam discusses briefly and concisely the Christological debates of the early church. In concluding, he argues that they “saved Christmas.” Then he discusses how Jesus is both God and Man in One Person, and how it is fitting to call Mary theotokos (the God bearer). Appendices offer a harmonization of the accounts and an irenic discussion of the author’s differences with Marian dogma in the Catholic Church.

I especially liked the chapter on the “fittingness” of the virgin birth. Firstly, it is a sign we are saved by God’s grace alone. Secondly, it demonstrates that divine revelation is solely God’s initiative. Thirdly, it is a sign of Jesus uniqueness as the natural, only begotten Son of God. Fourthly, it is a sign of Christ’s supremacy. Finally, it is a fitting sign of Christ’s pre-existence. Rich stuff!

I wish I could have read this during Advent! As I’ve noted, Putnam does more then defend and expound the virgin birth. He leads us into the blessedness of these truths. Thus, our response becomes “O Come Let Us Adore Him!” I’d encourage you to pick up a copy to have it on hand for Advent reading next year. And pastors, get a copy to enrich your thought and preparation for next Advent and Christmastide. Apologists will benefit from the defense of the virgin birth. I’m glad to add this to my library!

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: The Royal Priest

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Cover image of "The Royal Priest" by Matthew Emadi

The Royal Priest: Psalm 110 in Biblical Theology (New Studies in Biblical Theology), Matthew Emadi. Apollos/IVP Academic (9781514007396) 2022 (Apollos [UK] website).

Summary: A study of the theme of the priest king of Psalm 110, tracing this idea from Genesis through the New Testament.

Do you know the most quoted Old Testament verse in the New Testament? It is Psalm 110:1:

“The Lord says to my lord: ‘Sit at my right hand until I make your enemies a footstool for your feet.’ ” (NIV)

In this Psalm, David describes a figure who is at once a royal king and a priest. He likens him to the “order of Melchizedek.” In Genesis 14, Melchizedek, the King of Salem who is also a priest of “God Most High,” meets Abraham after the rescue of Lot and the people of Sodom. This king-priest brings bread and wine and blesses Abraham, who in turn offers a tenth of the battle spoils to Melchizedek. Despite seeming an important figure, Melchizedek is not mentioned again except for Psalm 110:4 and several times in the book of Hebrews.

The union of a priest and king in one person seems an anomaly, particularly in light of the Aaronic priesthood. Matthew Emadi traces the theme of the royal priest throughout the scripture, with Psalm 110 as a lens. Throughout, he traces how the royal priest figure serves as a mediator of God’s covenantal relationship with his people.

He begins with Adam, God’s vicegerent on earth and priest of his royal temple in Eden. Emadi then shows how the figure of priest king is developed in Noah, Abraham and Melchizedek. He explains how Israel is a “royal priesthood” and “holy nation,” represented in the Aaronic priesthood.

Then Emadi focuses on Psalm 110. As David grapples with the implications of God’s promises, he turns back to Genesis 14. Only a greater son who is a royal priest like Melchizedek can bless the nations. Only such a figure can fulfill this promise to Abraham. Emadi unpacks all this in a chapter exegeting Psalm 110.

Before turning to the New Testament references to Psalm 110, he considers how Psalm 110 influenced intertestamental writing. On one hand, the Psalm is never quoted. But he shows a number of passages in which messianic hopes reflect kingly and priestly elements. 11QMelchizedek is most significant in its description of a king-priest, Melchizedek “who rules the nations, conquers satanic forces of evil and provides atonement for the sins of his people.”

Turning to the New Testament, Emadi first considers the two references to Psalm 110 in Mark. The first (12:36) is in the temple, the second (14:62) at the trial of Jesus, both self-referential. Emadi outlines Jesus’ priestly ministry in Mark while proclaiming the kingdom. These elements converge on the cross as he “ushers in the kingdom through his covenant sacrifice.”

Finally, Hebrews reveals Jesus as the superior royal priest after the order of Melchizedek. He mediates a superior covenant through a superior sacrifice. And he rules at the right hand of the Majesty on high.

Emadi concludes this study by outlining the eschatological, ecclesiological, and apologetic implications of this biblical theme. He questions the idea of a thousand year earthly reign of Jesus in the millennium as a step backwards from his heavenly royal session. He explores how the church mediates the royal priestly authority of Jesus in the world through gospel proclamation and the ordinances of baptism and the Lord’s table. Finally, he shows the apologetic relevance of Christ’s royal priesthood in the Latter Day Saints context in which he works in Utah, where priesthood and temple are important elements.

Matthew Emadi offers a rich study of an important biblical theme. He starts with the puzzle of how one person could unite the roles of king and priest. Then he discusses how this is God’s intent throughout scripture. Royal priesthood is evident in the mediating of every covenant. It culminates in Jesus, the royal priest, a superior fulfilment of all that was anticipated from Adam to David. In so doing, he demonstrates once again how it is one great story that unfolds in the many stories of scripture.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: The Divine Christology of the Apostle Paul

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Cover image of "The Divine Christology of the Apostle Paul" by Chris Bruno, John J.R. Lee, and Thomas R. Schreiner

The Divine Christology of the Apostle Paul, Chris Bruno, John J. R. Lee, and Thomas R. Schreiner. IVP Academic (ISBN: 9781514001141) 2024.

Summary: On recent scholarship considering how Paul reconciled monotheism and the divinity of Jesus.

Why did Paul write of Jesus in terms reserved for God? How could a strict monotheistic Jew like Paul call Jesus “Lord” and worship him along with God the Father? While we may take this for granted, for devout Jews, Paul’s language is startling. From where did he get this idea?

Since the early 1900’s, Wilhelm Bousset’s ideas dominated the discussions of these questions. He “argued that early Christian devotion to Jesus originated from a Hellenistic setting where pagan religious influences such as Hellenistic mystery religions were more readily available to and accepted by Jesus-followers” (p.7). Rudolph Bultmann, one of the most prominent New Testament scholars of the twentieth century, promoted Bousset’s contention. The authors of this work engage the work of more recent scholars who argue for the early and Jewish origins of the high Christology of Paul and other early Christians.

Part One: Recent Proposals for Pauline Divine Christology

In part 1, the authors consider the proposals of Richard Bauckham, Larry Hurtado, Chris Tilling, and N. T. Wright. Bauckham proposes a divine identity paradigm. He notes how Paul and other NT writers include Jesus in God’s unique identity as sole creator, sovereign, and worthy of worship, as revealed in the Old Testament. Hurtado focuses in on the corporate worship paradigm. He observes that corporate worship and public devotion is offered to Jesus along with God the Father as clear evidence of Jesus divine status in the eyes of Paul.

Tilling argues for a Christ-relation paradigm. He points to the parallels of language for the relationship of YHWH and Israel in the Old Testament with that used of the relationship of Christ and believers. Finally, Wright sees a YHWH’s return paradigm. Citing the OT promises that YHWH will return to Zion, he argues that Christ’s fulfillment of these promises is Paul’s basis for a high Christology.

After outlining each of the proposals and commending their contribution, the authors note a few problems. One is that the proposals, focused as they are, fail to integrate all the evidence. Relatedly, they also fail to integrate Christology within Paul’s larger theological concerns. Finally, the authors believe these proposals fail to consider Paul’s presuppositions about scripture as divine revelation. This last criticism does not seem warranted, knowing something of the writing of these scholars.

Part Two: Exegetical Analysis for Pauline Divine Christology

The second part of the work offers an exegetical attempt by the authors to formulate Paul’s divine Christology. They treat the relevant Pauline passages under three headings: 1) Jesus, the One Lord of Israel, 2) Jesus, the Incarnate God Who Humbled Himself as Man, and 3) Jesus, the Ruler and Sovereign of Creation and New Creation. They weigh relevant OT and Second Temple influences and engage the work of the previously discussed scholars. A final chapter considers biblical texts that have been used to argue against a high Christology, namely I Corinthians 15:24-28 and Romans 1:3-4.

Afterword and Appendices

The main part of this work reflects the efforts of Chris Bruno and John Lee to summarize and engage recent work demonstrating the early and Jewish roots of Paul’s divine Christology. But the after matter has treasures of its own. First is an afterword by Thomas R. Schreiner develops further the ideas of Jesus’s Lordship, including the scholarship of David Capes, the prayers to Jesus found in Paul, other places where God and Christ are spoken of in parallel, and the trinitarian dimensions to be found in Paul. This last is an important corrective in a work that might be critiqued for a binatarian emphasis!

Appendix I then deals with David Capes and seven other scholars who have also contributed to discussions related to divine Christology in Paul. Appendix II offers a tabular review of the content of the book. Finally, Appendix III is a helpful introduction on Second Temple Jewish writings with a bibliography of additional resources.

Concluding Comments

One of the popular criticisms of Christianity is the idea that “Jesus became God” and that this was a late development that would have been unacceptable for monotheistic Jews. While not a direct response to this critique, this book undercuts that contention. The authors show a recent, significant scholarly consensus for the early and Jewish roots of divine Christology in Paul. In addition, this work offers a helpful survey of that scholarship for those who wish to pursue these questions further. And Bruno and Lee offer their own constructive exegetical Pauline Christology to further the discussion.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Visit Pauline Studies Reviews at Bob on Books for other reviews in the area of Pauline studies.

Review: The Return of the Kingdom

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Cover image of The Return of the Kingdom" by Stephen G. Dempster

The Return of the Kingdom (Essential Studies in Biblical Theology) , Stephen G. Dempster. IVP Academic (ISBN: 9780830842919) 2024.

Summary: Traces the themes of kingship and kingdom throughout Scripture from creation to new creation.

How would you summarize the storyline of the Bible in a phrase. Stephen G. Dempster proposes the succinct phrase, “the return of the kingdom” will serve well. He argues that the Bible presents a vision of the creation as a temple over which God is king and human beings his vicegerents and a kingdom of priests. That kingdom was disrupted when human beings rebelled against God’s calling. Hence, the rest of the story is how God works to restore that kingdom and humanity to their rightful place.

In this book, Dempster traces the theme of the return of the kingdom through the whole of scripture, as part of a series covering essential theological themes in scripture. Thus, he begins with a chapter setting out the big picture. He does so by looking at how Genesis 1-3, the creation, and Revelation 21-22, new creation, bookend the story of scripture. Specifically, he frames a story of creation, fall, and a greater restoration.

In subsequent chapters, Dempster traces this theme from creation, through a thoughtful exploration of the fall narrative and the spread of sin, resulting in the flood. Dempster moves from patriarchal narratives through the exodus and the establishing of a nation over which God is king. From here, he follows the Hebrew scripture order, showing kingdom growth and decline in the former prophets and the once and future kingdom in the latter prophets. Under the Writings, the Psalms and Wisdom literature teach us kingdom prayer, life, and hope. The Daniel through Chronicles portray the posture of an exiled people awaiting the kingdom.

Turning to the New Testament, Dempster covers this corpus in four chapters, one on Matthew, one on the remaining gospels, one on Acts and all the letters, and one on Revelation. I found the allocation of his attention puzzling. For example, Acts, the Pauline and Catholic epistles are discussed in eleven pages, half of which is devoted to Acts. Likewise, the chapter on Matthew is nearly twice as long as the chapter on Mark, Luke, and John! While his summaries were on the money, this felt like he had to truncate his material to meet page limits. And his material on Revelation, one of the bookends, also included what seemed to be a conclusion of how then do we await a delayed kingdom, all in ten pages.

That said, he helpfully sketches the coming of the king and the particular aspects each gospel writer develops. He traces the kingdom expansion from Israel to the ends of the earth. and the glory of the new Jerusalem and the trees (plural) of life for the healing of the nations.

Overall, this is a valuable work, tracing the theme of God’s rule through scripture. Particularly, showing how the Old Testament develops this theme is valuable. This is so because, for many, the Old Testament is undiscovered territory. I could see this book encouraging people to read the Old Testament. And attending to the reality of God’s reign is great encouragement in our troubled times!

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Righteousness: Volume 1: History of Interpretation

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Cover image of "Righteousness: Volume 1: History of Interpretation" by Jeffrey J. Niehaus

Righteousness: Volume 1: History of Interpretation, Jeffrey J. Niehaus. Pickwick Publications (ISBN: 9781666738018), 2023.

Summary: The first of three volumes, beginning with a history of defining biblical righteousness, considering the leading interpreters in the light of the author’s own definition.

Definition and Approach

If I asked you to define what the Bible means in talking about “righteousness,” how would you answer? I guess there would be a number of different answers. And this is what Jeffrey J. Niehaus found as he studied biblical scholars who have written on this word. Niehaus undertakes, in three volumes, to study this crucial concept, running through both Testaments. The author proposes a definition against which he will consider the relevant biblical and extra-biblical material. Very simply, his definition is “that righteousness is conformity to God’s Being and doing.” He also makes an important distinction, observed throughout the work that the masculine form of the Hebrew denotes the idea itself; the feminine, the idea in action.

Niehaus defends this working definition as rooted in the lexical definition of the words used as “conformity to a standard/norm.” He proposes a deductive approach, not of reading into passages the definition but determining if the definition validly applies to usage in scripture. Niehaus defends this against the seemingly more open approach of induction by observing that every interpreter using the inductive approach arrives at different conclusions. He believes his approach actually better guards against the subjectivity of the interpreter.

The plan of Niehaus project is to first survey the leading interpreters and evaluate their ideas in light of his own proposed definition. Then, in volumes two and three, he will consider righteousness in the Old and New Testaments respectively. He will thus test how well his definition explains and holds up against this material. But first, he considers the interpreters who have already tackled the subject.

The Interpreters

The first three chapters consider the pioneering scholarship of three men, beginning with Ludwig Diestel. Diestel argued that righteousness consists of that which conforms to or proceeds from God’s purpose. Albrecht Ritschl, strongly influenced by Diestel, considers the divine purpose, which is righteousness, has to do with God’s saving grace. Hermann Cremer differed in advancing the idea that righteousness has to do with the relationship of God with humans, a relationship that entails salvation. With each, Niehaus reviews the biblical evidence for each of the views, the strengths and weaknesses of the arguments on their own merit and in light of his proposal.

Chapters 4 and 5 consider German and Anglo-American scholars in the “righteousness as covenant faithfulness school.” In addition to discussing the three German scholars already considered, he briefly sketches the views of Gerhard Von Rad and Walter Eichrodt as touching on righteousness in light of God’s covenants. Then he turns to Anglo-American scholars, briefly reviewing the work of J.I. Packer, Elizabeth Achtemeier, James D.G. Dunn and N.T. Wright. who is discussed at greater length, particularly his ideas of forensics, the covenant lawsuit. He notes the differences between Wright and John Piper, highlighting Piper’s understanding of righteousness as God’s zeal for his glory.

Chapters 6 and 7 turn to two more individual interpreters. First, Niehaus considers H.H. Schmid and his idea of righteousness as conformity to the created order. Second, he turns to C.L. Irons and iustitia distributiva, or distributive justice, an idea of fairness or equal justice for all, which has an advantage of both biblical and pagan philosophical support. Niehaus would not disagree but roots his thinking in the underlying idea of conformity to God’s Being and doing.

Evaluation

Essentially, this volume is prolegomena and literature survey. Niehaus clearly sets out his thesis and method and warrants for these. Following this, he situates his thesis in the scholarly discussion, offering an appreciative discussion while noting places where his thesis differs. Perhaps most notable is his disagreement with the covenant faithfulness school, which dominates contemporary discussion. In addition to the literature of modern scholarship, he offers an appendix surveying the idea of righteousness from antiquity through the Reformation, In all of this, he evidences scholarship both thorough and catholic. Of course, we await the demonstration of his thesis in volumes two and three (published). But he has laid good foundations.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Demystifying Evil

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Demystifying Evil, Ingrid Faro (Foreword by Heather Davediuk Gingrich). Downers Grove: InterVarsity Press, 2023.

Summary: A biblical study of the evil and God’s work in the world illustrated by the author’s own wrestling with evil.

Ingrid Faro tells us at the outset: “The purpose of this book is to demystify evil by taking it out of its dark corners, finding out where it comes from, asking why, and exploring how it operates to disrupt and disable our lives.” Faro does this both through extensive discussion of relevant scripture, but also through personal narratives in each chapter related to the chapter material.

Perhaps the most striking thing about the book is how bluntly, and at points, terrifyingly honest she is in these narratives, justifying the trigger warnings at the beginning of this book. The most memorable example is her description of the evil spirit that inhabited her late husband from his time in Vietnam. “Sergeant Rock” offered him protection as he learned to be a trained assassin, sometimes participating in horrific realities. After his conversion, he recognized Sergeant Rock as a demon, and gained a measure of freedom although the demon sought, and sometimes gained control telling Ingrid Faro, “You’re not welcome here! Get out!” to which she replied, “No! You’re not welcome here! You get out now!” and it did.

The book is organized in five parts. The first, on “wrestling with evil” distinguishes evil, suffering, and pain and discusses the ambiguity of evil–the different things evil can mean to different people. She then focuses on a biblical definition of evil as “the corruption of good, with an emphasis on God’s creational goodness.” Part two begins with natural causes, noting the action-consequence character of reality–“You reap what you sow” This last idea has in it the concept of seed–so much in life emerges from seed–plants, animals, and humans. But also words that produce actions and bear consequences, for good in God’s creation, and ill, when evil enters in at the fall. She turns to nature, whose processes may be both good and evil in their impact on humans but may also be shaped for good and harm by human beings.

Part three considers human causes of evil. Faro begins with human need and desire, made for good by God but capable of working for ill to us and others when inordinately pursued. Then she focuses on self-sufficiency as the root of both our pride and insecurity. She addresses our human responsibility and authority as beings in God’s image. Our call is to reflect God’s character and guard his garden, his temple. When asked why God allows so much evil, her reply is, why do humans in God’s image allow so much evil? She then looks at our role to restore the world under the redemptive work of God in Christ.

Part four challenges the illusions people have about the personal spiritual forces for good and evil in the world–Satan, demons, angels, and other spiritual beings. Another reality little considered is what she calls the divine council and the rules of engagement and the cosmic involvement in human systems. Perhaps Neil Gaiman in American Gods wasn’t entirely out to lunch!

Finally, Part five develops God’s response to evil. Faro begins with the power of mercy and grace and how this triumphs over evil and its judgment ultimately in the cross. She builds on this to explore forgiveness, including sharing a tremendous forgiveness story. Finally, Faro discusses the idea of the beauty that comes from ashes when the followers of Jesus follow the one who absorbed the consequences of the evil we have done and the evil done to us, freeing us to live as his royal family, one that repays evil with good and so heals the fabric of the world.

For all the sobering material and stories about evil, Faro shows us the power of God that overcomes through grace and mercy and the agency we have as God’s redeemed creatures, in resisting evil and evil forces as we guard God’s garden. We are not hapless victims. Even aside from her stories, this is no mere intellectual treatise on evil but actually a field manual for spiritual warfare. Faro shows us how to live both as those liberated from evil and empowered to resist it with gospel authority. What our enemy would shroud in darkness is brought to light. What our enemy would obscure of the works of God are uncovered. This is a book that will teach us to “fear no evil.”

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.