On Freedom, Love, and Power (review)

Jacques Ellul (1912–1994) was best known in France for his philosophical treatments of technology. However, he was also an accomplished lay theologian, loosely associated with the neo-orthodox movement; he was particularly fond of Karl Barth. Originally given as a lecture series on biblical passages, this book—edited by Vanderburg—has been compiled and translated after Ellul’s death.

The book has four parts, which make up four series of lectures interpreting Genesis 1–3, Job 32–42, the kingdom parables in Matthew, and the first verses of John 1. The book also contains an epilogue by Vanderburg that summarizes Ellul’s reading of Revelation. Ellul employs textual criticism in discussing the origins of these narratives but moves on to favour a more theological form of exegesis that uses both Christian and Jewish sources.

In part 1 of these essays, Ellul demonstrates two primary themes in the Creation narratives: first, he discusses freedom. Freedom is a part of the created order, since all people are created for equality with each other. Freedom is also found in loving communion with God. Second, Ellul examines false religion. Despite his prior exploration of freedom, he discloses that false religion (symbolized supremely in the serpent) tempts humans to seize autonomy apart from God. Thus, Ellul contends that the narratives of Genesis are intended to denounce the enslavement caused by the sun and animal cults of the surrounding nations near Israel as well as to warn the contemporary reader of the temptation of false religion.

These two themes come together in the third chapter, as eating the fruit demonstrates the human desire to find understanding and freedom independent of God; the lust for autonomy results in idolatry and death. Ellul demonstrates that to be human is to love freely, which entails a process of maturation after the Fall, in order to come back into God’s love and renewing life.

Part 2 of the compendium interprets the story of Job. Ellul makes three intriguing assertions here: first, he interprets the whole of Job as a type of Christ. Second, he re-interprets Job’s reward and restoration at the end of the book as symbols of the eschaton, where the consequences of the Fall are abolished. Third, he reads Job’s conversion at the end of the book through the lens of God’s wager with Satan in the beginning. Thus, it appears that Job pardons God by repenting of his complaints; in effect, he loves God without reward, as God wagered he would do. So, according to Ellul, the moral of the story is not a theodicy. Instead, Ellul claims that God loves human beings even when his actions and the existence of evil are inexplicable.

In part 3, Ellul engages the parables of the kingdom in Matthew. His treatment is diverse and detailed, and it comprehends many pericopes. Ellul’s text is full of exegetical insights exploring details that other theologians have missed. The overarching theme of this part is the mystery of the Kingdom of Heaven; thus, the Reign of God contradicts—in fact, refutes—the powers of this world, including the world of religion. Part 4 is Ellul’s brief reflection on John 1: here he argues that the Jesus of history embodies the Hebrew word of God and is also the Christ of faith. Throughout the book, but here especially, Ellul demonstrates his appreciation and reliance on Karl Barth in offering theological interpretation.

In his afterword, Vanderburg examines Ellul’s claim that Revelation foretells the fall of false religious-political powers, such as Babylon. Moreover, Ellul reads Revelation as a document of hope for universal salvation; he argues that the lake of fire is purgatorial, destroying and burning away what causes sin in people. The second death is the death of death, the death of sin that is death itself; thereafter, God’s unlimited love and forgiveness contribute to the purging of sin and the renewal...