obst 515 book review knowing jesus
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Critical Review of Knowing Jesus Through the Old TestamentTRANSCRIPT
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Liberty Theological Seminary
Book Review:Knowing Jesus Through the Old Testament
A Paper Submitted to Dr. John McLean
In Partial Fulfillment Of the Requirements for the course
Old Testament Orientation IOBST 515
ByDeborah M. Baskin23 November 2013
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Table of Contents
Introduction 3
Summary 3
Critical Interaction 6
Conclusion 8
Bibliography 10
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Introduction
Christopher J. H. Wright was born in Belfast, Northern Ireland. He holds a doctorate in
Old Testament Ethics and currently serves as the international director of the Langham
Partnership International (known in the USA as John Scott Ministries), and is on staff at All
Souls Church in London.1 He is a prolific author having written commentaries on Deuteronomy
and Ezekiel, Old Testament and Ethics for the People of God, Knowing Jesus Through the Old
Testament, and several other books.2 Wright stressed that as one delves deeper into the Old
Testament, “the closer you come to the heart of Jesus.”3 This review will give a succinct
summary of Knowing Jesus Through the Old Testament, followed by critical interaction with a
few of the salient theological perspectives presented in the book, and will conclude with some
personal observations.
Summary
Wright connected Matthew’s account of the genealogy of Christ with Old Testament
scriptures to set the stage for identifying Jesus as a real Jew, a real man, son of David, the end of
the time of preparation, and a new beginning. Wright asserted:
We see Jesus in the particularity of this context in Jewish history, and yet with the universal significance which was attached to that history since the promise to Abraham. We see him as the end and also the beginning. Only with such understanding of the meaning of the story so far, can we proceed to a full appreciation of the Gospel story itself.4
A concise Jewish history beginning with Abraham until the advent of Christ helps to
clarify the relation between Israel and Jesus. One of the major contentions of Wright is that
God’s promise of blessing all people through Abraham was fulfilled in Jesus. This theme of the
1 “Christopher J. H. Wright,” InterVarsity Press, November 22, 2013, accessed November 22, 2013,http://www.ivpress.com/cgi-ivpress/author.pl/author_id=343.2 Ibid.3 Christopher J.H. Wright, Knowing Jesus through the Old Testament (Downers Grove, IL: IVP Academic, 1995), ix.4 Ibid., 8.
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blessing of all people is continued through the entire text and made an impact on Wright’s
theological application, especially in regard to the missionary theology of Paul and the early
church, which was based on Jesus’ identity found in His understanding of the Hebrew
Scriptures.5 Wright spent a great deal of space dealing with how Jesus came to understand his
identity as God’s Son, which manifested itself in obedience to God.6
Another theological theme presented is the idea of promise instead of prediction. “A
prediction is a fairly flat affair. It comes true or it doesn’t… A promise is different. Because it
involves personal relationship and commitment.”7 Building upon the concept of promise, Wright
described in detail the following covenants: 1) the covenant with Noah, 2) the covenant with
Abraham, 3) the Sinai covenant, 4) the covenant with David, and ending with 5) the New
covenant.8 Through the servant songs, Jesus’ understanding of his mission was the same as
Israel’s mission in terms of Abraham’s covenant. He would bring God’s salvation to all nations.9
Wright defined typology as a way of viewing the relationship between the Old Testament
and Jesus. “The images, patterns, and models that the Old Testament provides for understanding
him are called types.”10 Typology is not simply a foreshadowing of things to come. Wright
pointed out that everything in the Old Testament should not be interpreted to have a hidden
significance that could be applied to Jesus.11 There are large portions of the Old Testament that
contain “enormous depths of truth and meaning for us to explore which are not directly related to
Jesus himself.”12
5 Ibid., 135.6 Ibid., 109.7 Ibid., 70.8 Ibid., 81-94.9 Ibid., 95.10 Ibid., 110.11 Ibid., 116.12 Ibid.
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Wright’s contention that promises can be fulfilled in various ways helped to solidify his
belief that not all of Old Testament is to be taken literally. When Jesus came on the scene, the
Jews were hoping for reestablishment of an earthly kingdom. However, this was not the intention
of God because God had a larger population that needed restoration. “The restoration of Israel
had already taken place (in the resurrection) and yet still lay ahead in its fullness.”13 Christ has to
be the Messiah of the Jews if He is the Messiah of the Gentiles for in Him was God’s promise
fulfilled to both the Jews and the Gentiles.14 Just as the Jews needed deliverance from the
spiritual oppression in Egypt, mankind needed the same type of deliverance when Jesus came.15
This is another important truth that Wright established.
Wright concluded the book with a discussion on how Christ formed his values and
priorities by studying the Hebrew Scriptures.16 Through the scriptures, Jesus learned He could
trust God. The trust of God is delivered in messages to his followers and is also shown in his
obedience.17 His teaching on the treatment of the poor alluded to the Wisdom tradition.18 Another
teaching was that persons mattered more than things and this included the letter of the law.19
Christ’s character and His ministry were based upon Old Testament teachings.20
Critical Interaction
One of the theological themes throughout the text that was stressed was that Christ
fulfilled a promise and not a prediction. Wright’s view allows the Old Testament promises to
13 Ibid., 171.14 Ibid., 176.15 Ibid., 29.16 Ibid., 182.17 Ibid., 184.18 Ibid., 199.19 Ibid., 212.20 Ibid., 251.
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have a transformable quality.21 Thielman asserted, “If Wright is correct about this, he provides
some basis for Holwerda’s approach… that the New Testament ‘universalizes’ the prophetic
promises of a geographically restored Israel and a gloriously restored temple.”22 Horton disagrees
with Wright’s replacement theology. He believes that Wright “goes too far in this and would
rather agree with Kaiser, who sees the promises having present and future applications to both
Israel and the Church.”23 Wright, however, does make a strong case about the way in which a
promise can be fulfilled. “But the fulfillment of the promise, with all these varied forms, through
what God actually did in Christ, is at a different level of reality. A different level, but still with
continuity of meaning and function in line with the original promise.”24
Another idea that Wright reiterated in the book is the following; “Above all, this is where
he found the shape of his own identity and the goal of his own mission.”25 Wright correlated the
baptismal declaration found in Matthew 3:17, “This is my Son, whom I love, the one in whom I
delight,” with three Old Testament texts: Psalm 2:7, Isaiah 42:1, and Genesis 22:22 to show how
Jesus would have understood his position as the Son of God.26 “Presumably God the Father knew
that his Son, by age thirty, was so steeped in his Hebrew scriptures that he would not only
recognize the texts but also understand all that they meant for his own self-identity.”27 Long
appears to agree with this line of thought, “He also describes how Jesus’ own sense of values of
21 Frank Thielman, “Jesus and Israel: One Covenant or Two?”, Christianity Today 40, no. 3 (March 4, 1996): 58, accessed November 22, 2013,http://web.ebscohost.com.ezproxy.liberty.edu:2048/ehost/detail?sid=5beed84c-ed31-4262-b6bd-f9cea2f585be%40sessionmgr115&vid=2&hid=128&bdata=JnNpdGU9ZWhvc3QtbGl2ZSZzY29wZT1zaXRl#db=rfh&AN=ATLA0000313188.22 Ibid.
23 Stanley M. Horton, “Knowing Jesus through the Old Testament.”, Journal Of The Evangelical Theological Society 40, no. 2 (June 1, 1997): 287, accessed November 22, 2013, http://search.ebscohost.com.ezproxy.liberty.edu:2048/login.aspx?direct=true&db=rfh&AN=ATLA0000340387&site=ehost-live&scope=site.24 Wright, 75.25 Ibid., ix.26 Ibid., 104-107.27 Ibid., 106.
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his mission were deeply rooted in his close study of his Bible, the Old Testament. To read this
book is to be led on a most wonderful and worthwhile journey by a guide adept at discovering
the best vantage points…”28
This could be viewed from a different theological perspective. As one reads the baptismal
accounts in Matthew, Mark, and Luke, it becomes evident that a crowd was present when Jesus
approached John. “When all the people were being baptized, Jesus was baptized, too.”29 It could
be surmised from the New Testament that Jesus already knew both His identity and mission. At
the young age of twelve Jesus astounded the teachers in the temple courts with his astute
understanding of the scriptures. When his mother asked him why He had not traveled with the
company, Jesus replied in Luke 2:49, “Why were you searching for me? Didn’t you know that I
had to be in my Father’s house?” God did not have to presume that Jesus knew enough of the
scriptures by the time He was thirty to be able to assess his position as the Son of God. The Luke
2 passage would seem to suggest that He knew his position as a lad.
The question that should be asked was who needed affirmation that this was the Son of
God? Evidently the people needed to realize that this man, Jesus, was the one that John had been
preparing them to receive. Christ was cognizant of this fact and did not need to be assured of his
position. Yet, the people had no assurance. In describing the Jews, Christ’s feelings were
revealed in Matthew 9:36, “When he saw the crowds, he had compassion on them, because they
were harassed and helpless, like sheep without a shepherd.” This verse clarifies the mindset and
the plight of the crowds following Christ. Therefore, the Matthew 3:17 passage was not for Jesus
to figure out his identity, but was a declaration of his identity to the crowd. Perhaps, God was
28 V. Philips Long, “Book Notices: Knowing Jesus through the Old Testament, by Christopher J.h. Wright”, Presbyterion 19, no. 1 (March 1, 1993): 61-62, accessed November 22, 2013, http://search.ebscohost.com.ezproxy.liberty.edu:2048/login.aspx?direct=true&db=rfh&AN=ATLA0000644460&site=ehost-live&scope=site.29 Unless otherwise noted, scriptures will be taken from the NIV of the Bible.
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presuming an adequate amount of the crowd would be familiar enough with the Hebrew
Scriptures to understand that Jesus was, in fact, his Son.
Another area of concern with Wright’s thought process is that it seems to deny or bring to
question the deity of Jesus. John 1:14 asserted, “The Word became flesh and made his dwelling
among us. We have seen his glory, the glory of the One and Only, who came from the Father,
full of grace and truth.” If Christ is the Word, it was not necessary for Him to realize his identity
and mission through the Old Testament scriptures. He was intimately acquainted with them. The
audible declaration was not to allow Jesus to begin to realize that He was God. He knew His
position in that He was with God at the beginning of creation. Nowhere in the scripture is there
an indication that Jesus developed amnesia when He was born. One should presume that Jesus
knew that He was God. In John 10:30, Christ asserted, “I and the Father are one.”
Conclusion
Wright’s book did an excellent job in connecting the Old Testament scriptures to the
person of Christ. He viewpoint of the need for Christ to realize the connections could be negated
through an analysis of other New Testament passages. Yes, these were the words and songs that
Christ said and sang, but He was the author of them from the beginning of time. If Wright had
used footnotes to show where he was getting some of these ideas, it might have convinced me
more of their validity. The book was enjoyable to read and challenged me to assess my
understanding of the need to connect Christ with the Old Testament canon. Wright’s
understanding of promise was enlightening and helped me to clarify some of my thoughts on
exactly who God’s chosen people are and their position in today’s world. Wright’s book was a
thoughtful and large undertaking and I would recommend it to any serious student of the Bible.
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Bibliography
“Christopher J. H. Wright.” InterVarsity Press. November 22, 2013. Accessed November 22, 2013.http://www.ivpress.com/cgi-ivpress/author.pl/author_id=343.
Horton, Stanley M. “Knowing Jesus through the Old Testament.” Journal Of The Evangelical Theological Society 40, no. 2 (June 1, 1997): 287. Accessed November 22, 2013.http://search.ebscohost.com.ezproxy.liberty.edu:2048/login.aspx?direct=true&db=rfh&AN=ATLA0000340387&site=ehost-live&scope=site.
Long, V. Philips “Book Notices: Knowing Jesus through the Old Testament, by Christopher J.h. Wright.”Presbyterion 19, no. 1 (March 1, 1993): 61-62. Accessed November 22,
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2013.http://search.ebscohost.com.ezproxy.liberty.edu:2048/login.aspx?direct=true&db=rfh&AN=ATLA0000644460&site=ehost-live&scope=site.
Thielman, Frank. “Jesus and Israel: One Covenant or Two?” Christianity Today 40, no. 3 (March 4, 1996): 58. Accessed November 22, 2013.http://web.ebscohost.com.ezproxy.liberty.edu:2048/ehost/detail?sid=5beed84c-ed31-4262-b6bd-f9cea2f585be%40sessionmgr115&vid=2&hid=128&bdata=JnNpdGU9ZWhvc3QtbGl2ZSZzY29wZT1zaXRl#db=rfh&AN=ATLA0000313188.
Wright, Christopher J.H. Knowing Jesus through the Old Testament. Downers Grove, IL: IVP Academic, 1995.
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