If Brandon Crowe’s “The Lord Jesus Christ” is any indication of what’s to come, Lexham’s new We Believe series is going to be a stellar new series to help the Church come to a deeper love and understanding of scriptural teaching. Though there are many Christology books on offer, I think Crowe’s is unique for how it blends biblical-theological reflection with an attention to the historical development (especially in the early church and Chalcedonian Creed) of the Church’s understanding of the scriptural witness. In this way, Crowe’s book stands alongside Wellum’s excellent “God the Son Incarnate,” which also manages to do both.
It is fitting that Lexham’s new series would commence with a book on the person and work of Jesus Christ - for “Christology stands at the heart of Christianity” (xxxi). And so this book is an echocardiogram of the Christian Scriptures, aimed at mapping out the picture that we have of Jesus Christ, the prophet, priest, and king. As sonship is importantly tied up with the specific vocation of king, Crowe also draws our attention to how sonship in the Old Testament both points up to the Eternal God and out to the incarnation of Jesus Christ. Crowe’s reading of Scripture is attentive not just to theological concepts, but to textual realities and the literary texture of Scripture. The great advantage of this is that it shows how Christ’s specific (read: covenantal) identity is anticipated in the Old Testament and revealed in the New Testament, and how each part of the Old Testament does so in its own way. To Crowe’s great credit, I think attentive readers of this book will walk away greatly helped in how to read their Bibles and see the significance of the person and work of Christ in the text.
Foregrounding the covenantal aspect of Christology accomplished a number of things, one of which gave significant clarity and shape to the book - namely, that with “covenant” we have an immediate synthesis between biblical and systematic categories, which allows for a relatively seamless transition between the first and second section. The Christ of the Scriptures is the Christ of the Creeds and the theologians - and Crowe’s theological sections draw our attention to “the Second Person of the Trinity . . . the Mediator of the covenant of grace” (207). It is from this angle that Crowe clearly and succinctly explains eternal generation, the hypostatic union, and Christ’s sinlessness. Along the way, Crowe very charitably weighs in all kinds of knotty theological arguments. For me, Crowe’s rebuttal of the popular-ish and modern reading of Christ’s incarnation requiring a fallen human nature was significant, as “Sinfulness does not belong properly to human nature, but is a result of the fall into sin” (234). And so, Crowe’s three chapters on the person and work of Christ (207-283) were richly exegetical, the kind of systematic theology that does not hover above the text. His background in biblical studies helped - rather than detracted from - his theological work, and Crowe is to be commended for drawing out the glories of the person and work of Christ in Scripture.
Two brief criticisms: The ending section is really quite thin, amounting to less than 20 pages. I think these books have a real opportunity to model thoughtful theological reflection upon the significance of theology for the practice of the Christian life. So I was a bit underwhelmed with Crowe’s rather straightforward and flat application of Christology for the Christian life. More specific application and reflection should be made - How does it change our preaching? Worship services on Sunday mornings? Discipleship? Etc. Another slight drawback of the book is that the chapter on Post-Nicene Christology mostly sets aside modern Christology, looking at The Historical Jesus instead, which I thought was a curious move. In so doing, Crowe leaves Barth, Schleiermacher, and Kenoticism aside to answer a few historical-critical questions. I think this gets in the way of a complete survey of Christology after Nicaea.
Brief criticisms aside, “The Lord Jesus Christ” is another gift in a great year of contributions to Reformed Christology (Petrus Van Mastricht’s fourth volume and Dan Treier’s “Lord Jesus Christ” immediately come to mind). Crowe holds this out for the reader: “The Gospel of Jesus Christ, which is set forth in Scripture and defended in the church’s creedal traditions, is about the eternal Son of God who came to us for our salvation” (314). Crowe’s book helps us to better see the beauty and glory of this simple and profound sentence.
Lexham Press very kindly sent this book to me, asking only for an honest review in return.