Biblical theology

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.

Review: The Bible is not Enough

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The Bible is not Enough, Scot McKnight. Minneapolis: Fortress Press, 2023.

Summary: In reaction to the embrace by American Christians of “humane” approaches to war and Christian nationalism, calls for an imaginative and improvisational approach to living out the Bible’s vision of a peaceful world.

This book reflects a response of Scot McKnight both to the rise of an aggressive Christian nationalism and an embrace of “humane” approaches to war through high tech precision weaponry. His concern is the embrace by American Christians, of ideas approving war both upon culture and our enemies abroad, justified by saving America for God. But where does the idea of the Bible not being enough come in? He argues that if instead we are to be people following the Prince of Peace, we need a new beginning that our political founding documents can’t offer. He writes:

“The Bible offers some raw materials of a new beginning. But the Bible itself has been become [sic] another tool of the ‘humane.’ The audaciousness of the Bible has been tamed–tamed and then co-opted. All too often the Bible is weighed against itself, allowing extreme to mitigate extreme, sometimes even pushing the other end off the stage. But that is not how the Bible worked or works. The Bible did so because the times called for it. The Bible imagines a peaceful world and then insists upon improvisation to realize that peace” (pp. 5-6).

McKnight then proceeds to assert that peace is fundamental to the Christian’s calling. God has made peace with us through Christ and made peace possible between opposing peoples through Christ, breaking down every human division. Peace shapes the vision of Christians for their lives in the world, calling forth imagination of new possibilities where peace has been absent. Peace calls us to improvise beyond the text of scripture to realize that vision in present day society. The remaining four chapters unpack McKnight’s thoughts of the shape of this imaginative improvisation on the Bible.

First of all, he invites us to a prophetic Imagination. He elaborates the peaceful vision the prophets proclaimed describing the coming of God’s kingdom rule, longed for by Israel in exile, and later under Rome. The coming of Jesus represented a turning point where an imagined future becomes kingdom imagination. In Jesus, kingdom has come. But what kind of kingdom? It is one that precludes war in a call of discipleship lived for others, manifested in the righteousness of the Sermon on the Mount, wholehearted love for God, neighbors, and even enemies, and the cruciform life, a denial of self and sacrificiality for others.

The kingdom imagination is an improvisational imagination. McKnight notes how the law of scripture shows marks of improvisation from wilderness to settlement and kingship to the ministry of Jesus and the life of the church. He addresses divorce law, for example and the laxity that often affected women adversely, the high standard uttered by Jesus, with the Matthean addition and Paul’s further exception. Thus African-American Christians improvised in envisioning their own liberation and so we might improvise in the pursuit of peace, presumably even against structures and ideas rooted in some formulation of biblical law (for example, the use of “just” or “humane” means in war). Finally, this improvisation arises from a peaceful imagination. It is an imagination that refuses to kill either Christian or non-Christian for the sake of the state, that takes up only the sword of enemy love, that imitates Christ in the way of peacemaking as a person of peace in every sphere.

There is much that is compelling in what McKnight writes. The central idea of Jesus as the king of peace and what it means to be a person of peace as one of his followers is a defining character of what it means to call oneself Christian. This is how Christ’s kingdom works and grows. Justifying war or embracing culture war runs against all this. I found myself struggling at two points:

One was, how far are we to be engaged in bringing in the peaceable kingdom? And how much awaits the return of Christ? Sometimes, it seems that McKnight was simply urging us to seek peace and pursue it to whatever extent we can, employing peaceful imagination (and I would argue that this may accomplish far more than we expect). At times, it felt he was suggesting nations act this way. It felt like he was trying to replace Christian nationalism with a Christianized state. Can the ethic of Christians and that of states in a fallen world be the same? If states are ordained to restrain evil by both punishing law-breakers and providing for defense from aggressors, can those who lead and enact these functions abdicate their responsibilities? And must Christians refuse any position, civil or military, where force must be ordered or exercised? I think McKnight would say yes. But this leaves others to do the “dirty work.” I would have liked for McKnight to have addressed these questions.

I also wonder about his improvisational approach to the Bible. How would he differentiate his improvisational approach to the Bible from that of Christian nationalists? I think this language is actually not helpful. The Bible, rightly handled, is enough to persuade me that the call of Christians is a call to peace, to shalom. McKnight makes that point for me by pointing to biblical texts, not by improvisation. Applying those texts in daily life certainly does take a biblically informed imagination but I think the language of improvisation, of the Bible not being enough, is reckless, and might open doors McKnight and I would rather see remain closed.

What McKnight challenges is our love of war and neglect of peace. If we are serious about Jesus, McKnight asks to what is our imagination devoted–to peace or to war, to defeating our enemies or loving them, to making one nation great, or proclaiming the Prince of Peace to the nations? And I would propose that the Bible is enough to answer that question.

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