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OT Narratives: Pointers to Christ or Moral Examples?

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There is an ages-old debate among interpreters of Old Testament narratives: Were these stories written to point us to the coming Messiah, or to provide moral examples to imitate or avoid?

Early in my ministry, I was a strong proponent of the “Christ-centered” approach to interpretation. And though I haven’t lost my fervor for seeing Jesus in every Bible passage, I’ve come to realize that such an approach really doesn’t need to be set in conflict with seeing OT characters as exemplars of what to do or not do. I don’t think we can read Hebrews 11 or 1 Corinthians 10 and conclude otherwise.

So we don’t have to pick one of the two approaches. We should expect both to be true. A Christ-focus without moral examples will fail to connect to people’s lives. An exemplar focus without Jesus will ultimately produce legalism or moralism. But both together provide a robust biblical view of the Christian faith and life. Let’s only first seek to understand the passage’s main point for its original audience, then connect it to Christ, and then apply it specifically to our lives.

And here is a great article, where Jim Savastio makes this very point for preachers. Any serious student of the Bible, not only preachers, will benefit from his thoughtful argument.

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What Does It Mean to Be Born of Water and the Spirit?

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Here is a cogent and brief article from D.A. Carson on the phrase “born of water and the Spirit” in John 3:5. Carson observes the text in light of Jesus’ argument to Nicodemus. He compares and contrasts the statement with another statement in the same discussion. He explains why some common interpretations don’t fit the context. And he explains the Old Testament imagery that Jesus draws on, and which Jesus expects Nicodemus to have understood.

The question is important, because it lies at the heart of Jesus’s explanation of “born again,” of new birth, of regeneration…

Many people think the question Nicodemus poses shows that he is a rather dimwitted literalist. But that’s almost certainly too harsh. You don’t get to be called “the teacher of Israel” (John 3:10—possibly a title) if you can’t spot the odd metaphor. When he hears Jesus say that to enter the kingdom one must be “born again,” I suspect Nicodemus understands Jesus to mean that we are not good enough to enter the kingdom: we must start over, have a different origin, spring from a different life. Nicodemus thinks Jesus is going too far: people can’t really start over or claim a new life, boast of a new birth, or enjoy a new beginning.

This is world-class Bible study. Check it out!

Basic Observation Skills for Children

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I commend Joe Carter for taking up the topic of OIA Bible study in his call to Christian parents to teach their children not only to read but to study the Bible.

Two key differences between reading and study are pacing and focus. When we read the Bible, we generally do so at the quickest pace our comprehension will allow. We may consume large chunks at one time, such as reading an entire book. We also look for the broad outlines of the text to know what it’s about or to determine how it fits into the larger scope of God’s Word. Bible reading precedes Bible study because it provides the broad perspective we need before we narrow in on specific passages.

He then goes to explain the basic of observation, offering a few tools:

  • Ask basic questions
  • Words, phrases, and relationships between propositions
  • Make lists
  • Contrasts and comparisons
  • Metaphors
  • Expressions of time and terms of conclusion
  • Connection to other parts of the Bible
  • Teach them to improve

This is an outstanding toolbox to draw on. My only beef would be that “connections to other parts of the Bible” almost always should wait until much later in the process. Get the main point of the passage at hand before flipping around to check out cross-references.

But that is an extremely minor variation in practice. Carter’s summary of the process is well done, motivating, and helpful for parents to take to their children.

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Examples of Jesus in the Old Testament

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Jesse Johnson did us a great favor by giving 6 thoughtful examples of how to preach Jesus from Old Testament texts, where “the coming Messiah” is not the main point. Even when a text doesn’t directly predict the coming of Christ, we ought to make sure we see it climax in the good news about Jesus’ death and resurrection, and/or the message of forgiveness being preached to all nations.

Johnson’s examples are good models of first determining the author’s main point for his original audience, and second connecting that main point to the good news about Jesus. This prevents forced or tenuous gospel connections that fail to land with transformative power. See my post on this topic for further explanation.

Johnson’s examples are:

  • Leviticus 13 (leprosy)
  • Judges 19 (dismembered concubine)
  • Genesis 11 (Babel)
  • 1 Kings 18 (showdown on Mt. Carmel)
  • 1 Samuel 14 (Jonathan eating honey)
  • Proverbs 5 (sexual immorality)

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Take a Closer Look at Nicodemus

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Here is a terrific example of observation and interpretive investigation. Ian Carmichael revisits what he always thought to be true about Nicodemus, the kingdom of God, and being born again. This leads him to look more closely at the text, and consider what it has to say in light of the context of John’s argument.

This is some terrific Bible study, with weighty application. Check it out!

Snapshots of Jesus in Every Old Testament Book

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Garrett Kell writes of “The Most Epic Bible Study of All Time,” where Jesus explained to two disciples on the road to Emmaus all the things contained in the Scriptures concerning himself (Luke 24:27).

Kell walks through every Old Testament book, summarizing what Jesus may have had to say concerning himself in each one. He concludes:

Reading the Old Testament to find Jesus isn’t meant to be like playing “Where’s Waldo?”—looking behind every tree for a cross or every chair for a throne. We do, however, find both explicit teachings and also implicit themes that push us to know that something, or someone, greater must come to fulfill them. Jesus proved this true that day following his resurrection.

This is worth a few moments of your time. Check it out!

Paul’s Personality and Writing Assistants

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Talbot Davis makes a helpful point about the process of divine inspiration with respect to the letters of Paul:

Muslims contend that the Koran is straight dictation — all Allah, with no Mohammed filter at all.

The Christian conception of the bible is quite different.  We
believe the God-breathed message of the Word gets delivered most
compellingly through the passions and personalities of  the various
authors.  

Because if God can take a curmudgeon like Paul and turn him
into a composer of inspired texts, imagine what he can do with you and
me.

Davis explains Paul’s use of a scribe, to whom he dictated his letters. Along the way, Davis shows us that this in no way undermines the doctrine of inspiration, but rather upholds it and makes it uniquely Christian.

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More on the Meaning of Vanity

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Kevin Carson wrote a piece in response to my recent posts on Ecclesiastes, offering further explanation of the meaning of “vanity.” Carson believes the Preacher uses the term not so much to refer to the “unsatisfying, endless repetition of old things…” (as I defined in my second post), but to refer to the frustratingly enigmatic nature of life in a fallen world. That is, that though we try to understand why life happens the way it does, we simply can never know.

Carson is on to something here, and he does a great job exploring the argument of the entire book (while I was limiting myself in my post only to the explanation of vanity in chapter 1). Carson proposes his definition in stark contrast to mine, though I’m inclined to see us as exploring the topic from different angles. I focused on the day-to-day experience of vanity, while Carson gets at the ideological underpinnings of the concept.

His insights are well communicated and worth considering. Check it out!

Why the Bible is Difficult to Understand

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Kevin Halloran lists 9 reasons the Bible is difficult to understand, along with what we can do about it. His reasons:

  1. We live at a different time
  2. We live in a different culture
  3. We speak different languages
  4. We have natural minds that struggle to understand spiritual truths
  5. We are sinners
  6. We don’t know how the Bible storyline fits together
  7. We have weak reading skills
  8. We are lazy
  9. We don’t approach the Bible correctly

After explaining these five hurdles, Halloran continues with reasons to rejoice in the resources God has given us. And he offers suggestions for growing in handling the Word.

This is great, practical instruction, which I highly commend.

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