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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.

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Biblical Theology According to the Apostles (New Studies in Biblical Theology), Chris Bruno, Jared Compton, Kevin McFadden. Downers Grove: IVP Academic, 2020.

Summary: A study of the summaries of Israel’s story in the New Testament and their culmination in the person of Christ.

The co-authors of this work call attention to a form of material not often paid heed to in the New Testament: the summaries of Israel’s story (SIS for short). They focus on seven SIS in the New Testament, and for each consider its context, content, and contribution to biblical theology. The seven are, with brief summaries of their contribution to biblical theology”

Matthew 1:1-17. Matthew’s genealogy of Jesus. The build-up from Matthew to David, then the interruption of Israel’s hope in the exile, brought full circle with the birth of Jesus.

Matthew 21:33-46. The parable of the unfaithful tenants. The story of judgment upon Israel for failing to fulfill its covenant obligations and the culmination of the covenant in the rejected stone who becomes the holy mountain.

Acts 7. Stephens speech. Traces God’s vindication of his rejected servants climaxing in Christ whom the religious leaders had rejected.

Acts 13:16-41. Paul’s sermon in Pisidian Antioch. Traces the unfolding covenant from Abraham to Moses focusing on David and Christ, David’s greater son.

Galatians 3-4. Paul’s three versions of Abraham’s (and Israel’s) story in relation to the law and his offspring, Christ, and those who by faith are also his offspring, heirs by faith and promise, not law.

Romans 9-11. Israel’s identity. Israel by descent and by faith and the salvation of all Israel, on which the authors do not agree as to interpretation.

Hebrews 11. Israel’s heroes of faith. The authors observe the twin themes of social alienation and death and their heavenly hope fulfilled in the resurrection of Jesus.

The authors note a number of threads running through these stories, most notably how they climax in Christ who resolves the tension of the seemingly failed land promises and exile. They highlight Abraham and David, who prefigure Christ, and Moses, more complex both as a figure of faith and the bringer of the Law. All told, the authors show how these summaries of Israel’s story contribute to the larger compositions in which they are embedded, focusing on Christ as covenant fulfillment and the example of persisting faith as an encouragement to an often-suffering church.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher. The opinions I have expressed are my own.