My OperaChrist in the OT
Friday, June 2, 2006 12:20:11 AM
Biblical Theology, Supplemental Handout
Definition and Scriptural Support
N.E. Barry Hofstetter, © 2003
This was originally written to answer an objection to the fact that entire OT points to Christ, and it includes a definition along with some supporting Scripture.
First, a definition:
Redemptive-history (R-H), also known as Biblical Theology, is the study of the Bible from beginning to fulfillment. It examines the historical development of God's plan of redemption as it is actually unfolded through history, and attempts to examine the unique contribution that each biblical writer brings to that unfolding, and emphasizes both the unity and the discontinuity that occurs in the progressive stages of fulfillment. In the theological encyclopedia, it occupies a place directly between exegetical and systematic theology, and differs from the former in that exegetical theology examines individual passages, whereas Biblical theology examines common themes and their development, and from the latter in that Biblical Theology does not seek so much to organize and reconcile the whole of the resulting themes and doctrines as to examine their intra-canonical development.
Some analogies:
Gehardus Vos describes the R-H approach as a seed growing into a tree. The seed contains the pattern for the tree, and the tree eventually will grow into a tremendously complicated organism with various branches, but it is all organically related (so the fullness of canonical revelation). To take off on that analogy, if exegetical theology seeks to examine each individual tree in a forest, then Biblical Theology seeks to examine the forest as a whole, and especially the paths through that forest. Systematic theology seeks to show the relationship of each tree, and each part of the forest, to every other tree and every other part of the forest...
Now, there are differing definitions of Biblical theology.(1) I am particularly using the approach employed by Messrs. Vos, Ridderbos, Gaffin, inter al. This is not to say that the representatives of other "branches" of the discipline don't have important contributions, but this particular set, I think, best expresses the hermeneutical approach in question.
Now, the reason that the R-H approach works, and the reason that it should be a primary hermeneutic for modern exegetes, is that it is effectively the hermeneutic employed by the NT writers. Some have asserted that the entire OT does not concern Christ. I hope to prove his assertion wrong below, but let me here suggest that it is a matter of definition. Not everything has equal application or equal relevance in seeing the application of the principle in fulfillment by Christ. Some themes are more direct than others, and exegetical considerations emphasize their fulfillment and call attention to that fulfillment in particularly pointed ways. At the same time, no part of Scripture is given without reference to the entire purpose of Scripture, so that even those parts which do not appear quite so direct nevertheless support those themes which do appear so direct, so that it is fair to state that the entire OT foreshadows Christ and God's redemptive purposes as fulfilled in him.
Scriptural Support
Mt 1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Matt 1:1 is a summary of the genealogy of 1:2-17, which is designed to demonstrate that Jesus Christ is the true culmination point of Israel's history. That Jesus Christ is highlighted as the descendent specifically of both Abraham and David demonstrates that God is fulfilling his covenant promises to those two individuals (and those whom they represent) in Christ. Matthew then goes on to utilize this fulfillment aspect as one of his main themes, to the point where it is part of the very structure or design of his gospel itself. His 12 fulfillment sayings are quite well known, "[this happened] ...so that that what is written might be fulfilled." It is helpful to examine these sayings, as well as the many allusions and references which do not fit that particular formula, and see the comprehensive scope of Christ's fulfillment of the OT and the history it contains. Matthew is the NT document most concerned with this idea of fulfillment, together with Hebrews. Of particular interest here:
Mt 5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. Mt 5:18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Mt 5:19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach [them], the same shall be called great in the kingdom of heaven.
As elsewhere in the Scripture, the reference to the Law and the Prophets is simply a shorthand for the entire canonical revelation of God prior to the coming of Christ. Christ here limits this fulfillment in no way, but simply states that he has come to fulfill them in their entirety. Note the abiding nature of the law, and the fact that it will never pass away until heaven and earth itself passes. The law continues to have abiding relevance in Christ, if we properly understand how the law is fulfilled in Christ as the new law-giver,
the fact that Christ is the "goal" (Grk., telos) of the law (Rom 10:4).
This gives us a somewhat better perspective in which to read Lk 24:44ff.
Lu 24:44 And he said unto them, These [are] the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and [in] the prophets, and [in] the psalms, concerning me. Lu 24:45 Then opened he their understanding, that they might understand the scriptures, Lu 24:46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: Lu 24:47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. Lu 24:48 And ye are witnesses of these things.
Here, we find similar language used: “all things” in canonical range (here even more explicitly adding the term "the Psalms," as later Judaism will refer to the Ketuvim). Here, the limiting phrase "regarding me" (Grk., peri emou) is used. Is this meant to suggest that there are portions of the OT which do not point to Christ, and are not fulfilled by him? By no means. Rather, as mentioned above, some passages are more specifically or directly seen in the fulfillment motif than others, and it is to those passages to which Christ here refers. Even with that limitation, notice that each major division of the OT witnesses not simply in general to Christ as the fulfillment, but to the specifics of the NT gospel message, Christ's suffering, death and resurrection, and the proclamation of the Gospel to all nations. One might ask particularly how and which Scriptures so specifically point to these particular details. Certainly, the fulfillment in Christ is not limited only to these details, as the prior passage considered indicates, and as the remaining witness of the NT supports.
A thorough examination of that witness would take book length and form! Of course, careful examination of the various arguments use by the writer to the Hebrews is a must, combined with an examination of the actual way in which each NT author quotes and alludes to the OT in his writings. Here, though, a few more proof texts must suffice.
Ro 15:3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. Ro 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
Note Paul's messianic interpretation of Ps 68:10, and his assumption that the verse simply refers to a particular aspect of Christ's life. He then mentions his basis for so applying the Psalm in 15:4. The OT was not simply written for the Israelites, but for Christians as well. It was written, so to speak, with "us" (the NT era church) in mind. How else can it be applicable except through the redemption which we have in Christ?
1Co 10:1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 1Co 10:2 And were all baptized unto Moses in the cloud and in the sea; 1Co 10:3 And did all eat the same spiritual meat; 1Co 10:4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
Now, I don't have time to unpack Paul's admittedly fascinating argument here, but note his use of the OT story of the exodus/wilderness wanderings, and particularly the fact that the OT people of God ate and drank of Christ.
2Ti 3:15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 2Ti 3:16 All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness: 2Ti 3:17 That the man of God may be perfect, thoroughly furnished unto all good works.
Here, it is the "holy literature" (Grk., hiera grammata) that is able to lead one to salvation through faith in Christ. Portions of the NT were not yet written at this time, and Paul almost certainly has in mind the OT and its witness to Christ. He then points out that "all Scripture" (Grk., pasa graphe) is profitable for doctrine due to its source. Strongly implied in this passage is the unity of Scripture in its witness to the Gospel as fulfilled in Christ.
1Pe 1:10 Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace [that should come] unto you: 1Pe 1:11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 1Pe 1:12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
Again, without qualification, the OT prophets are described as witnessing to the sufferings of Christ (i.e,. all of prophetic writings contain this witness), and that the primary reference of those writings was not to the prophets themselves, but the NT era church.
2Pe 1:16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 2Pe 1:17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 2Pe 1:18 And this voice which came from heaven we heard, when we were with him in the holy mount. 2Pe 1:19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 2Pe 1:20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 2Pe 1:21 For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.
For comparison, and bringing out the idea of the Greek a little better:
2 Peter 1:19 (ESV) And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts,
Again, this is a rich passage which time fails me to unpack fully, but note that Peter considers the prophetic (and almost certainly OT) witness to Christ as superior to even his own eyewitness account.
Many more passages could be examined, but I think I have adequately proven that the OT should be considered, as a whole and with respect to every part, a thoroughgoing Christian set of documents, in that the various writings witness to and are fulfilled in Christ. Any hermeneutic which fails to take this into account is failed hermeneutic indeed!
1. See the recent collection by Scott J. Hafemann, Biblical Theology: Retrospect and Prospect, Downers Grove: IVP, 2002.
Definition and Scriptural Support
N.E. Barry Hofstetter, © 2003
This was originally written to answer an objection to the fact that entire OT points to Christ, and it includes a definition along with some supporting Scripture.
First, a definition:
Redemptive-history (R-H), also known as Biblical Theology, is the study of the Bible from beginning to fulfillment. It examines the historical development of God's plan of redemption as it is actually unfolded through history, and attempts to examine the unique contribution that each biblical writer brings to that unfolding, and emphasizes both the unity and the discontinuity that occurs in the progressive stages of fulfillment. In the theological encyclopedia, it occupies a place directly between exegetical and systematic theology, and differs from the former in that exegetical theology examines individual passages, whereas Biblical theology examines common themes and their development, and from the latter in that Biblical Theology does not seek so much to organize and reconcile the whole of the resulting themes and doctrines as to examine their intra-canonical development.
Some analogies:
Gehardus Vos describes the R-H approach as a seed growing into a tree. The seed contains the pattern for the tree, and the tree eventually will grow into a tremendously complicated organism with various branches, but it is all organically related (so the fullness of canonical revelation). To take off on that analogy, if exegetical theology seeks to examine each individual tree in a forest, then Biblical Theology seeks to examine the forest as a whole, and especially the paths through that forest. Systematic theology seeks to show the relationship of each tree, and each part of the forest, to every other tree and every other part of the forest...
Now, there are differing definitions of Biblical theology.(1) I am particularly using the approach employed by Messrs. Vos, Ridderbos, Gaffin, inter al. This is not to say that the representatives of other "branches" of the discipline don't have important contributions, but this particular set, I think, best expresses the hermeneutical approach in question.
Now, the reason that the R-H approach works, and the reason that it should be a primary hermeneutic for modern exegetes, is that it is effectively the hermeneutic employed by the NT writers. Some have asserted that the entire OT does not concern Christ. I hope to prove his assertion wrong below, but let me here suggest that it is a matter of definition. Not everything has equal application or equal relevance in seeing the application of the principle in fulfillment by Christ. Some themes are more direct than others, and exegetical considerations emphasize their fulfillment and call attention to that fulfillment in particularly pointed ways. At the same time, no part of Scripture is given without reference to the entire purpose of Scripture, so that even those parts which do not appear quite so direct nevertheless support those themes which do appear so direct, so that it is fair to state that the entire OT foreshadows Christ and God's redemptive purposes as fulfilled in him.
Scriptural Support
Mt 1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Matt 1:1 is a summary of the genealogy of 1:2-17, which is designed to demonstrate that Jesus Christ is the true culmination point of Israel's history. That Jesus Christ is highlighted as the descendent specifically of both Abraham and David demonstrates that God is fulfilling his covenant promises to those two individuals (and those whom they represent) in Christ. Matthew then goes on to utilize this fulfillment aspect as one of his main themes, to the point where it is part of the very structure or design of his gospel itself. His 12 fulfillment sayings are quite well known, "[this happened] ...so that that what is written might be fulfilled." It is helpful to examine these sayings, as well as the many allusions and references which do not fit that particular formula, and see the comprehensive scope of Christ's fulfillment of the OT and the history it contains. Matthew is the NT document most concerned with this idea of fulfillment, together with Hebrews. Of particular interest here:
Mt 5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. Mt 5:18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Mt 5:19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach [them], the same shall be called great in the kingdom of heaven.
As elsewhere in the Scripture, the reference to the Law and the Prophets is simply a shorthand for the entire canonical revelation of God prior to the coming of Christ. Christ here limits this fulfillment in no way, but simply states that he has come to fulfill them in their entirety. Note the abiding nature of the law, and the fact that it will never pass away until heaven and earth itself passes. The law continues to have abiding relevance in Christ, if we properly understand how the law is fulfilled in Christ as the new law-giver,
the fact that Christ is the "goal" (Grk., telos) of the law (Rom 10:4).
This gives us a somewhat better perspective in which to read Lk 24:44ff.
Lu 24:44 And he said unto them, These [are] the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and [in] the prophets, and [in] the psalms, concerning me. Lu 24:45 Then opened he their understanding, that they might understand the scriptures, Lu 24:46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: Lu 24:47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. Lu 24:48 And ye are witnesses of these things.
Here, we find similar language used: “all things” in canonical range (here even more explicitly adding the term "the Psalms," as later Judaism will refer to the Ketuvim). Here, the limiting phrase "regarding me" (Grk., peri emou) is used. Is this meant to suggest that there are portions of the OT which do not point to Christ, and are not fulfilled by him? By no means. Rather, as mentioned above, some passages are more specifically or directly seen in the fulfillment motif than others, and it is to those passages to which Christ here refers. Even with that limitation, notice that each major division of the OT witnesses not simply in general to Christ as the fulfillment, but to the specifics of the NT gospel message, Christ's suffering, death and resurrection, and the proclamation of the Gospel to all nations. One might ask particularly how and which Scriptures so specifically point to these particular details. Certainly, the fulfillment in Christ is not limited only to these details, as the prior passage considered indicates, and as the remaining witness of the NT supports.
A thorough examination of that witness would take book length and form! Of course, careful examination of the various arguments use by the writer to the Hebrews is a must, combined with an examination of the actual way in which each NT author quotes and alludes to the OT in his writings. Here, though, a few more proof texts must suffice.
Ro 15:3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. Ro 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
Note Paul's messianic interpretation of Ps 68:10, and his assumption that the verse simply refers to a particular aspect of Christ's life. He then mentions his basis for so applying the Psalm in 15:4. The OT was not simply written for the Israelites, but for Christians as well. It was written, so to speak, with "us" (the NT era church) in mind. How else can it be applicable except through the redemption which we have in Christ?
1Co 10:1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 1Co 10:2 And were all baptized unto Moses in the cloud and in the sea; 1Co 10:3 And did all eat the same spiritual meat; 1Co 10:4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.
Now, I don't have time to unpack Paul's admittedly fascinating argument here, but note his use of the OT story of the exodus/wilderness wanderings, and particularly the fact that the OT people of God ate and drank of Christ.
2Ti 3:15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 2Ti 3:16 All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness: 2Ti 3:17 That the man of God may be perfect, thoroughly furnished unto all good works.
Here, it is the "holy literature" (Grk., hiera grammata) that is able to lead one to salvation through faith in Christ. Portions of the NT were not yet written at this time, and Paul almost certainly has in mind the OT and its witness to Christ. He then points out that "all Scripture" (Grk., pasa graphe) is profitable for doctrine due to its source. Strongly implied in this passage is the unity of Scripture in its witness to the Gospel as fulfilled in Christ.
1Pe 1:10 Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace [that should come] unto you: 1Pe 1:11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 1Pe 1:12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
Again, without qualification, the OT prophets are described as witnessing to the sufferings of Christ (i.e,. all of prophetic writings contain this witness), and that the primary reference of those writings was not to the prophets themselves, but the NT era church.
2Pe 1:16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 2Pe 1:17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 2Pe 1:18 And this voice which came from heaven we heard, when we were with him in the holy mount. 2Pe 1:19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 2Pe 1:20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 2Pe 1:21 For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.
For comparison, and bringing out the idea of the Greek a little better:
2 Peter 1:19 (ESV) And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts,
Again, this is a rich passage which time fails me to unpack fully, but note that Peter considers the prophetic (and almost certainly OT) witness to Christ as superior to even his own eyewitness account.
Many more passages could be examined, but I think I have adequately proven that the OT should be considered, as a whole and with respect to every part, a thoroughgoing Christian set of documents, in that the various writings witness to and are fulfilled in Christ. Any hermeneutic which fails to take this into account is failed hermeneutic indeed!
1. See the recent collection by Scott J. Hafemann, Biblical Theology: Retrospect and Prospect, Downers Grove: IVP, 2002.
