O. Palmer Robertson has become a household name in Reformed circles, especially regarding his work in biblical theology. For over five decades, he has contributed such scholarly works as “Christ of the Covenants” and “Christ of the Prophets.” His latest project is “Christ of the Consummation” (P&R, 2025), a multivolume New Testament biblical theology. His first volume, published in 2022, covered the four Gospels. The second installment covers Acts and Paul.
In the preface to his first volume, Robertson states that the aim of his project is to continue the work that Geerhardus Vos began in his Biblical Theology: Old and New Testaments. Vos sought to articulate the historical progression of the revelation process found in the Bible. However, though he wrote various articles and books touching on the entire New Testament, he only included the period from Christ’s nativity through his public ministry in his Biblical Theology. Robertson seeks to pick up where Vos left off, with his second volume.
Volume Two traces the historical progress of revelation in the book of Acts and in Paul’s epistles. The former is divided according to the programmatic statement of Acts 1:8, whereas the latter is divided into three chronological phases of Paul: early (1-2 Thessalonians, 1-2 Corinthians, Galatians, and Romans), middle (Ephesians, Philippians, Colossians, and Philemon), and later (1 Timothy, Titus, and 2 Timothy). The key aspect to Robertson’s treatment is identifying and tracing development throughout, even with such a relatively short historical period (only about 35 years).
Roberston’s work is helpful on several levels. First, he produces a rare combination of biblical theology with elements of systematic theology, detailed exegesis of debated passages, appreciation for literary structure, macro-hermeneutical observations regarding the New Testament use of the Old Testament, and even practical application throughout. Few works display such breadth and scope.
Second, he provides interesting and insightful observations about many passages and topics, some of which are controversial. For example, he addresses the issue of tongues, the identity of ‘Israel’ in Romans 11 (and answers the question, “In what sense are Israel and the nations covenantal heirs today?”), the Lord’s Supper, and women’s roles in the church—all within a redemptive-historical framework. Other topics are less controversial, but no less helpful. For example, Robertson analyzes the speeches in Acts and considers how they anticipate material in the Gospels and other New Testament writings recorded later.
Third, and perhaps most important for the aim of the work, he identifies specific areas of revelational progression. In Acts, the progression inherent in the speeches is also traced through the events recorded in the book, summarized in 1:8.
“Jesus does not simply commission his disciples to carry out this momentous task. Instead, he declares that as the reigning, resurrected Christ, he has determined the great things that will actually happen” (63).
The progress in the events revolve around geographical expansion in three stages: from Jerusalem, to Judea, Samaria, and surrounding areas, to the extremity of the earth. Paul’s missionary journeys in the third stage reveal that subsequent progress of the gospel will be not so much by miraculous intervention, but providential direction.
In Paul’s letters, progress is traced through three phases. “Early Paul” establishes eschatological expectations and defines the gospel message that is to go to the nations. “Middle Paul” comprises his prison epistles. While in confinement, he develops and presents the “cosmic Christ” and the fullness of life in him. “Later Paul” is made up of the Pastoral Epistles. In these final letters, “Paul focuses on the structural and confessional needs of the emerging community. He also anticipates a change in conflict over the gospel” (450).
Robertson notes three elements of progress in this last phase: conflict within the church, provision of church government, and how Paul speaks of the Church’s credo. This last element is especially fascinating and helpful, as Robertson looks at five types of credal declarations and the theological content contained therein.
Though Robertson addresses the kingdom of God theme in the first volume, it receives little attention here. This is especially perplexing considering the kingdom context of Acts 1:8, the programmatic verse for the historic progression of the entire book. Not only is it connected to the post-resurrection, pre-ascension teaching of Christ about the kingdom (1:3), but it is also the answer to the question raised by the disciples about the kingdom (1:6).
Moreover, there are other areas I would have liked Robertson to address. For instance, when discussing the “man of lawlessness” preceding Christ’s return, there is no interaction with G.K. Beale’s and Kim Riddlebarger’s important work on the subject. In another place, Robertson explores three principal promises to Abraham in order to understand their fulfillment to Israel and the nations today. In his discussion of the promised “seed,” there is no mention of Galatians 3 (especially verse 16).
However, when all is said and done, these complaints are relatively minor, and seem almost unfair, considering the ambitious scope and length of the book (over 500 pages). There is only so much one can include, but I would have welcomed these additions.
Overall, this is a valuable contribution to New Testament biblical theology, providing a helpful complement to other notable work in the field by confessionally Reformed scholars like Beale and Gerhardus Vos. Along with the first volume, it is worth adding to your library.
Jason Hunt serves as assistant pastor at Chapin Presbyterian Church in Chapin, South Carolina.