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Following Jesus, the Servant King: A Biblical Theology of Covenantal Discipleship
What does the Bible say about who Jesus is and what he asks of us, his followers? Throughout the Old Testament and into the New, God not only demands righteousness from his people but also showers on grace that enables them to act. Jesus, of course, provides the ultimate fulfillment of these twin aspects of God’s relationship to humanity. In biblical terms, Jesus is the King who demands righteous obedience from his followers, and Jesus is the Servant who provides the grace that enables this obedience. In Following Jesus, the Servant King , Jonathan Lunde makes plain how having a strong understanding of covenantal theology opens us to greater discipleship. From the angle of biblical teaching, Lunde tackles some of the most poignant questions about being a disciple of While answering these essential questions, Lunde thoroughly details God's covenants throughout the whole of Scripture, explaining what this means in terms of our relationship with God and how Jesus fulfills each of them in turn. ____________ Part of the Biblical Theology for Life series, this practical and robust book will help you ground your discipleship on the solid foundation of biblical understanding and reflection.
320 pages, Paperback
First published October 1, 2010
40 people are currently reading
92 people want to read
About the author
Jonathan Lunde
11 books3 followersJonathan Lunde's main interests lie in the study of Jesus, both as he is presented in the gospels and in the more specialized Historical Jesus field. He also enjoys studying how the writers of the New Testament use the Old Testament. Prior to coming to Talbot, he taught for seven years at Trinity College in Deerfield, Illinois, and also has local church ministry experience. His passion is to present Jesus to his students in such a way that they personally respond to him as their Suffering Servant and as their King.
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January 14, 2012
Mark 2:14 says, “And as he passed by, he saw Levi the son of Alphaeus sitting at the tax booth, and he said to him, ‘Follow me.’ And he arose and followed him (ESV).” It is here that “Jesus summarizes His call to discipleship (p. 25).” So what does it mean to follow Jesus? This is what Jonathan Lunde seeks to answer in his book Following Jesus, The Servant King: A Biblical Theology of Covenantal Discipleship.
The title of the book is loaded with meaning making a brief explanation of the words and phrases necessary. As Jesus he calls people to follow him as their leader. As Servant Jesus “has come to serve, and give his life a ransom for many (Mk. 10:45).” Throughout Jesus’ ministry Jesus is seen serving various kinds of people culminating with His death on the cross as fulfilling the role of the suffering servant of Isaiah 53. As King Jesus gives commands to His disciples which “mirror the relationship God had with Old Testament Israel (p. 26).” Jesus is the promised Davidic king who rules His disciples and makes sure “God’s covenantal stipulations were upheld in the nation (p. 26).” As a biblical theology Lunde explores discipleship as the theme progressively unfolds from the OT to NT. Finally, as a covenantal discipleship, Lunde explores the overall meaning of discipleship through the lens of the covenants (Noahic, Abrahamic, Mosaic, Davidic & New Covenant). This covenantal discipleship is defined as,
Learning to receive and respond to God’s grace and demand, which are mediated through Jesus, the Servant King, so as to reflect God’s character in relation to him, to others, and to the world, in order that all may come to experience this same grace and respond to this same demand (p. 276).
On the grand scale the book is structured around answering three questions. First, “why should I be concerned to obey all of Jesus’ commands if I have been saved by grace (p. 28)?” If Jesus has fulfilled the righteousness of the Law for me then why does He give me any commands to follow? Lunde seeks to counter both “lackadaisical” and “legalistic” disciples (p. 30). Second, “what is it that Jesus demands of his disciple (p. 29)?” To answer this question Lunde focuses on a few of the many commands Jesus gives as a means of providing examples for how to understand them all. Finally, “how can the disciple obey Jesus’ high demand, while experiencing his ‘yoke’ as ‘light’ and ‘easy’ (p. 30?)” Obeying commands seems to be such a burden so how can Jesus say his “yoke is easy” and his “burden is light” (Matt. 11:30)?
Answering the Why Question – Why should I be concerned to obey all of Jesus’ commands if I have been saved by grace?
The answer to the Why question is found in the biblical covenants. Lunde goes through the covenants five times in order to explain the basic relationship disciples have with Jesus. After defining both grant and conditional covenants (p. 39-40), Lunde introduces the reader to the basic content of the biblical covenants. Here Lunde sets the “gracious context in which each covenant is established”, he explores “the demands that God places on those who enter into covenant with him” and he explains how “faith and works of obedience relate to reception of the blessings” of each covenant (p. 42). While explaining the relationship that disciples have with the covenants, Lunde also gives us a glimpse into how Jesus ultimately fulfills the demands and works out the tension of faith and works of obedience within the covenants. This “climactic fulfillment” is displayed in Jesus’ fulfillment of the New Covenant (p. 111). Lunde explains:
While the grace that has come through Jesus is deeper and wider and higher and better than any of the gracious provisions in the prior covenants, it is at the same time continuous with those prior expressions, even as their fulfillment (p. 111).
The ultimate implication of Jesus’ covenantal fulfillment for his disciples is that
Those who are led by the Spirit will inevitably produce the fruit of the Spirit and fulfill the law of Christ. As Spirit-enabled New Covenant partners, those who follow him ought to be continually concerned regarding obedience to all of Jesus’ covenantal commands (p. 113).
Answering the What Question – What is it that Jesus demands of his disciple?
The means through which Lunde answers the What question is by exploring the “ways in which the covenantal demands are mediated to us through Jesus (p. 115).” Here Jesus’ role as King and Prophet come to the forefront. As Prophet Jesus provides authoritative teaching (Matt. 14:15; 21:46) and acting (Matt. 5:21-48). Further, the Father Himself commands Peter, James and John to “Listen to him! (Matt. 17:5).” As the Prophet King Jesus authoritatively summons us to discipleship. Lunde states,
Jesus commands his hearers to follow him as the embodiment of God’s kingly reign over them. He is indeed the Prophet, but his prophetic cloak is worn under his royal mantel, as was David’s before him (Acts 2:30). As David’s great heir who reigns faithfully as Yahweh’s Anointed King, then, Jesus appropriately summons us to an absolute discipleship (p. 123).
To help us see how Jesus mediates the law to us Lunde employs three metaphors that “characterize the distinct ways in which Jesus has brought the law to its fulfillment (p. 127).”
First, Jesus is the Filter. That is, He fulfills certain aspects, commands and practices of the Law “rendering the continuation of their practice inappropriate (p. 128).” For example, Jesus fulfills the sacrificial system (Matt. 26: 17-29; Heb. 7-10), the Food Laws in Mark 7:19-23 (p. 132), circumcision by fulfilling the New Covenant promise (p. 137 – 1 Cor. 7:19; Gal. 5:6) and the Divorce law (p. 138). That Jesus fulfills these laws is not to be seen as an excuse for a disciple to become slack in his life. “What continues on in each case is a summons to a life of righteousness befitting the New Covenant era, to which each superseded element was pointing all along (p. 140).”
Second, Jesus is the Lens. As the Lens, Jesus “brings back into focus an aspect of the law” and strips away the traditions the religious rulers made “as he reestablishes and recovers the law’s teaching so that its original intent and demand might be perceived (p. 141).” For example, Jesus brings into focus the intent of the Greatest commandments (Matt. 22:34-40) over against the rabbis quibbling over what were the weightier and lighter aspects of the law.
Third, Jesus is the Prism. As a prism, “Jesus demands the heightened righteousness befitting the era in which the covenants have come to their fulfillment (p. 154-56).” Lunde walks through Jesus’ Sermon on the Mount in Matthew and repeatedly shows how Jesus raises the bar for New Covenant disciples in relation to the commands.
Answering the How Question – How can the disciple obey Jesus’ high demand, while experiencing his ‘yoke’ as ‘light’ and ‘easy’?
As the ultimate fulfiller of the New Covenant, Jesus has inaugurated the Kingdom on earth here and now (Matt. 11-12). However, this Kingdom is not complete and so New Covenant believers look forward to the completion of the Kingdom (p. 188). There is both “this age” and “the age to come”. Though the promise of the Spirit has come and we are receiving the blessings of the New Covenant, the present state of the Kingdom is not the intended fulfillment of the completed Kingdom pictured by the Prophets (p. 190). Recognizing this tension Lunde says, “Since the kingdom has only been inaugurated in Jesus’ coming, we should not be surprised if some of the aspects of the New Covenant initiated by Jesus are similarly only inaugurated (p. 192).”
One of the key ways in which covenant disciples can fulfill the high righteous demands of Jesus is by living in the grace that He has provided prior to the demands. It is this
Prior and sustaining grace, in all of its forms, is always to be understood as the enabling context in which God’s demands are to be responded to. That is, covenant faithfulness will only be possible as disciples experience the enabling power of grace (p. 195).
We can accomplish this by living the three-fold pattern found in the Mosaic Covenant: (1) “the frequent remembrance of God’s provision” (motivation for obeying the Law – Deut. 6:12; 8:2, 7-18), “the present celebration of the reception of those provisions” (part of the purpose for Sabbath keeping – Ex. 31:16-17a; Ex. 20:8-11; Deut. 5:12-15) both of which lead to “the enabled response of obedience and faithfulness (part of the purpose for the Festivals – Ex. 12:15-27; Deut. 16:9-11; Num. 29:1-6; Lev. 23).
There a four concluding actions that Jesus performs that enable us to get a better picture for how Jesus fulfills the New Covenant promises as they relate to the How question. First, Jesus is the covenantal Representative. Jesus is the mediatorial New Covenant representative as he identifies with Israel through his baptism (p. 216 – Matt. 3) and reenacts Israel’s history in his wilderness wandering (p. 219 – Matt. 4). Second, Jesus is the Redeemer. Jesus acts as redeemer by fulfilling the prophecies in Isaiah, namely Isaiah 51-65. Finally, Jesus is the Restorer. As the restorer, Jesus begins the restoration of Israel (Ezek. 39:27-28; Matt. 9:35-11:1; Matt. 28:18-20). For Lunde, Jesus restores by
Reconstituting Israel without attempting to recover the former definition of its makeup. Membership in this restored nation, therefore, does not fall along tribal lines. Rather, this is determined solely by the response to Jesus’ call to discipleship. Israel is being reconstituted and redefined at the same time. In this way, God’s promises to Abraham that he would be both the conduit of blessing to the nations and the father of many nations are coming to their fulfillment through Jesus. Since Jesus is the true Son, true Israel is being defined Christologically (p. 245)!
Lunde closes his book with some implications for what it means to follow Jesus as a covenantal disciple. Disciples are in covenant relationship with Jesus. Jesus the Servant King has graciously paved the way for us to be able to live up to the demands of this relationship as the Spirit enables us. Since Jesus has inaugurated his kingdom, Jesus summons us “to enter into this kingdom (p. 279).” This has implications for our evangelism (p. 279-80), for how we actually do discipleship as a church (p. 283-85) and how we provide resources to disciples (p. 286).
Some Observations
First, while the book is intended to be a biblical theology of discipleship it is heavily rooted in the OT where most of the references and quotes come from. As a biblical theology I would have liked to see more interaction with the NT. Second, related to my first concern, as great as this book is, I think it provides us with more of a foundational understanding of the nature of discipleship. That is, that discipleship needs to be rooted in our covenantal relationship with Jesus. The book is more about Jesus’ relationship to us as servant, king, prophet, redeemer, restorer and representative to and for us than it is about what our discipleship looks like every day in light of those things. Finally, Lunde does take the position that what is traditional interpreted as The Abrahamic covenant in Gen. 15 & 17 is actually two separate covenants with Abraham each focusing on separate promises and yet related (p. 55, 75 & 93). Readers will have to grapple with whether or not they agree with Lunde.
I think Lunde hits a home run by rooting our identity as disciples within covenantal context. God relates to his people through covenants and it is through those covenants that he both promises salvation and accomplishes it through Jesus. Jesus is the ultimate fulfiller and mediator of those covenantal promises. God makes covenants with his people (both Israel & the Church) so it makes sense that as individual disciples we covenantally relate to God through Christ. This covenantal discipleship provides the foundation for our relationship to Jesus the Servant King as his disciples.
The title of the book is loaded with meaning making a brief explanation of the words and phrases necessary. As Jesus he calls people to follow him as their leader. As Servant Jesus “has come to serve, and give his life a ransom for many (Mk. 10:45).” Throughout Jesus’ ministry Jesus is seen serving various kinds of people culminating with His death on the cross as fulfilling the role of the suffering servant of Isaiah 53. As King Jesus gives commands to His disciples which “mirror the relationship God had with Old Testament Israel (p. 26).” Jesus is the promised Davidic king who rules His disciples and makes sure “God’s covenantal stipulations were upheld in the nation (p. 26).” As a biblical theology Lunde explores discipleship as the theme progressively unfolds from the OT to NT. Finally, as a covenantal discipleship, Lunde explores the overall meaning of discipleship through the lens of the covenants (Noahic, Abrahamic, Mosaic, Davidic & New Covenant). This covenantal discipleship is defined as,
Learning to receive and respond to God’s grace and demand, which are mediated through Jesus, the Servant King, so as to reflect God’s character in relation to him, to others, and to the world, in order that all may come to experience this same grace and respond to this same demand (p. 276).
On the grand scale the book is structured around answering three questions. First, “why should I be concerned to obey all of Jesus’ commands if I have been saved by grace (p. 28)?” If Jesus has fulfilled the righteousness of the Law for me then why does He give me any commands to follow? Lunde seeks to counter both “lackadaisical” and “legalistic” disciples (p. 30). Second, “what is it that Jesus demands of his disciple (p. 29)?” To answer this question Lunde focuses on a few of the many commands Jesus gives as a means of providing examples for how to understand them all. Finally, “how can the disciple obey Jesus’ high demand, while experiencing his ‘yoke’ as ‘light’ and ‘easy’ (p. 30?)” Obeying commands seems to be such a burden so how can Jesus say his “yoke is easy” and his “burden is light” (Matt. 11:30)?
Answering the Why Question – Why should I be concerned to obey all of Jesus’ commands if I have been saved by grace?
The answer to the Why question is found in the biblical covenants. Lunde goes through the covenants five times in order to explain the basic relationship disciples have with Jesus. After defining both grant and conditional covenants (p. 39-40), Lunde introduces the reader to the basic content of the biblical covenants. Here Lunde sets the “gracious context in which each covenant is established”, he explores “the demands that God places on those who enter into covenant with him” and he explains how “faith and works of obedience relate to reception of the blessings” of each covenant (p. 42). While explaining the relationship that disciples have with the covenants, Lunde also gives us a glimpse into how Jesus ultimately fulfills the demands and works out the tension of faith and works of obedience within the covenants. This “climactic fulfillment” is displayed in Jesus’ fulfillment of the New Covenant (p. 111). Lunde explains:
While the grace that has come through Jesus is deeper and wider and higher and better than any of the gracious provisions in the prior covenants, it is at the same time continuous with those prior expressions, even as their fulfillment (p. 111).
The ultimate implication of Jesus’ covenantal fulfillment for his disciples is that
Those who are led by the Spirit will inevitably produce the fruit of the Spirit and fulfill the law of Christ. As Spirit-enabled New Covenant partners, those who follow him ought to be continually concerned regarding obedience to all of Jesus’ covenantal commands (p. 113).
Answering the What Question – What is it that Jesus demands of his disciple?
The means through which Lunde answers the What question is by exploring the “ways in which the covenantal demands are mediated to us through Jesus (p. 115).” Here Jesus’ role as King and Prophet come to the forefront. As Prophet Jesus provides authoritative teaching (Matt. 14:15; 21:46) and acting (Matt. 5:21-48). Further, the Father Himself commands Peter, James and John to “Listen to him! (Matt. 17:5).” As the Prophet King Jesus authoritatively summons us to discipleship. Lunde states,
Jesus commands his hearers to follow him as the embodiment of God’s kingly reign over them. He is indeed the Prophet, but his prophetic cloak is worn under his royal mantel, as was David’s before him (Acts 2:30). As David’s great heir who reigns faithfully as Yahweh’s Anointed King, then, Jesus appropriately summons us to an absolute discipleship (p. 123).
To help us see how Jesus mediates the law to us Lunde employs three metaphors that “characterize the distinct ways in which Jesus has brought the law to its fulfillment (p. 127).”
First, Jesus is the Filter. That is, He fulfills certain aspects, commands and practices of the Law “rendering the continuation of their practice inappropriate (p. 128).” For example, Jesus fulfills the sacrificial system (Matt. 26: 17-29; Heb. 7-10), the Food Laws in Mark 7:19-23 (p. 132), circumcision by fulfilling the New Covenant promise (p. 137 – 1 Cor. 7:19; Gal. 5:6) and the Divorce law (p. 138). That Jesus fulfills these laws is not to be seen as an excuse for a disciple to become slack in his life. “What continues on in each case is a summons to a life of righteousness befitting the New Covenant era, to which each superseded element was pointing all along (p. 140).”
Second, Jesus is the Lens. As the Lens, Jesus “brings back into focus an aspect of the law” and strips away the traditions the religious rulers made “as he reestablishes and recovers the law’s teaching so that its original intent and demand might be perceived (p. 141).” For example, Jesus brings into focus the intent of the Greatest commandments (Matt. 22:34-40) over against the rabbis quibbling over what were the weightier and lighter aspects of the law.
Third, Jesus is the Prism. As a prism, “Jesus demands the heightened righteousness befitting the era in which the covenants have come to their fulfillment (p. 154-56).” Lunde walks through Jesus’ Sermon on the Mount in Matthew and repeatedly shows how Jesus raises the bar for New Covenant disciples in relation to the commands.
Answering the How Question – How can the disciple obey Jesus’ high demand, while experiencing his ‘yoke’ as ‘light’ and ‘easy’?
As the ultimate fulfiller of the New Covenant, Jesus has inaugurated the Kingdom on earth here and now (Matt. 11-12). However, this Kingdom is not complete and so New Covenant believers look forward to the completion of the Kingdom (p. 188). There is both “this age” and “the age to come”. Though the promise of the Spirit has come and we are receiving the blessings of the New Covenant, the present state of the Kingdom is not the intended fulfillment of the completed Kingdom pictured by the Prophets (p. 190). Recognizing this tension Lunde says, “Since the kingdom has only been inaugurated in Jesus’ coming, we should not be surprised if some of the aspects of the New Covenant initiated by Jesus are similarly only inaugurated (p. 192).”
One of the key ways in which covenant disciples can fulfill the high righteous demands of Jesus is by living in the grace that He has provided prior to the demands. It is this
Prior and sustaining grace, in all of its forms, is always to be understood as the enabling context in which God’s demands are to be responded to. That is, covenant faithfulness will only be possible as disciples experience the enabling power of grace (p. 195).
We can accomplish this by living the three-fold pattern found in the Mosaic Covenant: (1) “the frequent remembrance of God’s provision” (motivation for obeying the Law – Deut. 6:12; 8:2, 7-18), “the present celebration of the reception of those provisions” (part of the purpose for Sabbath keeping – Ex. 31:16-17a; Ex. 20:8-11; Deut. 5:12-15) both of which lead to “the enabled response of obedience and faithfulness (part of the purpose for the Festivals – Ex. 12:15-27; Deut. 16:9-11; Num. 29:1-6; Lev. 23).
There a four concluding actions that Jesus performs that enable us to get a better picture for how Jesus fulfills the New Covenant promises as they relate to the How question. First, Jesus is the covenantal Representative. Jesus is the mediatorial New Covenant representative as he identifies with Israel through his baptism (p. 216 – Matt. 3) and reenacts Israel’s history in his wilderness wandering (p. 219 – Matt. 4). Second, Jesus is the Redeemer. Jesus acts as redeemer by fulfilling the prophecies in Isaiah, namely Isaiah 51-65. Finally, Jesus is the Restorer. As the restorer, Jesus begins the restoration of Israel (Ezek. 39:27-28; Matt. 9:35-11:1; Matt. 28:18-20). For Lunde, Jesus restores by
Reconstituting Israel without attempting to recover the former definition of its makeup. Membership in this restored nation, therefore, does not fall along tribal lines. Rather, this is determined solely by the response to Jesus’ call to discipleship. Israel is being reconstituted and redefined at the same time. In this way, God’s promises to Abraham that he would be both the conduit of blessing to the nations and the father of many nations are coming to their fulfillment through Jesus. Since Jesus is the true Son, true Israel is being defined Christologically (p. 245)!
Lunde closes his book with some implications for what it means to follow Jesus as a covenantal disciple. Disciples are in covenant relationship with Jesus. Jesus the Servant King has graciously paved the way for us to be able to live up to the demands of this relationship as the Spirit enables us. Since Jesus has inaugurated his kingdom, Jesus summons us “to enter into this kingdom (p. 279).” This has implications for our evangelism (p. 279-80), for how we actually do discipleship as a church (p. 283-85) and how we provide resources to disciples (p. 286).
Some Observations
First, while the book is intended to be a biblical theology of discipleship it is heavily rooted in the OT where most of the references and quotes come from. As a biblical theology I would have liked to see more interaction with the NT. Second, related to my first concern, as great as this book is, I think it provides us with more of a foundational understanding of the nature of discipleship. That is, that discipleship needs to be rooted in our covenantal relationship with Jesus. The book is more about Jesus’ relationship to us as servant, king, prophet, redeemer, restorer and representative to and for us than it is about what our discipleship looks like every day in light of those things. Finally, Lunde does take the position that what is traditional interpreted as The Abrahamic covenant in Gen. 15 & 17 is actually two separate covenants with Abraham each focusing on separate promises and yet related (p. 55, 75 & 93). Readers will have to grapple with whether or not they agree with Lunde.
I think Lunde hits a home run by rooting our identity as disciples within covenantal context. God relates to his people through covenants and it is through those covenants that he both promises salvation and accomplishes it through Jesus. Jesus is the ultimate fulfiller and mediator of those covenantal promises. God makes covenants with his people (both Israel & the Church) so it makes sense that as individual disciples we covenantally relate to God through Christ. This covenantal discipleship provides the foundation for our relationship to Jesus the Servant King as his disciples.
June 7, 2011
In Following Jesus, Jonathan Lunde provides a much-needed theological exploration of who Jesus is and what it means to follow him in covenant relationship. This second volume in Zondervan’s new Biblical Theology for Life series (of which Lunde is the editor) is a fine follow-up to Chris Wright’s The Mission of God’s People. These two works leave me with high hopes for the rest of the series!
Essentially, Lunde sets out to tackle the tension between the unprecedented grace and the uncompromising demand of Jesus. He resolves the tension by placing Jesus in his biblical-covenantal context. Here’s the short answer to the apparent paradox: Jesus the Servant gives us all the grace and enablement we need to faithfully follow him as our King. Lunde unpacks this thesis by answering three questions in three consecutive parts of the book.
The “Why” Question: Why should I try to perfectly follow Jesus’ high demands if I’m saved by grace? The answer turns on covenantal patterns, which develop throughout OT covenants and continue in our New Covenant (N.C.) relationship with God.
1) All biblical covenants are initiated by God and grounded in his prior grace. The N.C. culminates this pattern: Jesus is the ultimate expression of grace that earlier covenants pointed toward and promised. (e.g., a second Adam, final Passover lamb, atoning sacrifice, promised king of peace and Spirit-anointed Servant).
2) The gracious grounding of the covenants never diminishes God’s demand for wholehearted obedience. Abraham is called to walk faithfully and be blameless, Israel to be holy, and David to reign righteously. N.C. texts anticipate a restored people living in absolute fidelity to their king.
3) Life in covenant with God is lived by faith. Faith is the only proper response to God’s gracious acts and promises and the only means of enjoying God’s blessings. When we attempt to reconcile Paul’s gospel of grace with Jesus’ demanding discipleship, we must recognize two things. 1) They each emphasize different aspects of the covenantal relationship. 2) Biblical faith is always expressed in obedience, even as obedience assumes faith.
Therefore, the superlative grace of the N.C. does not permit us to soften Jesus’ radical demands. Rather, it calls us to unprecedented faithfulness in obeying them! Why follow Jesus? Because obedience is always at the core of covenant relationship with a gracious God.
The “What” Question: What does Jesus call me to do as a disciple? In short, he calls me to submit to his reign, obey the Law as he mediates it and carry out his mission in the world. First, Jesus’ prophetic call to wholehearted devotion to God is actually a royal call for exclusive allegiance to him. He is the promised Davidic king who embodies God’s will (which is why following him equals following God) and the new Moses who freshly articulates the Law for the New Covenant community. Jesus’ mediation of the Law involves three functions. As “filter,” he blocks some parts of the law (e.g., sacrifices and circumcision) because he has fulfilled their purpose, even as he upholds their ethical aims (e.g., repentance and circumcision of the heart). As “lens,” Jesus clarifies the Law’s intent that Jewish traditions had obscured; he recovers the primacy of love for God and neighbor, mercy, compassion, truthfulness and the purpose of Sabbath. I might add justice, righteousness, humility and exclusive worship to the commands that Jesus recovers, though Lunde does not include these. As “prism,” Jesus refracts OT laws to a higher level of demand suited for a Spirit-enabled N.C. community. This community fulfills OT hopes for a restored people, ruled by a righteous Messiah, who reflect God’s character and extend his blessing to the world. Jesus’ disciples, therefore, carry out Israel’s mission. But, just as Israel’s covenantal calling was contingent on ethics, so the church’s mission depends on disciples’ emulation of their master’s preaching, serving and suffering. What are we to do? Live like Jesus.
The “How” Question: How do we follow such a high demand? Why is there such a contradiction between the incalculable grace we receive from Jesus and our faltering and failure to follow his commands. This “discipleship dissonance” corresponds to the already-but-not-yet reality of the Kingdom: despite Jesus’ sacrifice and the Spirit’s enablement, we still live in the flesh. Therefore we must engage in the same empowering rhythms that were built into the Mosaic covenant: regular remembrance and reception of God’s grace enables an obedient response. Lunde rightfully points to the necessity of the Spirit in this transformation process.
The balance of this section leads us into the heart of Jesus’ ministry to discover the Servant’s enabling grace. This was the most enjoyable and stimulating part of the book for me. Lunde explores Jesus against the backdrop of Isaiah’s prophecies of the Servant of Yahweh; he highlights their initial fulfillment in the post-exilic community and their consummated fulfillment in the life of Jesus. First, Jesus is the representative. He identifies with a sinful people in his baptism and temptation, achieves the righteousness they never could and makes that righteousness possible for his followers. Second, Jesus is the redeemer. His suffering, atoning death and resurrection fulfills the vicarious suffering experienced by the Israel’s faithful remnant on behalf of the nation and the “resurrection” of that remnant after Israel’s “death” in exile. Third, Jesus is the restorer. He reconstitutes Israel around himself by calling unworthy disciples. He invites outsiders in by sharing meals with sinners and calling them to repent. He announces the end of exile and the in-breaking kingdom by healing the sick, while, ironically, the blind and deaf nation rejects him. He demonstrates God’s presence and power to defeat the devil by delivering the demonized. Finally, the suffering of the Servant and the reign of the King meet on the cross and in the empty tomb. The Messiah abandoned on the cross is vindicated in the resurrection, which opens the way for all nations to submit to his royal reign.
In each of Jesus’ roles as Servant, his work provides both grace for disciples to receive and a pattern for disciples to follow. Accordingly, each chapter ends with “Empowerment for Discipleship,” reflecting on how we might remember, receive and respond to Jesus’ enabling grace. The bottom line is this: “Grace foils legalism. But grace fuels righteousness” (274).
Lunde’s final chapter, “Following the Servant-King Today,” draws out some practical implications of covenantal discipleship. Here are a few highlights: a contrast between covenantal discipleship and the “Moralistic, Therapeutic Deism” prevalent in American churches (Christian Smith, with Melinda Lindquist Denton, Soul Searching: The Religious and Spiritual Lives of American Teenagers [Oxford: OUP, 2005]); a call to spread the good news not just of a Gracious savior, but of a glorious King who deserves and demands complete devotion; a challenge to develop disciples who can articulate the meaning of Jesus and his kingdom; a rebuke of teaching that ignores Jesus’ commands or makes radical, sacrificial obedience an optional an optional extra for the super-committed. No. Grace-enabled obedience is the essential calling of all who follow Jesus!
Following Jesus is a welcome addition the growing body of non-technical studies in biblical theology. This reader would only have asked for a simpler structure on the “why” question in order to streamline that discussion and reduce repetition. More editing to simplify and clarify the prose would have increased readability. (The latter critique applies to me too, so it is entirely sympathetic!) Nitpicking aside, I heartily commend Lunde for giving us a thoughtful and accessible presentation of Jesus as the culmination of the OT covenants and the completion of the OT story. He shows how Jesus person and work continues the trajectory of crucial biblical themes. His approach draws out overlooked implications from often-ignored narratives such as the ministry of John the Baptist and the baptism and temptation of Jesus. The “Relevant Questions” that conclude each chapter provide for reflection and discussion, an added bonus to a terrific text for college courses on Jesus and Christian discipleship. I will return to this book often as I teach on Jesus and Biblical Ethics. Perhaps most importantly, Lunde’s timely work gives theological foundations to an emerging generation of believers who are fed up with the domesticated Jesuses on offer today and who want to reclaim his radical demands. Jonathan Lunde offers us the gracious covenant context we need to avoid the pitfalls of legalism and compromise and to humbly and wholeheartedly follow Jesus, the Servant King.
Essentially, Lunde sets out to tackle the tension between the unprecedented grace and the uncompromising demand of Jesus. He resolves the tension by placing Jesus in his biblical-covenantal context. Here’s the short answer to the apparent paradox: Jesus the Servant gives us all the grace and enablement we need to faithfully follow him as our King. Lunde unpacks this thesis by answering three questions in three consecutive parts of the book.
The “Why” Question: Why should I try to perfectly follow Jesus’ high demands if I’m saved by grace? The answer turns on covenantal patterns, which develop throughout OT covenants and continue in our New Covenant (N.C.) relationship with God.
1) All biblical covenants are initiated by God and grounded in his prior grace. The N.C. culminates this pattern: Jesus is the ultimate expression of grace that earlier covenants pointed toward and promised. (e.g., a second Adam, final Passover lamb, atoning sacrifice, promised king of peace and Spirit-anointed Servant).
2) The gracious grounding of the covenants never diminishes God’s demand for wholehearted obedience. Abraham is called to walk faithfully and be blameless, Israel to be holy, and David to reign righteously. N.C. texts anticipate a restored people living in absolute fidelity to their king.
3) Life in covenant with God is lived by faith. Faith is the only proper response to God’s gracious acts and promises and the only means of enjoying God’s blessings. When we attempt to reconcile Paul’s gospel of grace with Jesus’ demanding discipleship, we must recognize two things. 1) They each emphasize different aspects of the covenantal relationship. 2) Biblical faith is always expressed in obedience, even as obedience assumes faith.
Therefore, the superlative grace of the N.C. does not permit us to soften Jesus’ radical demands. Rather, it calls us to unprecedented faithfulness in obeying them! Why follow Jesus? Because obedience is always at the core of covenant relationship with a gracious God.
The “What” Question: What does Jesus call me to do as a disciple? In short, he calls me to submit to his reign, obey the Law as he mediates it and carry out his mission in the world. First, Jesus’ prophetic call to wholehearted devotion to God is actually a royal call for exclusive allegiance to him. He is the promised Davidic king who embodies God’s will (which is why following him equals following God) and the new Moses who freshly articulates the Law for the New Covenant community. Jesus’ mediation of the Law involves three functions. As “filter,” he blocks some parts of the law (e.g., sacrifices and circumcision) because he has fulfilled their purpose, even as he upholds their ethical aims (e.g., repentance and circumcision of the heart). As “lens,” Jesus clarifies the Law’s intent that Jewish traditions had obscured; he recovers the primacy of love for God and neighbor, mercy, compassion, truthfulness and the purpose of Sabbath. I might add justice, righteousness, humility and exclusive worship to the commands that Jesus recovers, though Lunde does not include these. As “prism,” Jesus refracts OT laws to a higher level of demand suited for a Spirit-enabled N.C. community. This community fulfills OT hopes for a restored people, ruled by a righteous Messiah, who reflect God’s character and extend his blessing to the world. Jesus’ disciples, therefore, carry out Israel’s mission. But, just as Israel’s covenantal calling was contingent on ethics, so the church’s mission depends on disciples’ emulation of their master’s preaching, serving and suffering. What are we to do? Live like Jesus.
The “How” Question: How do we follow such a high demand? Why is there such a contradiction between the incalculable grace we receive from Jesus and our faltering and failure to follow his commands. This “discipleship dissonance” corresponds to the already-but-not-yet reality of the Kingdom: despite Jesus’ sacrifice and the Spirit’s enablement, we still live in the flesh. Therefore we must engage in the same empowering rhythms that were built into the Mosaic covenant: regular remembrance and reception of God’s grace enables an obedient response. Lunde rightfully points to the necessity of the Spirit in this transformation process.
The balance of this section leads us into the heart of Jesus’ ministry to discover the Servant’s enabling grace. This was the most enjoyable and stimulating part of the book for me. Lunde explores Jesus against the backdrop of Isaiah’s prophecies of the Servant of Yahweh; he highlights their initial fulfillment in the post-exilic community and their consummated fulfillment in the life of Jesus. First, Jesus is the representative. He identifies with a sinful people in his baptism and temptation, achieves the righteousness they never could and makes that righteousness possible for his followers. Second, Jesus is the redeemer. His suffering, atoning death and resurrection fulfills the vicarious suffering experienced by the Israel’s faithful remnant on behalf of the nation and the “resurrection” of that remnant after Israel’s “death” in exile. Third, Jesus is the restorer. He reconstitutes Israel around himself by calling unworthy disciples. He invites outsiders in by sharing meals with sinners and calling them to repent. He announces the end of exile and the in-breaking kingdom by healing the sick, while, ironically, the blind and deaf nation rejects him. He demonstrates God’s presence and power to defeat the devil by delivering the demonized. Finally, the suffering of the Servant and the reign of the King meet on the cross and in the empty tomb. The Messiah abandoned on the cross is vindicated in the resurrection, which opens the way for all nations to submit to his royal reign.
In each of Jesus’ roles as Servant, his work provides both grace for disciples to receive and a pattern for disciples to follow. Accordingly, each chapter ends with “Empowerment for Discipleship,” reflecting on how we might remember, receive and respond to Jesus’ enabling grace. The bottom line is this: “Grace foils legalism. But grace fuels righteousness” (274).
Lunde’s final chapter, “Following the Servant-King Today,” draws out some practical implications of covenantal discipleship. Here are a few highlights: a contrast between covenantal discipleship and the “Moralistic, Therapeutic Deism” prevalent in American churches (Christian Smith, with Melinda Lindquist Denton, Soul Searching: The Religious and Spiritual Lives of American Teenagers [Oxford: OUP, 2005]); a call to spread the good news not just of a Gracious savior, but of a glorious King who deserves and demands complete devotion; a challenge to develop disciples who can articulate the meaning of Jesus and his kingdom; a rebuke of teaching that ignores Jesus’ commands or makes radical, sacrificial obedience an optional an optional extra for the super-committed. No. Grace-enabled obedience is the essential calling of all who follow Jesus!
Following Jesus is a welcome addition the growing body of non-technical studies in biblical theology. This reader would only have asked for a simpler structure on the “why” question in order to streamline that discussion and reduce repetition. More editing to simplify and clarify the prose would have increased readability. (The latter critique applies to me too, so it is entirely sympathetic!) Nitpicking aside, I heartily commend Lunde for giving us a thoughtful and accessible presentation of Jesus as the culmination of the OT covenants and the completion of the OT story. He shows how Jesus person and work continues the trajectory of crucial biblical themes. His approach draws out overlooked implications from often-ignored narratives such as the ministry of John the Baptist and the baptism and temptation of Jesus. The “Relevant Questions” that conclude each chapter provide for reflection and discussion, an added bonus to a terrific text for college courses on Jesus and Christian discipleship. I will return to this book often as I teach on Jesus and Biblical Ethics. Perhaps most importantly, Lunde’s timely work gives theological foundations to an emerging generation of believers who are fed up with the domesticated Jesuses on offer today and who want to reclaim his radical demands. Jonathan Lunde offers us the gracious covenant context we need to avoid the pitfalls of legalism and compromise and to humbly and wholeheartedly follow Jesus, the Servant King.
August 5, 2021
2021 reads: #32
Rating: 4.5 Stars
This book explores New Covenant discipleship within the framework of the progression of the biblical covenants. Certain covenantal patterns are identified (enabling grace and righteous demand) that find their fulfilment and culmination in Christ in the New Covenant. Grace and the demand for obedience come to us by virtue of Christ being the Suffering Servant as well as the Davidic King who brings the law to its final form.
This book is well argued, it includes an excellent discussion of the relation of the covenants, and is littered with insights. It does not leave the reader with only a framework but moves to how this should be lived out in following Jesus. Here again covenant patterns of remembrance, reception and response form the backbone of how we can live and strive for holiness in the inaugurated kingdom where we still experience the tension of the battle between the new creation and the sinful desires of the flesh.
A great read for those seeking to bridge the gap between theology and practice.
Rating: 4.5 Stars
This book explores New Covenant discipleship within the framework of the progression of the biblical covenants. Certain covenantal patterns are identified (enabling grace and righteous demand) that find their fulfilment and culmination in Christ in the New Covenant. Grace and the demand for obedience come to us by virtue of Christ being the Suffering Servant as well as the Davidic King who brings the law to its final form.
This book is well argued, it includes an excellent discussion of the relation of the covenants, and is littered with insights. It does not leave the reader with only a framework but moves to how this should be lived out in following Jesus. Here again covenant patterns of remembrance, reception and response form the backbone of how we can live and strive for holiness in the inaugurated kingdom where we still experience the tension of the battle between the new creation and the sinful desires of the flesh.
A great read for those seeking to bridge the gap between theology and practice.
February 20, 2019
This is a good book. I appreciate Lunde's attention to the various covenants and their importance to understanding the work of Jesus. I love that he defined Jesus as our Servant King who serves us now (grace) and yet reigns as our King and deserves our allegiance (demand).
April 28, 2020
This was written by my Professor at Biola . He presents a compelling view of the covenants throughout the bible in light of Jesus Christ. In addition he challenges Christians to act upon these truths in a gracious and true way.
January 2, 2021
Solid background into the meaning of discipleship seen through a 1st century Jewish lens, the one in which Jesus viewed his world. Covenant, covenant, covenant!
January 18, 2012
Jonathan Lunde expounds the biblical covenants, the Christian's relation to the law, the Kingdom of God, and Christology in the service of laying the foundations for faithful Christian living.
The themes that Lunde has selected to form the theological basis of this work are ones that theologians and biblical scholars have long recognized as among the most important in Scripture. Sadly very few lay-level books have approached these themes. Lunde's work nicely fills this gap. What is more, despite the complexity and disagreements that surround these issues, Lunde, for the most part, arrives at what I believe to be the best interpretations. For instance, though he believes all of the biblical covenants are grounded in grace, he also recognizes that the Mosaic covenant differs from the others by providing stipulations with blessings and curses. The others are gift covenants. Lunde also does a good job handling the issue of the law's relation to the believer and noting both the continuities and the discontinuities involved.
Throughout the whole, Lunde makes applications to the Christian life. He structures the book around three questions: (1) "Why should I be concerned to obey all of Jesus' commands if I have been saved by grace?" (2) "What is it that Jesus demands of his disciples?" (3) How can the disciple obey Jesus' high demand while experiencing his 'yoke' as 'light' and 'easy'?"
In answer to his first question Lunde expounds the biblical covenants. He notes that they are all grounded in grace, that certain of the covenants are unconditional in nature, and yet that all the covenants maintain expectations for both parties. Thus even though Jesus has fulfilled the new covenant's requirements, this does not relieve the Christian of his duties toward God.
In answer to the second question Lunde primarily expounds the law as it had been transformed by the arrival of Jesus. He notes that while Jesus has fulfilled the law, the expectations on believers are now higher, not lower.
In answer to the third question, Lunde focuses on the enabling grace given to believers in the new covenant. Overall, Lunde does an excellent job of maintaining a grace focus and recognizing the responsibilities that are vital to Christian discipleship.
As with any book, a few weaknesses do emerge. I'm not convinced that Genesis presents two Abrahamic covenants, one conditional and one unconditional. Nor was I convinced by his argument that the servant in Isaiah 53 is first Israel and then ultimately Christ; furthermore, this lengthy digression didn't advance the point he was making in that section of the book. Finally, some of his mission talk, though brief, seemed loose.
The strengths of this work far outweigh its weaknesses. It deserves a wide reading since it will both inform lay readers of important but neglected aspects of biblical teaching while at the same time relating practically to their daily Christian walk.
The themes that Lunde has selected to form the theological basis of this work are ones that theologians and biblical scholars have long recognized as among the most important in Scripture. Sadly very few lay-level books have approached these themes. Lunde's work nicely fills this gap. What is more, despite the complexity and disagreements that surround these issues, Lunde, for the most part, arrives at what I believe to be the best interpretations. For instance, though he believes all of the biblical covenants are grounded in grace, he also recognizes that the Mosaic covenant differs from the others by providing stipulations with blessings and curses. The others are gift covenants. Lunde also does a good job handling the issue of the law's relation to the believer and noting both the continuities and the discontinuities involved.
Throughout the whole, Lunde makes applications to the Christian life. He structures the book around three questions: (1) "Why should I be concerned to obey all of Jesus' commands if I have been saved by grace?" (2) "What is it that Jesus demands of his disciples?" (3) How can the disciple obey Jesus' high demand while experiencing his 'yoke' as 'light' and 'easy'?"
In answer to his first question Lunde expounds the biblical covenants. He notes that they are all grounded in grace, that certain of the covenants are unconditional in nature, and yet that all the covenants maintain expectations for both parties. Thus even though Jesus has fulfilled the new covenant's requirements, this does not relieve the Christian of his duties toward God.
In answer to the second question Lunde primarily expounds the law as it had been transformed by the arrival of Jesus. He notes that while Jesus has fulfilled the law, the expectations on believers are now higher, not lower.
In answer to the third question, Lunde focuses on the enabling grace given to believers in the new covenant. Overall, Lunde does an excellent job of maintaining a grace focus and recognizing the responsibilities that are vital to Christian discipleship.
As with any book, a few weaknesses do emerge. I'm not convinced that Genesis presents two Abrahamic covenants, one conditional and one unconditional. Nor was I convinced by his argument that the servant in Isaiah 53 is first Israel and then ultimately Christ; furthermore, this lengthy digression didn't advance the point he was making in that section of the book. Finally, some of his mission talk, though brief, seemed loose.
The strengths of this work far outweigh its weaknesses. It deserves a wide reading since it will both inform lay readers of important but neglected aspects of biblical teaching while at the same time relating practically to their daily Christian walk.
April 4, 2011
"Following Jesus, Servant King" is a theology book that explores Scripture using cultural background information to help explain what Jesus expected from His followers. The author explained how the two types of covenants (grant, conditional) work. He then talked about the covenants found in the Old Testament, how God's grace was always involved, and how this provided insights into the grace/works aspects of the New Covenant.
He also explored the three ways in which Jesus brought the law to its fulfillment: by changing our need for it (like the sacrificial system), by explaining the original intent (like loving your neighbor), and by heightening it by getting at inner thought issues (like Jesus' anger/murder, lust/adultery commands). He also explored how Jesus intended for us to be able to met these high standards.
The author quoted verses from the Old and New Testament to make his points, but he also used cultural background information about the different types of covenants, the law, and discipleship to help clarify some seemingly difficult or confusing points in Scripture. He did an excellent job of explaining the tensions found in Scripture. The writing was formal in tone but not difficult to follow.
The author gave good illustrative examples and made thorough arguments (with excellent footnoting of his sources), but the writing in the first section sometimes seemed wordier than necessary. Overall, though, I found this book very interesting and informative. I would recommend it to those who want to better understand the role of grace and the law in the Christian life.
I received this book as a review copy from the publisher through the KOINONIA blog.
He also explored the three ways in which Jesus brought the law to its fulfillment: by changing our need for it (like the sacrificial system), by explaining the original intent (like loving your neighbor), and by heightening it by getting at inner thought issues (like Jesus' anger/murder, lust/adultery commands). He also explored how Jesus intended for us to be able to met these high standards.
The author quoted verses from the Old and New Testament to make his points, but he also used cultural background information about the different types of covenants, the law, and discipleship to help clarify some seemingly difficult or confusing points in Scripture. He did an excellent job of explaining the tensions found in Scripture. The writing was formal in tone but not difficult to follow.
The author gave good illustrative examples and made thorough arguments (with excellent footnoting of his sources), but the writing in the first section sometimes seemed wordier than necessary. Overall, though, I found this book very interesting and informative. I would recommend it to those who want to better understand the role of grace and the law in the Christian life.
I received this book as a review copy from the publisher through the KOINONIA blog.
June 6, 2015
Lunde has taken on an ambitious project in "Following Jesus, the Servant King." He poses and seeks to satisfactorily answer central questions of Christian discipleship: 1) why follow Jesus' difficult ethical commands when we believe grace abounds? 2) what exactly is the content of Jesus' demand on his disciples? and 3) how can we live faithfully into the demands of Christian discipleship?
I taught this book to a group of mature Christians over a 9 month period, and here are my practical reflection. I love the questions, and I am satisfied with the deep theological and Biblical content throughout the book, but I often found that what I was reading was not furthering my understanding of the question at hand. Lunde gives us a lot of covenantal theology in this book, tying together all the great covenants of Scripture, but doesn't always bring us from the covenants back to the questions at hand. This made the text feel a bit unfocused at times, though surely every bit of it was helpful, engaging, and worthy of discussion.
So please do read this book, teach this book, but it might require some reordering to make the content immediately helpful in the context of a study group. It WILL get you discussing important concepts and most centrally, focus your group on what it means to follow Jesus in this age of the inaugurated Kingdom.
I taught this book to a group of mature Christians over a 9 month period, and here are my practical reflection. I love the questions, and I am satisfied with the deep theological and Biblical content throughout the book, but I often found that what I was reading was not furthering my understanding of the question at hand. Lunde gives us a lot of covenantal theology in this book, tying together all the great covenants of Scripture, but doesn't always bring us from the covenants back to the questions at hand. This made the text feel a bit unfocused at times, though surely every bit of it was helpful, engaging, and worthy of discussion.
So please do read this book, teach this book, but it might require some reordering to make the content immediately helpful in the context of a study group. It WILL get you discussing important concepts and most centrally, focus your group on what it means to follow Jesus in this age of the inaugurated Kingdom.
November 9, 2011
Short review: I gave up on this about half way through. It is not a bad book, but I just didn't get it. It was using an understanding of covenantal theology that I just didn't understand or I disagree with in a way that prevents me from understanding what he is talking about. Up until this point he really had not gotten to the understanding discipleship part, so I can't comment much on that.
I wouldn't mind trying this again, but I think I need a reading partner that understands covenantal theology more than I do.
My slightly longer review is on my blog at http://bookwi.se/lunde/
I wouldn't mind trying this again, but I think I need a reading partner that understands covenantal theology more than I do.
My slightly longer review is on my blog at http://bookwi.se/lunde/
March 9, 2013
Inspiring read on biblical discipleship!
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