Essential Studies in Biblical Theology

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: 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: The Beginning and End of All Things

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The Beginning and End of All Things (Essential Studies in Biblical Theology), Edward W. Klink III. Downers Grove: IVP Academic, 2023.

Summary: Proposes that creation is not confined to beginnings but unfolds throughout the biblical story, concluding in the new creation.

Edward W. Klink III contends that the church has a truncated doctrine of creation, focused only on the beginning of all things. We focus on the scientific controversies around beginnings. We see it as subordinate to redemption and we are often focused more on the end of all things. Klink argues that the doctrine of creation ties all of this together and runs through the narrative of scripture. He sees the work of Jesus both revealing and fulfilling the purpose of creation and the new creation being the end for which all things were created.

He begins with Genesis 1 and 2 and the covenantal relationship God establishes with his people as prophets, priests, in a creation that is the temple of God. Genesis 3 tells the story of creation under the curse of sin, while revealing God’s ongoing commitment to creation, eventuating in redemption. Genesis 11 is the focus of the next step in this unfolding story, that of creation’s confusion at Babel as the ultimate expression of the anti-God city of man.

In Abraham God renews and reinstates his vision for humanity, the promise of a new country. Israel embodies the new Adamic humanity; prophets, priests, and kings with God in their midst. Yet, their failure opens the way for God to fully reveal creation’s purpose in Christ as prophet, priest and king. He is not only these things, but also the temple. Klink asserts that Jesus was never plan B (or C) but the one toward whom creation’s purpose pointed. One of the most fascinating parts of his discussion is his reflection on John 18-20 where the agony, death, burial, and resurrection of Jesus are set in a garden with Jesus as the Gardener as he comes to Mary, reversing the story of the first garden. He explores how the cross’s suffering and shame restores what was lost in partaking of the tree, bringing what was intended in creation to fulfillment.

Just as Christ as second Adam fulfills creation’s purpose, so the church fulfills the corporate Adam’s (Israel’s) purpose, becoming, as the body of Christ, a temple unto the Lord. As a people remaining in the world, they fulfill Adam’s embodied life, caring both for human bodies and for the rest of physical creation. All this anticipates the new creation, in which “heaven” comes to earth and all things are re-created under Christ. This in turn leads to the consummation of the sabbath rest of creation and life in God’s garden city.

I greatly appreciated the idea of the continuity of creation throughout the biblical narrative and not opposing creation and salvation. It removes salvation from a purely “spiritual” experience to one that brings redemption into our bodily life, into the care of creation, and into the expectation of the new creation. I do think there is more work to be done in explaining how Jesus is not plan B, particularly, what the work of Christ would have been had there not been a fall. Yet the picture of Christ as the one who fulfills creation’s purpose only enlarges our vision of Christ. Klink opens for us a vision of creation not truncated and subordinated, but integral throughout the biblical story to the purposes of God in Christ.

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

Review: The Hope of Life After Death

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The Hope of Life After Death (Essential Studies in Biblical Theology), M. Jeff Brannon. Downers Grove: IVP Academic, 2022.

Summary: A study of the hope for life after death throughout scripture and the significance of the resurrection for the believer.

M. Jeff Brannon had a professor who observed “that many Christians can articulate the importance of Jesus’ sacrificial death on the cross but have an impoverished understanding of the importance of Jesus’ resurrection from the dead.” That observation eventually led Brannon to study this theme throughout scripture and its relevance to the Christian, one fruit of which is this contribution to the Essential Studies in Biblical Theology series. He argues that this is vital because the assertion “Jesus is risen” is central to the Christian faith, it distinguishes Christianity from other religious and philosophical systems, and is vital to the fearless witness of the Christian disciple.

Our hope of life everlasting is rooted in the reality that we were created for life in relationship with God, the source of life, and we were meant to be God’s vice regents in creation. Sin and death, which followed from our rebellion against, and estrangement from the source of life ought not overshadow this awareness that we were made for life with God and that God begins his redemptive work in the garden with the promise of one who would defeat the serpent. Even in the provision of sacrificed animal skins for clothing reflects the beginning of this redemptive story.

Amid the downward spiral of humanity leading to the flood, Enoch walked with God and was not–relationship with God leads to life the overcomes death. God saves Noah and the creatures of the earth out of the flood. And God calls Abraham to become a blessing to the nations and to become a great nation enjoying life with God in the land, continuing the theme of relationship with God leading to life for a people. In the rest of the Pentateuch and the historical books we see God rescue the people out of the Passover death in Egypt and bring them into life with God at the center, first in the wilderness, and then in the land of promise. The Psalms attest to God’s deliverance from death and include references to hope of life with God beyond the grave (e.g. Psalm 22). The prophets also attest not only to judgment but the hope of restoration to life in the land and to resurrection (Isaiah 26:19; 53:10-11; Ezekiel 37, and Daniel 12:1-3).

We come to the life of Jesus, who restores relationship with God as the temple, as the mediator, as the one who raises the dead, and dies for sin and rises again himself. What was anticipated in shadowy Old Testament references has dawned in full light in Christ. The resurrection vindicates him as God’s anointed savior and king. It vindicates him as the righteous one able to take on the sins of his people. He is the second Adam bringing about new creation and resurrection life, ushering in the new age. The resurrection and ascension accomplish his enthronement as the Lord of this new creation of life.

What then does this mean for us who believe? We have restored relationship with God and enjoy life in his presence. We reign with Christ, enjoying the first fruits of new creation reality. We have been spiritually raised to life. Yet there are also the “not yets” of full vindication and freedom from the presence of sin, life in the immediate presence of God with Christ, ruling in the new heaven and earth to come, and a glorious bodily resurrection.

I write this review during Holy Week. Brannon offers a wonderful rehearsal of the implications of the day that changed everything–Easter Day–the central celebration of Christians. He reminds us that our hope of life after death means we do not grieve as those with no hope, nor do we fear death. This enables fearless witness and the endurance of suffering. When we say and sing “He is risen!” this Sunday, we utter the most momentous words of our faith and attest to a hope running throughout scripture, that God has purposed that we have life in Christ that we may enjoy relationship with him forever. That’s something to sing about!

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

Review: Face to Face with God

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Face to Face with God (Essential Studies in Biblical Theology), T. Desmond Alexander. Downers Grove: IVP Academic, 2022.

Summary: An exploration of the biblical theme of priesthood and mediation and how Christ fulfills these par excellence.

Throughout scripture, we learn that no one can see God face to face and live. Yet the promise of the New Testament is that one day we all will have the veil removed and see God face to face, and live forever in his presence. How can this be?

T. Desmond Alexander explores this in this sixth volume in the Essentials in Biblical Theology, focusing on the theme of priesthood and mediation throughout scripture, culminating with the portrait of Christ in Hebrews as a priest and mediator superior to all those who have gone before.

Alexander begins with a study of the portable sanctuary that Moses is instructed to erect amid the camp and how it is a model of the heavenly sanctuary, down to the perfect cubicle shape of the Holy of Holies, as is the new Jerusalem, descending from heaven as a cube. It is the place where heaven and earth meet, a footstool, as it were, of God’s heavenly throne. It also reproduces in its outer courtyard, holy place and Holy of Holies, the three zones on Mount Sinai, a new idea to me.

Then Alexander goes more deeply into the concept of holiness, the consecration of priests and of Aaron and the related concepts of clean and unclean, with the sanctuary being holy, the Israelite camp clean, and the world and nations beyond unclean. Yet with all of this, Aaron can only come before the Lord once a year, and not daily. But it is God’s intent, even if it is not yet truly face to face, that this be a tent of meeting, where God, mediated through the priests’ sacrifices, meets his people. He also deals with the “tent of meeting” where Moses talked to God “face to face” as it were, with the barrier of the tent between Moses and the cloud. When Moses asks to see God’s glory, he is told that he cannot see God’s face, lest he die. The mediation of human priesthood can only go so far. And even this is only possible by the daily intercession of Aaron and the priests, dramatically portrayed at one point when Aaron, burning incense, interposes himself between the dead and the living when God strikes Israel with a plague.

Daily sacrifices and incense are burned for the sins of the people, beginning at the outside of the camp and going into the holy place of the tent. Then on the Day of Atonement, the priest passes within the Holy of Holies to offer sacrifice for the people. Alexander shows how this pattern is fulfilled once and for all by Christ who is both priest and sacrifice, who in himself is mediator. Yet how can Jesus, born of the tribe of Judah, and not a Levite, and certainly not a descendent of Aaron, do this? Alexander shows how this is the significance of the reference to Jesus as a priest of the order of Melchizedek, the king of Salem. He is the priest-king, David’s greater son of Psalm 110. Hence he mediates a better covenant as head of a kingdom of priests, devoted to the service of God.

The wonder, as Alexander shows, is that all this is possible through the priesthood and mediation of Jesus, by which we are cleansed, sanctified and perfected. It is not that we must serve God but rather that we may. Our hope is one of being able to boldly approach, looking for forgiveness and cleansing, not only to serve but to rest. Alexander traces all this out, step by step from Sinai and the portable sanctuary and priesthood, to the fulfillment in the Son who more effectively mediates for us and intercedes than any priest. Read this to not only understand all the regulations around the sanctuary and priesthood but to grasp their wondrous fulfillment in Jesus and what this has won for us as his people.

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

Review: God Dwells Among Us (Revisited)

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God Dwells Among Us (Essential Studies in Biblical Theology), G. K. Beale and Mitchell Kim. Downers Grove: IVP Academic, 2021 (Originally published in 2014).

Summary:A study of the theme of the temple from God’s garden temple in Eden to the New Jerusalem of Revelation, and the role of the people of God, his living temple, in extending the reach of God’s kingdom.

I discovered in logging this book in Goodreads and setting up this post that I read a different edition of this book in 2016 and posted a review of it previously on this blog. I’ve enjoyed the new Essential Studies in Biblical Theology series and have tried to review works in that series and had not realized that this work had been re-issued as part of this series. But it totally fits the series purpose to address broad themes in “the grand story line of the Bible.” The temple is clearly one of these, and building on the work of G. K. Beale, Beale and Mitchell Kim offer a survey of this theme and its practical implications. The book actually grows out of a preaching series by Kim drawing the arc between the Biblical development of this idea and the life of the church.

Rather than recapitulate the material covered in my previous review, since, as far as I can tell, this is basically the same book with a new cover and as part of a series. I will just touch on a few things that stood out to me in this reading of the work. One is that I’ve often thought of the discontinuity between Eden and the rest of history resulting from the fall. This work underscored the purpose of God to dwell among human beings, first materialized in the garden temple of Eden and intended to expand through the rest of creation. The wonder is that the fall, with its very profound impacts, did not thwart God’s intent to dwell deeply with his creatures, as he calls out Abraham, and works through this family to bless all the families of the earth.

I was also impressed with the work done on the pattern of the temple from the outer courts, the holy place, and the holy of holies and how this plays out in tabernacle, temple, and the church. One grasps the deep offense of Jesus when the outer court is turned into a marketplace when this was the place of approach, and as far as the Gentiles could come to pray. Also striking was the idea that for the church, the outer courts, the place of sacrifice is the place of our witness, our μάρτυρα (marturas) the word from which we get martyr. Through the suffering of the church in faithful witness, the nations come to God. Finally, one of the marvels of the new Jerusalem, the new garden-temple is that the outer courts and holy place are no longer. Holy God is amid his people without separations.

Witness is fueled by worship, our prayers, like incense rising, and God’s word like the bread of presence pointing to the one who is our living Bread. All of this flows out of being able to approach the living God through Christ, our great high priest. All of this occurs, no longer in a physical building, but amid a people, and we who are in Christ, are that people, we are that living temple, and in mission, we see that temple expand to encompass the whole creation and all the nations, fulfilling both the mandates of creation and the great commission. The two are really one.

It strikes me that reflecting on this theme of God’s presence among us is great comfort at a time when the American church, particularly white evangelicalism, has been rocked by scandal and apostasy, and many are deserting her. God’s purpose to dwell among his people and to expand that dwelling was not thwarted by the fall, by Israel’s unfaithfulness and exile, nor by the repeated failings of the church. We have failed but God will not fail. One of the encouragements I gain from this work is to face our failures but not wallow them, but rather to look up to the unfailing God who continues to be present and will not fail to build his world-encompassing temple.

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