Edward W. Klink, III

Summary: Proposes that creation is not confined to beginnings but unfolds throughout the biblical story, concluding in the new creation.

Edward W. Klink III contends that the church has a truncated doctrine of creation, focused only on the beginning of all things. We focus on the scientific controversies around beginnings. We see it as subordinate to redemption and we are often focused more on the end of all things. Klink argues that the doctrine of creation ties all of this together and runs through the narrative of scripture. He sees the work of Jesus both revealing and fulfilling the purpose of creation and the new creation being the end for which all things were created.

He begins with Genesis 1 and 2 and the covenantal relationship God establishes with his people as prophets, priests, in a creation that is the temple of God. Genesis 3 tells the story of creation under the curse of sin, while revealing God’s ongoing commitment to creation, eventuating in redemption. Genesis 11 is the focus of the next step in this unfolding story, that of creation’s confusion at Babel as the ultimate expression of the anti-God city of man.

In Abraham God renews and reinstates his vision for humanity, the promise of a new country. Israel embodies the new Adamic humanity; prophets, priests, and kings with God in their midst. Yet, their failure opens the way for God to fully reveal creation’s purpose in Christ as prophet, priest and king. He is not only these things, but also the temple. Klink asserts that Jesus was never plan B (or C) but the one toward whom creation’s purpose pointed. One of the most fascinating parts of his discussion is his reflection on John 18-20 where the agony, death, burial, and resurrection of Jesus are set in a garden with Jesus as the Gardener as he comes to Mary, reversing the story of the first garden. He explores how the cross’s suffering and shame restores what was lost in partaking of the tree, bringing what was intended in creation to fulfillment.

Just as Christ as second Adam fulfills creation’s purpose, so the church fulfills the corporate Adam’s (Israel’s) purpose, becoming, as the body of Christ, a temple unto the Lord. As a people remaining in the world, they fulfill Adam’s embodied life, caring both for human bodies and for the rest of physical creation. All this anticipates the new creation, in which “heaven” comes to earth and all things are re-created under Christ. This in turn leads to the consummation of the sabbath rest of creation and life in God’s garden city.

I greatly appreciated the idea of the continuity of creation throughout the biblical narrative and not opposing creation and salvation. It removes salvation from a purely “spiritual” experience to one that brings redemption into our bodily life, into the care of creation, and into the expectation of the new creation. I do think there is more work to be done in explaining how Jesus is not plan B, particularly, what the work of Christ would have been had there not been a fall. Yet the picture of Christ as the one who fulfills creation’s purpose only enlarges our vision of Christ. Klink opens for us a vision of creation not truncated and subordinated, but integral throughout the biblical story to the purposes of God in Christ.

________________________________

Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.… (más)

The aim of this taxonomy is to describe the discipline of biblical theology by comparing five distinct types of contemporary biblical theology. These five types represent the continuum of contemporary biblical theology. The authors provide two chapters to describe each type: the first describes the theory of this specific type, and the second gives an example of a modern scholar. The authors also contribute to the dialogue by offering their brief critique for each approach at the end of the scholar chapter (second chapter of each type). The book is easy to read, and well organized.… (más)

The aim of this taxonomy is to describe the discipline of biblical theology by comparing five distinct types of contemporary biblical theology. These five types represent the continuum of contemporary biblical theology. The authors provide two chapters to describe each type: the first describes the theory of this specific type, and the second gives an example of a modern scholar. The authors also contribute to the dialogue by offering their brief critique for each approach at the end of the scholar chapter (second chapter of each type). The book is easy to read, and well organized.… (más)