In chapter 12 Myers argues that the New Testament displays an understanding of covenant theology through the examination of three texts: Romans 5, 1 Corinthians 15, Revelation 21-22.
Each of these textual surveys is well done. The one significant refinement I would make to this chapter would be a clearer emphasis on physical aspects of God’s kingdom.
In his treatment of 1 Corinthians 15, Myers wishes to reduce the kingdom to kingship. This was a popular view in the mid-to-late twentieth century, but recent scholarship has demonstrated that the realm should not be excluded from the biblical concept of kingdom.
As Jonathan Pennington writes: “The root of this view [that kingdom refers to kingship rather than realm] is from Gustav Dalman’s Words of Jesus.” He notes dissent from Dalman in the work of more recent scholars. Brevard Childs holds that Dalman depended too much on rabbinic tradition, which is problematic “because this tradition was rather suspicious of and ultimately rejected the views of the kingdom found in the apocalyptic literature,” literature which Childs holds must be factored in (Biblical Theology of the Old and New Testaments, 632). Pennington also observes, “[T]he linguist Rick Brown offers yet another correction to Dalman’s widespread view. Brown convincingly shows that rather than always referring to rule, ‘the Jews had a more complicated kingdom expectation with several components of meaning'” (Rick Brown, ‘Translating the Whole Concept of the Kingdom,’ Notes on Translation 14/2 (2000): 1-48; idem, ‘A Brief History of Interpretations of ‘The Kingdom of God’ and Some Consequences for Translation,’ Notes on Translation 15/2 (2001):3-23)” (Jonathan T. Pennington, Heaven and Earth in the Gospel of Matthew (Grand Rapids: Baker, 2009), 254-55). It is thus best to see both kingship and realm as included in the idea of kingdom.
In 1 Corinthians 15, Paul connects Christ’s reign to the resurrection, to his role as the last Adam, and (in its culmination) to his return to earth. Paul also says that the reign is comprehensive (“all things in subjection under him”). This argues for the concept of kingdom to retain the realm aspect, with the realm being all of creation.
In his treatment of Revelation 21-22 Myers does see the land promise fulfilled in the new Jerusalem, and in footnote 29 on page 279 there is an indication that he might see the new Jerusalem as part of a restored creation. But in a section describing the ultimate fulfillment of the land promise, it is notable how little land appears. This is no minor theme in the Bible. It is rooted in the creation blessing of Genesis 1:26-28, and it is a theme in every single covenant. To focus on the land is not less “spiritual” or less Christ-centered any more than the focus on the physical resurrection of the body. Christ is king over the new creation, succeeding where Adam failed and leading the redeemed to reign with him (Rev. 22:5).