Abstract
This book is the seventh volume in the Studies in Christian Doctrine and Scripture series. In this volume, Jamieson argues that in Hebrews, the title ‘Son’ stands both for the divinity and the messianic role of Jesus. In chapter one, Jamieson explicates six Christological concepts or tools by gleaning from the church fathers and conciliar councils so as to apply them in reading Hebrews. The first tool states that Jesus is God the Son in answering the question ‘who is Jesus?’ The second tool declares that Jesus is ‘one person with two natures’ in response to the question ‘What is he?’ The third tool asserts Jesus’ eternal existence and his incarnational appearance ‘in these last times.’ The fourth tool offers ‘the distinction between theology and [divine] economy’ (p. 31) to enable exegetes to identify passages that either refer to Jesus’ divinity or his humanity. The fifth tool ‘distinguishes between the incarnate Christ’s divine and human natures as the basis of . . . particular assertions’ (p. 36). Finally, the sixth tool utilizes a paradoxical prediction, i.e., communicatio idiomatum, as a strategy to express both Jesus’ divinity and humanity in a seemingly contradictory manner.
In chapter two, Jamieson explores the title ‘Son’ as Jesus’ divine designation. He argues that Hebrews presents Jesus as God: Jesus is co-creator, the perfect imprint of God, sustainer of creation, sovereign and enthroned (Heb 1:2b-4); he is God and Lord who sits on God’s throne (Heb 1:5-14), the divine Son suffered (Heb 5:8), and he is the eternal Son of God (Heb 7:3). Jamieson also denotes Jesus’ distinctiveness from God the Father and the Spirit (Heb 1:3a).
In chapter three, Jamieson discusses the Son’s incarnational mission in Hebrews by fleshing out ‘how the Son became Son’ (p. 76). Jamieson argues that without losing his divinity, Jesus became human (e.g., Heb 2:9-10, 14-15, 17; 10:5-14). Jesus’ mission is characterized by his faithfulness in the face of temptation and suffering. Bodily resurrection follows Jesus’ ultimate suffering, i.e., death on the cross. The resurrection signals Jesus’ perfection, which has enabled him to become a high priest. By utilizing a sequential reading of Hebrews, Jamieson then argues that Jesus ascended into heaven to offer himself in the heavenly sanctuary following his appointment of the high priesthood at his entrance to heaven.
In chapter four, Jamieson contends that the title ‘Son’ refers to Jesus’ messianic appointment at his enthronement in heaven (Heb 1:4). Jamieson resists the idea that the motif of Jesus’ priesthood outweighs Jesus’ messiahship. Instead, he proposes that Jesus as the Davidic Messiah is interspersed throughout the epistle. In chapter five, Jamieson argues that Jesus’ Messianic Sonship is couched in his divine Sonship. Jesus’ theandric messiahship allows him to reign on God’s throne (Heb 1:3, 13) and inherit the universe. The theandric messiahship of the Son enables us to observe that Jesus is the Son who became the Son.
Finally, Jamieson draws four vital conclusions based on his preceding arguments. First, he refutes the notion that Jesus’ divinity was a later development and that divine Christology is not textually warranted. Jamieson ably demonstrates that the Epistle to the Hebrews repeatedly indicates that Jesus is God. For the author of Hebrews, Jamieson states, ‘Jesus’ divinity is not a theological bar the author leaps to clear, but the ground he plants his feet on to read Scripture’ (p. 145). Second, Jamieson compares the Christology of Hebrews with Chalcedon. Although the natures of the two documents vary, both Hebrews and Chalcedon affirm Jesus’ divinity and humanity. Third, Jamieson perceives a parallel between Hebrews and Acts 2:38 and Romans 1:3-4 in their deployment of the term Lord and Son to express both Jesus’ divinity and messiahship.
In this work, Jamieson lucidly and ably demonstrates that the designation ‘Son’ in Hebrews stands for both Jesus’ divinity and messianic task. His reading of Hebrews with the lenses of fathers and conciliar councils provides fresh insights and cogent arguments on Jesus’ Sonship. For instance, his deployment of pre-modern exegesis has enabled him to effectively refute modern scholars’ denial of the pre-existence of Jesus as God’s Son.
The monograph is not without deficiencies, however. Jamieson’s repeated and emphatic denial of Jesus’ high priesthood on earth, his insistence that Jesus did not have ‘an indestructible life’ (Heb 7:16) prior to his resurrection are not compelling. Also, his emphasis on Jesus’ messiahship has deterred him from making a robust connection between Jesus’ Sonship and his high priesthood. Regardless, The Paradox of Sonship will be a valuable resource, especially to those who are drawn to the theological interpretation of Scripture.