God’s Big Picture: Tracing the Storyline of the Bible—Robert Vaughan

INTRODUCTION

“Fundamentally, [the Bible] is just one book written by one author with one main subject” (16). If expositors are going to “rightly handle the word of truth,” the unity of the biblical text must be considered. Inductive Bible study is essential for textual understanding. However, exegesis must include inter-textual context. In other words, how the text fits into the larger theme of Scripture impacts our understanding of the divine message of the passage. Dr. Vaughan Roberts writes “God’s Big Picture” to help Bible expositors properly interpret preaching texts through the framework of the redemptive theme of Scripture.

there is one supreme subject that binds [the Bible] all together: Jesus Christ and the salvation God offers through him

Dr. Vaughn Roberts is a pastor and theologian from the United Kingdom. In his youth, he responded to the Good News while reading Matthew’s Gospel. After studying law at Cambridge University and serving in campus ministry in South Africa, Roberts moved to Oxford to study theology. After completing his academic training, he joined the staff—and later became rector—at St. Ebbe’s Church in Oxford. With a desire to equip the greater Body of Christ, Roberts assumed the director role of the Proclamation Trust, an organization providing resources for Bible teachers and preachers worldwide.

William Graham Scroogie famously described the Bible as the unfolding drama of redemption. In agreement with Scroogie, Dr. Vaughan Roberts proposes the thesis of his book—“there is one supreme subject that binds [the Bible] all together: Jesus Christ and the salvation God offers through him” (17). This Christocentric Biblical Theology is central to“God’s Big Picture: Tracing the Storyline of the Bible.”

THESIS DEVELOPMENT

Roberts develops his thesis—the Bible has one redemptive storyline—utilizing the scriptural theme of God’s Kingdom. He credits Graeme Goldsworthy’s Gospel and Kingdom as the source for his organizing motif, writing, “anyone who has read Gospel and Kingdom will see its influence on these pages (10).” While Goldsworthy’s influence on this book is apparent, Roberts presents the shared central premise in a more accessible format designed for lay readers.

Each chapter of “God’s Big Picture” is tightly organized around three discoveries; namely, who in each biblical epoch (1) is God’s people, (2) where is God’s place, and (3) how is God ruling and blessing? Roberts systematically uncovers these three Kingdom manifestations in each historical period of biblical history. For example, Chapter one begins in Genesis 1-2 before the fall of man and reveals the “Pattern for the Kingdom.” This Patterned Kingdom found in the biblical beginnings contains God’s people as Adam and Eve, God’s place as the garden, and God’s rule and blessing as perfect divine-human relationship. The following epoch of the newly cursed world (Genesis 3) transitions in chapter two to show the Kingdom now perished because of the fall. Following the same three-part inquiry, the author shows in the Perished Kingdom that God has no people, his place is withdrawn from humanity’s presence, and God’s rule is through the curse. The eight chapters of God’s Big Picture systematically and effectively takes the reader on this three-part journey through the Bible. (see chart on page 158)

CRITIQUES

Roberts skillfully develops his thesis throughout the book. However, I find inadequate the usage of Kingdom as a unifying motif. While Kingdom is a beautiful biblical concept, forcing the Kingdom of God into Old Testament descriptives has flaws. In the most accurate and biblical sense, the kingdom is a term reserved for Christ’s Kingdom. The Old Testament does not contain the Kingdom of God in any earthly structure but points to a Kingdom coming. In the church, the first authentic structure of Kingdom fulfillment enters the world. Confusion arises when Kingdom terms are pressed upon Old Testament historical epochs. For example, chapter four—the book’s longest chapter—covers 1,000 years of Israel’s history from Abraham to Solomon (59). Roberts continues his alliteration by titling the chapter the Partial Kingdom. This chapter presents national Israel as the partially fulfilled promise of the Kingdom of God. While the nation of Israel is indeed God’s sovereignly chosen people set aside for his purposes, namely the provision of a Redeemer, confusion arises when the Kingdom of God—Christ’s kingdom—is directly associated with the nation of Israel. The Kingdom of God is not national Israel but Spiritual Israel. Many Jews—and Gentiles—by faith experienced redemption and became Kingdom citizens during Old Testament times. However, God did not spiritually redeem his chosen nation—Israel—making them uniformly a part of his eternal kingdom; instead, he sovereignly blessed them to bring about—or bring in—the spiritual Savior of the World. I believe the author agrees with the previous statement. Nevertheless, Roberts’ usage of the Kingdom motif fails to adequately distinguish National Israel from Spiritual Israel—a significant shortcoming of the book.

Additionally, chapter six awkwardly stretches the Kingdom of God concept by placing God’s people in the person of Christ. Christ is indeed a Kingdom character. He is the King, founder, and redeemer of the eternal kingdom. However, the tightness of Roberts’ alliterated tri-part Kingdom motif binds him to define the life of Christ as a kingdom fulfillment: in a person, place, and blessing/rule. While not necessarily errant, Jesus—the Triune God—is more than “the place where we may enter perfectly into God’s presence (118).” He is in himself the very presence of God and has always eternally existed as the one God. Again, chapter six’s present kingdom fulfilled in Christ explanation is awkward and insufficient.

Finally, God’s Kingdom Theology suffers from a poor eschatological framework. The book is presented from an Amillennial perspective (153). Admittedly, the author’s eschatology only shades his explanation. It does not undermine it. His position, however, is undeniable and has some notable implications in the book. Namely, Roberts implies that God’s saving work extends beyond man to the rest of fallen creation. He states, “[God’s] plan of salvation includes everything, spiritual and physical (28).” Furthermore, the author states, “God made everything in the beginning, and he will redeem everything in the end (28).” While his argument does not appear to go as far as the post-millennial Christian Reconstructionist, Roberts’ statements could be read to indicate that God intends to restore creation through his redemptive work. Whereas Scripture indicates that the redemption of this present world creation is not the goal. For in the end God will destroy this earth by fire and bring in a New Heaven and a New Earth. Thankfully, in chapter eight, the Perfected Kingdom, the book makes a more straightforward statement regarding the destruction of this world—“out with the old, in with the new (151-159).” Unfortunately, because the author vacillates between his early and later statements, the reader is left unclear on the place of God’s redemptive work in the present world.

Amillennialism bears one more notable bad fruit in God’s Big Picture. The statement near the end of chapter five reflects a “replacement theology” regarding God’s people: Israel. Roberts wrongly states, “The New Testament never leads us to expect that there will be any fulfillment of the Old Testament promises other than their fulfillment in Christ. We are not encouraged, for example, to look for their fulfillment in the State of Israel and to expect a new temple to be built there. That is to expect a renewal of the model that has now been dismantled (114).” While it is wrong to view national Israel as having a special passport into spiritual Israel, God is not a covenant breaker. God’s covenants with national Israel will have a future fulfillment in a physical manifestation. Yes, the church is the fulfillment of God’s kingdom people today and for eternity. However, the nation of Israel, through no merit of its own, will be the beneficiary of God’s covenant promises before the end of time.

CONCLUSION

Notwithstanding the noted weaknesses, God’s Big Picture is a helpful introduction to the metanarrative of the Bible. Roberts helps the reader understand the unfolding big picture of God’s divine redemptive plan. Indeed, Bible teachers and expositors must understand the grand narrative of Scripture if its paragraphs and texts are to be correctly understood and applied. All Scripture reveals God’s glory in the redemptive work of Christ, and Roberts successfully helps Bible students understand the unity of the Christ-centered Scriptures.

Additionally, the clear presentation of the Bible’s cohesive storyline developed throughout God’s Big Picture is a notable strength. Roberts does this with brevity and relative clarity. As a result, his work is accessible to a broad audience. I benefited from the unifying insights presented in Roberts’ work and will—with a few cautions—recommend it.