Alexander, T. Desmond. From Eden to the New Jerusalem: An Introduction to Biblical Theology. Grand Rapids, MI: Kregel Academic & Professional, 2008.
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Introduction
The Bible is a collection of sixty-six books written by several people over the course of many centuries in various genres. Some, reading the sentence above, might wonder if it is possible for these various books to have a unified story, a “meta-story.” T. Desmond Alexander, who researches, writes, and lectures about Biblical Theology, strives in his book From Eden to the New Jerusalem to show that the Bible does have a “meta-story” “linked by common themes, centered on a unique deity.” This story “addresses two of life’s most fundamental questions: (1) why was the earth created? (2) What is the reason for human existence” (10)? His method of demonstrating the “meta-story” of the Bible is to read the Bible through the lens of the visions in Revelation 20-22. Thus, he reads the Bible backward, beginning at the end, and shows the reader how God works in the world to bring it to that end.
Summary
To begin with, the thesis of the book is most explicit at the end of the book. Alexander writes, “As we move from Genesis to Revelation, a consistent and coherent pattern emerges, centered on the idea that God created this earth with the intention of constructing an arboreal temple-city. This unique metropolis, as God’s abode, will be inhabited by people who display the holy nature of God himself” (188).
In chapter two, the author shows how God created the earth as a place where God would dwell with humanity in covenantal communion. However, the first people, Adam and Eve, through their disobedience lost this covenantal communion for all their descendants. They were cast out of the garden of Eden and God’s presence (14). Man remains on earth, but “God’s presence” is associated with heaven (15). However, throughout the history of Scripture God reestablishes His presence among a people. At first in brief glimpses, but then in a unique way amongst the people of Israel in the tabernacle and temple. The tabernacle/temple by God’s design points back to Eden in its garden like decorations (31). Indeed, it is the place where God dwells among His people. The church, then, replaces the temple. As the church expands, the dwelling place of God expands (60). Though the idea of a temple-garden city is overshadowed by the church, a heavenly city built by God stands as a future hope for God’s people. It is this city that book of revelation refers to in its final chapters.
Chapter three shows how in the fall, Adam and Eve, though God’s viceregents, rejected God’s reign. In doing so, they forfeited their right to rule (77). However, God begins to establish His kingdom at first in the shadow of theocratic Israel. Then God’s kingdom is inaugurated in the coming of Jesus, who succeeds where Adam, Israel, and David failed (88). God’s kingdom will be consummated at the end of this age when Christ returns (96-97). Chapter four goes on to show how God’s kingdom overcomes the kingdom of Satan. Satan is the source of evil and the ruler over the fallen world. Jesus came to overthrow him (111, 113).
Jesus, according to chapter five, redeems creation and defeats the devil in His suffering as the lamb of God (122). Similar to but more significant than the lambs of the Passover, Jesus, in His sacrifice, serves as a sacrifice that atones, purifies, and sanctifies God’s people (134). Chapter six teaches that in Christ, the unity of humanity from various places and tribes is reestablished (163). Furthermore, in Christ, all of creation is redeemed (162). Christ makes a holy people, and these holy people dwell in the New Jerusalem (169).
In chapter seven, Alexander shows that God not only saves a people, making them holy, but He also will establish them in security. Currently, there are two kingdoms/cities. One is the rebellious city—the kingdom of darkness—doomed to destruction (177). The other is the bride of Christ—the church—promised eternity in the perfect new creation (186). The overarching story of the Bible from Genesis to Revelation, as the closing chapter points out, is God creating and then redeeming a people for Himself to dwell with Him in an “arboreal temple-city” (188). In the beginning, it appears to all be lost in the first Adam’s fall, but in the second Adam—Christ Jesus—all is being set right. As the seed of the woman, the blessed offspring of Abraham, the ever-reigning Son of David, the sacrificial lamb, and the defeater of the Devil, Christ Jesus ushered in the Kingdom of God and will consummate it in His second coming (192). In Him, life in its fullness will be restored (192).
Evaluation
In evaluating this work, it needs to be stated first and most importantly, that Alexander supports his thesis with ample evidence and argumentation. His thesis is, “as we move from Genesis to Revelation, a consistent and coherent pattern emerges, centered on the idea that God created this earth with the intention of constructing an arboreal temple-city. This unique metropolis, as God’s abode, will be inhabited by people who display the holy nature of God himself” (188).
One of the strongest evidences and arguments for Alexander’s thesis comes from his presentation of the “motif of temple.” He shows that there is a clear parallel between the Holy of Holies of the temple/tabernacle and the New Jerusalem. Holy of Holies was a cube (1 Kings 6:20), and the New Jerusalem is said to be a cube, though a much larger one (Rev. 21:16). The inner sanctuary was overlaid with gold (1 Kings 6:20). The New Jerusalem is a city of pure gold (Rev. 21:18) (20). Alexander also points out how the Garden of Eden is a sanctuary where God’s presence dwells and shares many parallels with the tabernacle/temple of Israel. The author states several. Here are some: both are entered from the east and guarded by cherubim (Gen. 3:24; Exod. 25:18-20; 26:31; 36:35; 1 Kgs 6:23-29; 2 Chr. 3:14), the menorah seems to symbolize the tree of life (Gen 2:9; 3:22; Exod. 25:31-35), Adam served a similar priestly role in the garden that the Levites did in the sanctuary (Gen. 2:15; Num. 3:7-8; 8:26; 18:5-6), and the dwelling presence of God is said to be both places (Gen. 3:8; Lev 26:12; Deut. 23:15; 2 Sam. 7:6-7) (21-22). Both Eden and the tabernacle/temple serve as shadows of the substance that comes in the New Jerusalem. Eden is the start, and New Jerusalem is the end. God will dwell with His viceregents in a garden city that encompasses the whole world. In the remaining chapters of the book, Alexander demonstrates similar amounts of evidence that the Bible has a “meta-story.” He shows how God brings about this New Jerusalem.
Alexander, in a later chapter, shows strong parallels between Jesus and the Passover lamb. Jesus fulfills what the lambs in the Old Testament foreshadowed. He delivers a people from the king and kingdom of darkness through an atoning, purifying, and sanctifying work. As Alexander points out, the Lamb concept refers to Christ twenty-eight times (122). He, likewise, demonstrates how Jesus’ sacrifice correlates with the Passover. Jesus death is during the Passovers for starters. Next, as the Israelites were not to break any of the bones of the Passover lamb (Ex. 12:46; Num. 9:12). Jesus’ bones were not to be broken (Jn. 19:36) (126). John is saying Jesus fulfilled the scriptures in that His bones were not broken. The Passover lamb was a substitute for the firstborn in Israel. Jesus is the substitute for His people (Heb. 10:12-14) (132). In Jesus’ sacrifice, He paid the sin debt of God’s people (Rom. 3:21-26). Then Alexander posits,
“the Passover sacrifice provides an important paradigm for the process by which the holy status of human beings is restored. Only those who have been sanctified through the sacrificial death of the Lamb, Jesus Christ, can expect to enter the New Jerusalem to live in the presence of God on a transformed earth” (135-136).
Though this reader agrees with the gist of Alexender’s argument in chapter five, more scriptural citation would have strengthened the threefold aspects—atonement, purification, and sanctification—of Jesus being the Passover lamb. However, this may only have happened due to the scope and brevity of the work. Overall, in a relatively small book, covering the “meta-story” of the Bible, T. Desmond Alexander gives ample evidence and argumentation to prove his thesis. In proving his thesis, Alexander answers the two foundational questions he posed at the beginning. First, the world was created that God could rule with and through human vice-regents. Second, humans exist to dwell in covenant communion with God and mediate his reign over creation.
Another strength is that Alexander provides a short, accessible, and practical introduction to Biblical Theology. The book totals out at less than two hundred pages. Technical terms are sparse, and when used they are defined. The author takes time to draw general applications of the principles he draws out of the “meta-story.” For example, after showing how God in Christ defeated and deposed Satan, Alexander provides five observations regarding Satan and how readers can resist him. One, Satan will deceptively try and persuade us that people do not need to acknowledge God’s reign (118). Two, Christians need to be aware and diligent until Satan is cast into the lake of fire because his influence still is pervasive in the world now (118). Three, Christians are involved in spiritual warfare because the Devil refuses to accept his defeat (118). Four, God has provided armor for any Christian’s protection (119). Five, Christians should persevere in the battle because a beautiful inheritance awaits them (119). This is one of many helpful applications the author makes.
Conclusion
T. Desmond Alexander in From Eden to the New Jerusalem proves his thesis and offers practical application throughout the book. The writing style and length of the book make this book an excellent resource for pastors to recommend to congregants without formal theological training. It also helped to remind this reviewer, that when preparing sermons, one should consider how the text fits into the bigger story. Likewise, this resource could be used in Sunday School and new believers/members training to provide them with the big story, so they do not miss the forest for the trees. Even though several authors wrote the sixty-six books the Bible in various genres over centuries, it has one Divine author and one story. Alexander is spot on when he writes, “As we move from Genesis to Revelation, a consistent and coherent pattern emerges, centered on the idea that God created this earth with the intention of constructing an arboreal temple-city. This unique metropolis, as God’s abode, will be inhabited by people who display the holy nature of God himself” (188).