Christian Higher Education in the Baptist Tradition
Southwestern Journal of Theology
Volume 62, No. 2 – Spring 2020
Editor: David S. Dockery
By David L. Allen. Nashville: B&H Academic, 2019, xviii+334 pp., $34.99 paper
Allen is the distinguished professor of preaching and director of the Southwestern Center for Expository Preaching, holding the George W. Truett Chair of Ministry at Southwestern Baptist Theological Seminary. Allen begins with the claim, “The doctrine of the atonement of Christ is the heart of Christianity. The cross of Christ is the heart of the apostles’ preaching. Christians—those who bear the name of Christ—are not only a people of the Book but also a people of the cross” (p. xvii). This is not only uncontroversial but the literature on the subject is, Allen notes, “nothing less that staggering” (p. xvii). The author intends this book to make the literature accessible, to provide a summary and overview of the important doctrine.
The author asserts, “The gospel itself centers around the cross of Christ. In what is unarguably the key NT text stating the gospel in the clearest of terms, Paul writes: ‘[T]hat Christ died for our sins according to the Scriptures, and that He was buried, that He rose again the third day according to the Scriptures’ (1 Cor 15:3–4)” (p. 1). Thus, as Allen asserts several times, the gospel does not center on the cross alone but on the cross and resurrection.
After the Introduction, the book is divided into nine chapters, beginning with definitions of terms and concepts. From the Old Testament, the author makes a compelling case that forgiveness and atonement have always been substitutionary—an animal dies instead of the sinner. He argues that the “NT authors build on that foundation, demonstrating the prophetic fulfillment in the Gospels and doctrinal development in the letters” (p. 51). His multiple pages of quotations of NT texts make an undeniable case for substitutionary atonement. The atonement is a work of the Trinity and is an act rooted in divine love.
In “The Intent, Extent, and Application of the Atonement,” Allen asserts that “most Christians of any theological persuasion would accept” that the purpose of the atonement is God’s “plan to deal effectively and finally with human sin so as to redeem and forgive sinners, reconcile them to Himself, and deliver them from sin’s penalty, power, and ultimately its presence” (p. 149). On the extent of atonement Christians disagree; Allen argues confidently for unlimited atonement.
Allen argues “The Nature of the Atonement” can be summarized “in the following way: Christ substituted Himself for the sins of all people, living or dead; He died in their place bearing their sin” (p. 188). A penultimate chapter addresses “Special Issues Concerning the Atonement,” a list of ministerial questions the author has encountered. Finally, the book ends with an excellent summary of the development and diversity of views of atonement, “Historical Theories of the Atonement.”
This is an excellent resource, providing an accessible, non-technical, and readable survey of an essential Christian doctrine. In response to contemporary challenges to substitutionary penal atonement, Allen argues from the Bible and history in support. He is clearly well-versed in the subject, engaging the literature from a variety of eras and traditions, presenting his positions in a clear manner. No one who reads the book will be unsure of the author’s convictions.
There are, however, claims that could perhaps be clearer. For example, Allen writes, “Only at the cross do we learn who God is; only at the cross do we learn who Jesus is; only at the cross do we learn the sinners we are; and only at the cross do we learn what redemption and salvation are all about” (p. 22). Surely this is hyperbole. Then, on 1 Cor 15:3–4 (cf. Acts 18:1–18), Allen observes that “Paul’s message was ‘Christ died for our sins.’ Notice carefully that Paul is saying that this is what he preached pre-conversion, not post-conversion” (p. 95). It seems from the context that Allen means Paul preached this message to people not yet converted, not that Paul preached it prior to his conversion. Finally, Allen claims, “The first explicit mention of a covenant in Scripture is God’s covenant with Abraham in Gen 12:1–3” (p. 146). Since the word “covenant” does not appear in Gen 12, it would be best not to call it an “explicit mention.” Further, Gen 6:18 and 9:1–17 explicitly mention covenant. Perhaps Allen means the first redemptive covenant is the one God made with Abraham. He also asserts, “The other covenants explicitly mentioned in Scripture are the Mosaic Covenant, the Davidic Covenant, and the new covenant…. Of these four covenants, the only one that has specific reference to God’s plan of redemption for humanity is the new covenant” (p. 146). But in Gal 3:8 Paul declares that the gospel was announced to Abraham and quotes Gen 13:3. Surely the promise to bless all nations is an explicit reference to God’s plan of redemption.
Allen is to be praised for producing a work that will be helpful to scholars, students, pastors, and laypeople. This book is highly recommended.
