Book Review: From Eden to the New Jerusalem by T. Desmond Alexander

SUMMARY

From Eden to the New Jerusalem by T. Desmond Alexander is a broad-brush survey of the entire biblical narrative. Alexander’s contention throughout the book was that the Garden of Eden in Genesis, and the New Jerusalem in Revelation, frame the overarching story which God has planned for his creation. Beginning in the book of Revelation, Alexander told the meta-story of the Bible through the lens of its final fulfillment at the Lord’s return. Alexander answered two questions in this book which are fundamental for all human beings: “Why does the earth exist?” and “What is the reason for human existence?”

CRITICAL ANALYSIS

T. Desmond Alexander’s purpose for writing From Eden to the New Jerusalem was to introduce the discipline of biblical theology by surveying the meta-narrative of the Bible. Although each chapter dealt with a different biblical motif, Alexander was careful to continuously summarize his progress in each section. The first several paragraphs of every chapter gave a synopsis of the big picture: God’s originally intended design for the creation, the problem of man’s sin to God’s program, and the solution God is enacting to establish his purposes on the earth. This teaching tool is helpful for the reader, especially when the author is covering so much material. Alexander’s repetition of the Bible’s overarching scheme helped me to follow his argument through a logical progression.

Another positive aspect of From Eden to the New Jerusalem was Alexander’s highly annotated research. In such a short book, it would be impossible for the author to make a developed case for every point. Alexander used a plethora of footnotes to give backing for his assertions and to show that his investigation concerning the subject at hand was thorough. I appreciated this quality of the book, not only because it made the author’s argument more trustworthy, but also because these references gave me direction for further study. An extensive bibliography at the end of the book contains journal articles and other reference materials which can be used by the beginner student of biblical theology as fuel for research.

The large number of footnotes in the book could, however, limit the readership to more scholarly types of students. These numerous references can be intimidating, as well as distracting. I myself feel the need to read every footnote, and many of them contained lengthy explanations. This detracted from the flow of the presentation. Readers who are looking for a smooth arrangement of ideas would need to skip over the explanatory footnotes since they break one’s stream of thought. The amount of footnotes is both a great help and a possible detriment.

As far as the content of the book is concerned, I only had a few minor disagreements. Alexander, for the most part, remained closely attentive to the text of Scripture, and he derived his theology from the Bible instead of reading a scheme of theology into the text. Several points did appear to me, however, to be unverifiable.

The first of Alexander’s statements with which I disagreed came in chapter three: “When we move to the New Testament, the theocracy of Israel is replaced by the kingdom of God, which is inaugurated through the coming of Jesus” (89). I agree that the kingdom of God is a major theme, if not the major theme, in the Gospel accounts of Jesus. Alexander acknowledged this fact, but gave no further explanation of his “replacement theology.” This statement is like dropping a bombshell on your readers and then running to take cover. I would concur that some kind of replacement theology is present with the inauguration of the New Covenant, whether that be a brand of supersessionism, or just a fresh view of Trinitarian theology. But Alexander left his readers to wonder about the inter-testamental discontinuity to which he was referring. This fact was surprising, especially because this book is about a panoramic view of redemption.

Another statement by Alexander which I questioned in regard to its biblical basis came in chapter five: “The New Testament writers present sanctification not as a process that occurs after justification but as something that coincides with justification” (135). Alexander defines sanctification as “being made holy.” I agree with this definition. Sanctification is the setting apart of an article, individual, or group for the purpose of holiness. To deny, however, that sanctification is explained in the New Testament as a process is to contradict several clear passages of Scripture. Alexander gave support for this view by citing David Peterson’s book Possessed by God: A New Testament Theology of Sanctification and Holiness (Apollos, 1995). Although Peterson may have made a detailed argument in his book, this alone is not sufficient to support Alexander’s categorical denial of progressive sanctification.

Several New Testament verses written by the apostle Paul demonstrate that holiness in the Christian life is a developing process. In 2 Corinthians 7:1, Paul exhorts the church: “Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (emphasis mine). Paul directs this statement to the “beloved,” a title reserved for Christians. These Christians are to “cleanse” themselves, a post-justification activity. Grammatically speaking, the participial phrase “perfecting holiness” is set in apposition to the imperative “cleanse.” This verse demonstrates that holiness can be perfected over a period of time in the life of a Christian, just as cleansing must take place whenever defilement is present. Hence, holiness is sometimes described by Paul as progressive in nature.

More evidence for progressive sanctification is found in 2 Corinthians 3:18: “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory” (emphasis mine). God’s Holy Spirit actually changes a believer in a progressive fashion to be more like Jesus Christ. This transformation is internal, as Paul points out later in the same letter: “Though our outer man is decaying, yet our inner man is being renewed day by day” (2 Cor 4:16, emphasis mine). Although Paul does teach in some places a doctrine of initial sanctification (1 Cor 1:2), he does not limit the believer’s growth in holiness to a onetime event. Alexander’s failure to recognize this fact was a weakness of the book.

Alexander’s explanations of the presence of God were fascinating, especially the fresh manifestation of God’s presence in the ministry of Jesus. “In the Gospels the life-restoring activities of Jesus and the exorcisms of unclean or evil spirits are both associated with the coming of God’s presence to earth,” wrote Alexander (155). This statement gives me new insight into what salvation actually is. Because we are physical as well as spiritual people, God is concerned with a holistic salvation of his image-bearers. Jesus’ acts of healing the sick and raising the dead point forward to the final resurrection from the dead on the last day. The Christian hope is not a ghost-like, disembodied existence in heaven with God for all eternity. We shall have new bodies which are free from the curse of sin and death. As Alexander pointed out, “Jesus’ actions anticipate what will happen when the New Jerusalem is eventually established on earth. Here we have a glimpse of what the coming age will be like” (155).

Alexander’s discussion of ecological transformation was also quite enlightening. Because the ground was cursed on account of Adam’s sin, the earth does not bring forth the abundance of which God originally intended. Alexander begins in the prophets with “various passages that anticipate a time when the natural order will be wonderfully transformed” (158). Vegetation and animal life will be renewed to a state of harmony. Although some Christians disagree on how to apply such truth, I believe these verses teach that proper stewardship of the earth is pleasing to God. If God’s original design for the earth was a garden in which he walked with his people, and God’s final act of redemption will be to free the earth from its corruption to decay, then the logical application is to wisely steward the ecological resources with which we have been entrusted now. Some of the church has the mentality, “God is going to destroy the earth one day, so why not exploit every resource we can find?” Working for a clean and healthy environment puts on display more clearly God’s attributes which are imprinted in his creation, as well as gives an opportunity to share the gospel which includes resurrection bodies on a resurrected planet.

One final area of study in which Alexander excelled was the “kingship” of man that was restored by Jesus Christ. God originally commissioned mankind to subdue the earth and rule over it. Because of man’s rebellion, however, this stewardship was severely marred. In order for human beings to regain their status as a kingdom of priests, a perfect “king-priest” was needed. Alexander noted that “by becoming a perfect human vicegerent in the present, Jesus Christ is able to re-establish the vicegerent status of other human beings in the future” (94). Although the theological connections are complex to draw out, Paul simply states that “those who receive the abundance of grace and the gift of righteousness will reign in life through the One, Jesus Christ” (5:17, emphasis mine). Through union with Christ, the believer will share in Christ’s kingly rule over the earth. This future kingly dominion will finally restore God’s charge for man to subdue the earth and rule over it. I was glad to see Alexander develop this topic which is so often neglected in Christian preaching.

CONCLUSION

While reading From Eden to the New Jerusalem, T. Desmond Alexander’s deep research into the subject of biblical theology became apparent. Citations were abundantly provided, giving amateur theologians such as myself direction for future study. This book is a rare jewel, however, because of its scholarly yet accessible content and format. Both pastors and biblically informed laymen could profit tremendously from this small book which is filled with a wealth of knowledge. Alexander has given the church an outline from which all of Holy Scripture can be better understood, as well as a platform to encourage further meditation on God’s grand narrative from beginning to end—from Eden to the New Jerusalem.