Tag: OT

The Christological Shape of the Old Testament

~ Bob Hayton ~ 9 Comments

I just finished part one of John H. Sailhamer’s The Meaning of the Pentateuch: Revelation, Composition and Interpretation (IVP, 2009). I have been riveted by what I’ve read so far, and just have to share this much with you all.

First a little background. Sailhamer aims to bring back an emphasis on authorial intent to the study of the Old Testament. He holds to a Mosaic authorship of the Pentateuch, but argues for a later prophetic retrofit or, in modern lingo, a Pentateuch 2.0. I’ll let Sailhamer explain:

For the most part, the new edition replicates the original Mosaic Pentateuch, but it has a wider screen. Rather than reading the Pentateuch from the viewpoint of the beginning of Israel’s history, as no doubt was intended in the original Pentateuch, the new edition looks at the Pentateuch from the perspective of the end of Israel’s history and God’s continuing work with Israel and the nations. (pg. 204)

Along with a prophetic retouch of the Pentateuch, Sailhamer argues that the entire Tanak (Hebrew Bible or the Christian Old Testament) was shaped by perhaps a single author. It was presented to us in a particular order for a reason. You are likely aware of Jesus’ approval of this basic shape of the OT. He referred to the OT as “the Law of Moses and the Prophets and the Psalms” (Luke 24:44). He also spoke of the blood of the martyrs from Abel to Zechariah (Luke 11:51), which likely points to the Tanak ending with Chronicles even in Jesus’ day.

So to Sailhamer, the very shape– the order of the books, and their current literary shape– of the OT is important. We aren’t primarily concerned with the history it witnesses to, but rather our job is to listen to the inspired writings themselves and try to discern what the authors intended to communicate through their completed books. The shape matters. And when you look closely at that shape, a Christological or messianic focus comes into view. The following chart may help:

The three parts of the OT again, are the Torah or Law, which we call the Pentateuch (Genesis – Deuteronomy); the Nevi’im or Prophets (Joshua, Judges, 1 Samuel-2 Kings, Isaiah, Jeremiah, Ezekiel & the minor prophets); and the Ketuvim or Writings (Psalms, Proverbs, Job, Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra-Nehemiah, and 1-2 Chronicles). Imagine these three parts of the OT stitched together at the intersections of the book of Deuteronomy & Joshua, and Malachi & Psalms. These are the two seams that hold the Tanak together. [Tanak comes from the first letters of the words: Torah, Nevi’im, and Ketuvim.]

Each of these seams is very similar. Deut. 34 declares that the expected “prophet like me (Moses)” never appeared. This implies that this section of Deuteronomy was written quite late. Sailhamer writes, “The fact that the prophet “never came” is intended to spur the reader on to further trust in the hope of his coming. In other words, this last bit of commentary on Deuteronomy 18 in Deuteronomy 34 guides us in understanding Moses’ words not as a reference to the coming office of the prophet, but as a historically unfulfilled prophecy of the coming of an individual future prophet.” (pg. 18).

Meanwhile, Malachi ends with an expectation of a coming messenger preparing the way for the coming of the LORD. A prophet like Elijah will arise at a future time. This expectation of a coming future prophet is then followed by a call to meditate on the Law as a means to find prosperity and success. Josh. 1:8 and Ps. 1:2 both link success with meditating on the Law.

This all fits together when we realize the Tanak was crafted specifically to draw emphasis to these parallels. Sailhammer explains further:

Both Joshua 1 and Psalm 1 speak of “meditating on the law of God” as the means of becoming wise and prosperous. The two canonical links (Josh 1:8; Ps 1:3) appear to be read as cross-citations, each citing the other…. The verbal identity of these two texts suggests an intentional strategy…. In these two canonical seams the law becomes an object of meditation and the primary source of wisdom.

These two seams, or “redactional glue,” Joshua 1:8 and Psalm 1:2, contrast the role of law as wisdom in the present and as prophecy in the future. In doing so they raise a further question: “How does one live in the present while waiting for God’s new work in the future? These seams refocus the reader’s attention from the present to the future arrival of a great prophet like Moses (Deut 34:10), whose way is prepared by another great prophet, Elijah (Mal 4:5 [3:23 MT]).

A final theme is embedded in these canonical seams. It is the role of Scripture in the lives of those who are called to wait for God’s future work. By meditating “day and night” on Scripture (Josh 1:8; Ps 1:3), one finds wisdom and prosperity. Prophecy is a thing of the past. It has ceased and has been replaced, for the moment at least, by Scripture. The Scriptures, as God’s prophetic Word, have been given for those who wait for the return of prophecy…. (217-218)

An additional element of the shape of the Tanak also adds to this messianic focus. The last book, Chronicles, ends with Cyrus’ edict to return to Jerusalem, but it cuts off the edict mid-sentence (compare 2 Chron. 36:22-23 with Ezra 1:1-5). This is an intentional strategy, to emphasize that the fulfillment of Jeremiah’s 70 years is to be seen in Daniel’s 70 weeks which are yet future. The return was not the end of Israel’s prophetic future. Again, I’ll allow Sailhamer to explain further:

In the version of the Tanak that ends with Chronicles, the next biblical events are to be the coming of the Messiah (Dan 9:25), the death of the Messiah (Dan 9:26) and the destruction of the temple (Dan 9:26b). These events, all taken from Daniel 9, are projected on to the screen of the future by 2 Chronicles 36 at the close of the Tanak…. the ending of the OT is fixed by its reference to Daniel 9, the last great prophetic word recorded in the Tanak….

The countdown begins with “the issuing of a decree to restore and rebuild Jerusalem” (Dan 9:25). It is that decree of Cyrus that brings the OT to its proper conclusion. At the same time, that conclusion also signals an important new beginning. It is the beginning of the countdown to the coming of the biblical Messiah….

By marking the effective end of the Tanak with Daniel 9, the framers of the OT canon were making a statement that the next great event in Israel’s history was the advent of the Messiah (Dan 9:25). There was little left to do but wait for that event. All else, biblically as well as historically, was put on hold.

…OT textual strategies, both compositional and canonical, appear poised to move directly and intentionally into the theological world of the NT. Such textual strategies suggest that the NT is a true descendant of the OT. It also suggests that some of the framers of the OT Tanak had ties to early “pre-Christian” believers like those in the early parts of the Gospels and included men and women of the likes of John the Baptist, Simeon, Zacharias and Anna (Lk 1-2). The historical faith that lies behind the shape of the OT canon anticipates the faith of the early Christian communities. (214-215)

In its very shape, the Tanak points to Christ. The prophetic retrofit of the Pentateuch, and the composition and shaping of the Tanak was crafted so as to highlight a future-oriented hope in the coming Prophet-Messiah. As such, the OT hints at the need for additional prophecy and revelation to complete it’s story. Jesus the Messiah prophesied in Daniel 9 and elsewhere, did come. And His coming fulfills the message embodied in the content as well as the shape of the Hebrew Scriptures.

More could be said on all of this, but you’ll have to get the book!

“Using Old Testament Hebrew in Preaching” by Paul Wegner

~ Bob Hayton

UsingOTHebrewAuthor: Paul D. Wegner
Publisher: Kregel
Format: softcover
Publication Date: 2009
Pages: 166
ISBN: 9780825439360
Stars: 5 of 5

One of the most bewildering aspects of biblical studies is the study of ancient languages like biblical Hebrew and Greek. In some circles using Hebrew or Greek is frowned on. In many it is a necessary evil. The aspiring pastor must prove he can pass a few semesters of the languages. After this, he will likely use Greek sparingly and Hebrew not at all. In our day and age, however, there is a proliferation of bible study tools available to bring the wealth of language learning to the fingertips of even interested lay students. There is no excuse for a pastor to not grapple with the original text to some degree.

Paul Wegner has provided a tool to help out busy pastors and once-upon-a-time Hebrew students. His new book Using Old Testament Hebrew in Preaching: A Guide for Students and Pastors explains just how to put even a beginning level of Hebrew to use in preaching and studying the Bible.

The book is laid out very simply, and is designed to be a tool in itself. It starts with an explanation of why Hebrew study matters, and why pastors should take pains to try and use it. Wegner goes on to discuss the tools that are available to help use Hebrew. He compares software programs, Hebrew grammars and other study aids. The book proceeds to discuss how to study a passage using exegesis, literary analysis, theological analysis, and application. Wegner then goes on to explain how to put it all together and prepare an OT sermon. He illustrates just how to do this. The book closes with a discussion on various ways of keeping Hebrew language study fresh, and includes several appendices as aids in their own right.

The book is written in a simple and straightforward style, which makes it accessible to students of all levels of proficiency in Hebrew. Even those with no knowledge of Hebrew would benefit from this book as they plan on pursuing some kind of training in the language.

I learned several helpful things to benefit my own study of Hebrew. Structural analysis of Bible passages is apparently easier with Hebrew than Greek. (This gives some hope!) I also learned to be wary of older Hebrew study tools which prize etymology too much, specifically Brown, Driver and Brigg’s lexicon. Modern study has shown the history of words does not always impact their meaning at a given time. On that note, the study of Hebrew nouns is going to be most beneficial and rewarding. This is different than Greek, where verbs are key. The book also includes an excellent list of recommended scholarly and lay commentaries for each OT book.

I can’t recommend this little book enough. If you have studied Biblical Hebrew or if you think you will (or you should), you would be blessed in having this book.

Paul D. Wegner is professor of Old Testament at Phoenix Seminary and is the author of three books, Bible Introduction: The Journey from Texts to Translations; A Student’s Guide to Textual Criticism of the Bible; and An Examination of Kingship and Messianic Expectation in Isaiah 1-35. He is a member of the Evangelical Theological Society, Institute for Biblical Research, Society of Biblical Literature, and Tyndale Fellowship.

Disclaimer: this book was provided by the publisher for review. The reviewer was under no obligation to provide a positive review.

This book is available for purchase at the following sites: Amazon.com or direct from Kregel.

“Joshua (NIV Application Commentary)” by Robert Hubbard Jr.

~ Bob Hayton ~ 3 Comments

Author: Robert L Hubbard Jr.
Publisher: Zondervan
Format: Hardcover
Publication Date: 2009
Pages: 652
ISBN: 9780310209348
Stars: 5 of 5

The typical Bible student has choices galore when it comes to commentaries on the Bible: big ones, skinny ones; multi-volume sets and single-volume tomes; commentaries by men now dead for hundreds of years, and those by budding scholars. Some commentaries are geared to specific audiences: laymen, preachers, pastors, scholars, teachers. How is one to know which commentaries are best? Don’t worry! There are whole books devoted to helping you choose the right commentary!

I think a good commentary should discuss the particulars of the Bible text at hand. It will answer the tough questions and will bring relevant historical information to bear. It will unfold the setting of the biblical book and in a sense transport you there. The best commentaries don’t leave you there, however. They bring you back to our world equipped with truth from the text. They aim to apply the Biblical text to the questions of today. This is where the NIV Application Commentaries excel, in my estimation.

Joshua isn’t my first sampling of the NIV Application Commentary. I have the 2nd Corinthians volume on my shelf (my collection of commentaries is a motley crew of mismatched rummage sale finds and a few gifts or purchases sprinkled in). But this is the first volume I’ve examined at length.

Robert Hubbard follows the NIV Application Commentary pattern well as he examines Joshua. The book of Joshua is broken down into fifteen or so passages. Each passage is then approached from three different angles in sections that are standard throughout the book and the commentary series. The “original meaning” section, gives a detailed analysis of the passage much like you would find in a typical critical commentary. Word meaning, syntactical relationships, parallels with other literature and other parts of the Bible are explored, etc. The “bridging contexts” section focuses more on themes that bridge the context of the original passage to today’s concerns. It is in a sense a biblical theology section covering the biblical theological themes as found in the given passage. The “contemporary significance” section focuses in on just a few topics and situates them (often by means of illustrations) in the contemporary context in such a way as to make the text’s true significance and meaning come alive.

Let me offer an example of how the three angles work in Joshua. In chapter 12, the “original meaning” section focuses on the listing of the defeated kings. Then “bridging contexts” hones in on Yahweh’s sovereignty as a theme throughout Scripture. “Contemporary significance” , then applies all of this to Christian’s today by focusing on Christ’s kingship. Hubbard includes a liturgical reading (suitable for church use) on the kingship of Christ that is very much in the spirit of the list of defeated kings in Joshua 12.

Before the book turns to the text of Joshua, a fairly in-depth introduction is provided. There Hubbard sets the stage by bringing up key questions modern readers have of Joshua (why all the killing?) and providing an excellent historical background of the book and major interpretive questions surrounding it (when and how was Joshua written?; does archaeology prove the truth of Joshua’s accounts?). I must admit, however, the commentary would have been better with just a few less prefaces. Before the introduction, one is asked to wade through a “series introduction” and a “general editor’s preface (to Joshua in particular)” , and finally the author gets to provide his preface. But this is just a minor quibble.

Throughout Joshua, Hubbard maintained a good balance of discussing scholarly issues and keeping the discussion open to lay readers. He wasn’t afraid to be tentative in some of his own positions, as when discussing the question of archaeological support for the destruction of Jericho, or in discussing the timing of the Exodus.

Hubbard did an excellent job of tracing themes within Joshua, as in comparing the Gibeonite situation with the Ai debacle. He also pointed out several connections with Joshua and the Pentateuch and other OT books (for instance comparing Ezekiel’s description of the renewed land with Joshua’s depiction of the as-yet-unconquered land). Most importantly, he doesn’t hesitate to bring out connections between Joshua and NT thought. He gives an excellent comparison of Joshua’s commission in chapter 1 and Christ’s great commission to the church. Still, at times he doesn’t find connections that could be made, as in his discussion of the herem problem. There he failed to mention obvious parallels with Saul and the command to wipe out the Amalekites and the Psalms that mention “dashing (the children of Israel’s enemies) against the stones” . These parallels call into question his conclusion on the herem debate.

In discussing the book of Joshua, astute readers will wonder what Hubbard’s take on the land question would be. I found his discussion of it to be in line with my covenantal perspective on the issue. He highlights how 11:23 declares officially that the land promise was fulfilled. He also intriguingly explains how Joshua’s depictions of the land intentionally embellished and expanded the picture to be “huge and fabled” . He later quotes Hagner approvingly “Abraham ‘knew that what God ultimately had in store for his people transcended security and prosperity in a parcel of real estate on the eastern shore of the Mediterranean.'” So Hubbard takes the view that the NT views the land typographically, yet he still holds a future for Israel is to be found in Rom. 11 and a future conversion to Christ.

I can’t recommend this book enough. My estimation of the NIV Application Commentary series was enhanced through my study of this particular installment. I learned a lot about Joshua and appreciated how Hubbard navigates the careful reader through some fairly problematic issues all the while maintaining a deep evangelical commitment to a inerrantist, gospel-prizing approach to Scripture.

Disclaimer: this book was provided by the publisher for review. The reviewer was under no obligation to provide a positive review.

This book is available for purchase at the following sites: Westminster Bookstore, Amazon.com, or direct from Zondervan.

“101 Portraits of Jesus in the Hebrew Scriptures” by Bob Beasley

~ Bob Hayton

Author: Bob Beasley
Publisher: Living Stone Books
Format: Softcover
Pages: 208
ISBN: 9780979973147
Stars: 3 of 5

Many Christians are bewildered by the Old Testament. They start reading in Genesis and give up by the time Leviticus comes around. They remember bits and pieces of a smattering of OT Bible stories: David and Goliath, the Red Sea, Daniel and the lion’s den, etc. But the Old Testament (except for Psalms and Proverbs) remains generally obscure and mysterious to many.

For those who have discovered the many connections between the Old Testament and Jesus Christ, this is quite sad. Recognizing how Jesus fulfills the types of the Old Testament truly makes the Bible come alive. Nothing is so spiritually impacting as finding Christ in the Old Testament, and being moved by the picture of our God so beautifully illustrated by His works with the Israelites.

Bob Beasley is eager for the average Christian to become familiar with the many portraits of Jesus in the Hebrew Old Testament. In his book 101 Portraits of Jesus in the Hebrew Scriptures, he marches through the Old Testament highlighting many of the clearest pictures of Jesus found there. He uses promise/fulfillment and type/anti-type models as he explains the significance of the OT’s witness to Christ.

Beasley explains:
…Jesus does not jump into the pages of history as a little child in a stable in Bethlehem. His story begins much further back in history than that…. all history is His Story. Jesus is the Creator God, the promised Redeemer, the great Prophet, Priest, and King of the Hebrew Scriptures. He is Yahweh, Jehovah””the great I AM””of the burning bush. He is Immanuel — God with us!

The book deals with 101 such places in the Old Testament. Each is given just two pages of space, which is why no passage is really covered in too much depth. The result is a good introduction to the Old Testament witness to Christ, most helpful for the new Christian who may be inexperienced with the Old Testament.

Beasley will give one an eye for finding Christ all throughout the Old Testament. The book’s emphasis on the unity of the Bible and the person and work of Jesus Christ make it especially good. Anyone interested in learning more about the harmony of the Bible and how the OT speaks of Jesus Christ, should certainly consider this book. With its simple layout, 101 Portraits makes for a great devotional book. Each portrait of Christ can be considered slowly and provide meat for one’s soul.

Disclaimer: this book was provided by the author for review. The reviewer was under no obligation to provide a positive review.

This book is still available for purchase at Amazon.com.

Understanding the Land Promise: Excursus

~ fundyreformed ~ 12 Comments

Before continuing with a couple points related more directly to the land promise, and then going on to finish this series, I thought it would be good to address an important side issue. In the comments of part 5, it was again stated that I am wrong for going backward from the New Testament to the Old Testament. It was asserted that doing this is reading the NT back into the OT and is wrong hermeneutics. Proper exegesis takes the OT on its own basis and ignores later revelation. Such an approach, Will Dudding claimed, flows from a proper understanding of progressive revelation. At least that is what I understood him as saying in this comment.

Progressive Revelation

Progressive revelation is actually a good concept to explain at this point. And I hope to show how it bolsters my hermeneutical approach rather than invalidating it. So let’s start with revelation.

Revelation

As believers in inerrancy, and the “Sola Scriptura” of the Reformation, we uphold the Bible as the sole source of specific revelation to mankind. God has revealed what was unknowable and hidden from man, by declaring his mind to us in the words which make up the inspired Scriptures. Revelation is a gift to us, and it is not something which changes. God knows all, and He has always known what He would reveal to us. All along, God has had His plan for human history complete and settled. And He has known what He would reveal to us in the Bible. So from this perspective, revelation is similar to God opening a shut window to give us a glimpse, just the specific and intended glimpse He wants us to have, of what God has planned and will do for us.

Progressive

“Progressive” refers to the progression of revelation. As we look at Scripture, we can easily tell that God revealed more truth to David than he did to Moses, who had more truth than Abraham. And of course, we on this side of Christ have the complete revelation and thus have more access to truth than David, or even the apostles had (as the canon was completed after most of them had died). At each stage of human history, God advanced His story of redemption a little more. He revealed a little more truth until all was revealed through the advent of Christ (Heb. 1:1) and the subsequent NT writings (John 16:13-14; 14:25-26).

To go back to our analogy, as the Word of God was being written and compiled, the window of Heaven was being raised a little bit higher, and higher, until now it is fully open and we can know all of what God wills us to know. This is just an analogy, but there are explicit places in the New Testament where this idea is explained.

Scriptural Examples

The New Testament mentions that Old Testament passages were written for our learning (Rom. 15:4; Rom. 4:23; 1 Cor. 9:9-10), and OT events happened as lessons for us (1 Cor. 10:6, 11). Even more explicitly, Old Testament institutions were shadows of things to come (Heb. 8:5; 10:1; Col. 2:16-17). In Christ, the shadow is done away and the substance remains (Col. 2:17). In fact, the Old Testament scriptures testify of Christ and point to Him (John 5:39; Luke 24:27). And many Old Testament events are explained in NT gospel terms (Gal. 3:8).

What does this mean for our study? I take it to mean that all along, God knew the complete revelation of what He would do through Christ. And God as the Divine Author of all of Scripture, deliberately foreshadowed things as he orchestrated events and revealed Scriptures all of which would point to Christ and would have a more full meaning for believers in Christ, than they would for the immediate recipients of the OT Scriptures. Yet even for those Jewish believers in God, the very Scriptures they received would point them beyond their current day and work in them a faith in a coming redeemer.

Conclusion

So with respect to progressive revelation, I hold that God deliberately revealed truth in this way so as to hint at and foreshadow the more full revelation which God would ultimately provide. Just because Abraham and others only saw through a partially open window, does not mean God did not have the full picture in mind as He wrote. When God gave promises to Abraham concerning his descendants, God knew full well that the descendants he had in mind were spiritual faithful children, Jew and Gentile (Heb. 2:15; Gal. 3:29). Abraham knew there was more to the land promise than just the plot of land, for he was looking for a heavenly city (Heb. 11:10, 13-16) even as we believers in Christ do (Heb. 13:14). Abraham had great faith in God, even faith that God could raise Isaac from the dead (Rom. 4:14-22; Heb. 11:19), and he even believed the gospel as revealed to him through the promises (Gal. 3:8).

In short, because of progressive revelation, we have no warrant to ignore the full and intended meanings revealed in the New Testament, as we go back to exegete what Old Testament passages mean. Those passages were written with us in mind and for our learning and instruction.

Now of course much more could be said on this point, and I would encourage you to start with studying how the NT authors used the OT scriptures. I believe they used the OT in a legitimate fashion, intended to illustrate to us how we are to use it. Scripture is more than just a literal meaning couched in words. It has a spiritual meaning, discerned only by the work of the Holy Spirit. Just as Human authors use many literary devices and allusions to foreshadow events which are to happen later in their book, even so God can do and has done this with His book, the Bible. I’d encourage you to read this article by my friend Nathan Pitchford on the importance of reading and studying the Bible together as one unified revelation from God.