I appreciate all that has been said in this series. I have been encouraged and challenged by post and comment alike. On behalf of the other contributors, thank you for the interaction, which I pray the Lord will use to sharpen each of us.
To a certain extent, I will not carry the conversation much further than Paul and Matt have. Instead, I would like to attack this issue from a different direction or perspective, namely from the view of 1 Corinthians 15.
According to the Scriptures: Precedence and Accordance
In my opinion, the whole discussion comes down to this question: Are we supposed (1) to read Christ “according to the Scriptures” or (2) to read the Scriptures “according to Christ”? Although I hold to (1) for many of the same reasons already expressed by my fellow writers, I have to admit that (2) is attractive, in that it would really make my teaching and preaching a lot easier. That is, first coming to a complete understanding of an OT text and then preaching Christ in light of that, is difficult (a life-long process). Moreover, sometimes it is difficult to preach/teach a text that may not apply well to the church without bending to the pressure of becoming sloppy in my own hermeneutic and forcing some interpretation that is foreign to the text before me.
With that said, in my opinion, the priority of the OT has to do with precedence. Thus, in 1 Corinthians 15, Paul is reading Christ in accordance with the OT. However, he is not changing the plain reading of the OT. Rather, he is properly understanding Christ according to the precedent laid down by a completed document.
Relating to this, I appreciate the following comment by Christopher Seitz, Word Without End: The Old Testament as Abiding Theological Witness, 60:
Far from being a problematic, outdated, or downright misguided witness to God … the Old Testament is God’s shared gift to the church, meant to guide its present life in Christ. Paul and the church understood this when they declared Jesus’ death and resurrection to be ‘in accordance with the scriptures,’ the Old Testament. Jesus understood this when he declared that he would give his life as a ransom for many. Such a death is only comprehensible against a background of Old Testament accordance.
As Seitz goes on to express, Paul was interpreting Christ according to the plans of God set out in the OT. His point is well taken. Paul was not so much concerned with pointing to a set of “proof texts” in the OT that show that the Messiah was to die, be buried, and be raised from the dead (although he believes that those texts exist); rather, Paul was expressing how Christ fit in to the purposes of God as expressed in the OT. Thus, the focus is the completed theological perspective of the OT.
Among other things, 1 Corinthians 15 establishes the principle that the NT is firmly planted upon the foundation of the Old. Few would disagree with that statement. However, I would take it one significant step forward: the NT is not only firmly planted upon the foundation of the OT, it demonstrates the correct interpretation thereof not because it reinterprets or provides a further meaning but because it presents Christ in accordance with the meaning already inherent in the First Testament.
Thus, the NT cannot be understood apart from the OT. That may seem to turn the table, per se, but again, few would disagree with that. Without the OT picture of the Messiah, for instance, the Gospels would take on a less significant role, for we would not understand why they are telling us the things they are claiming about Jesus.
According to the intricately-composed, multi-faceted Scriptures
Unfortunately, the whole issue that we are addressing here is not as clear-cut as we would all like it to be. For example, not only do we have to deal with the ways the NT writers are reading the OT, but we are forced also to deal with how OT writers are reading and interpreting other OT texts. In this sense, the NT becomes the final step in a complicated, long process of exegesis and interpretation.
With that said, therefore, my point here is that we often fail to persevere with the OT until we come to a full appreciation of its teaching. The OT is an intricately-composed, multi-faceted document, so coming to terms with its theological perspectives is difficult. As such, I suggest that the element that is often left out of this is the nature of the composition of the OT. I believe that if we give the First Testament its due process, we will discover that its message is none other than that preached and written down in the NT. Let me give you an example, which might just make our amill readers salivate but makes my point about the precedence of the OT.
In a recent German article, Martin Beck shows how the song of Hannah in 1 Samuel 2:1–10 is used by its author with theological purposes way beyond a response of thanksgiving by Hannah herself. On the compositional level of the book of Samuel, this prayer along with 2 Samuel 22 frame the book. According to Beck, the effect of these two poems to the whole provides the proper context in which to read the whole, i.e., within the context of the messianic hope expressed in these two psalms. David appears within the composition of the book as a picture of such a messianic figure. Thus, it is unnecessary, for example, to impose a Christological hermeneutic on the text of Samuel, because it already exists. Moreover, throughout the OT, such messianic compositions are clearly evident (particularly in the Psalter, e.g. Psalms 2–89, but even the Pentateuch itself). The point of this correlates well with what Paul said in his last post.
In brief, here’s my point: The relationship of the testaments is best described with a precedent/accordance understanding, but it is compounded because of the difficulties inherent in interpreting the First Testament. Recognizing theological composition within the Old may at times assist us in understanding those difficult quotations of the Old in the New that keep us baffled. I hope to offer some examples of this in a future post.
[In case your interested, here’s the information on the article. Beck, Martin. “Messiaserwartung in den Geschichtsbüchern? Bemerkungen zur Funktion des Hannaliedes (1 Sam 2:1–10) in seinen diversen literarischen Kontexten (cf. Ex 15; Dtn 32; 2 Sam 22). Auf dem Weg zur Endgestalt von Genesis bis II Regum. Festschrift Hans-Christoph Schmitt zum 65. Geburtstag, 230–51. Martin Beck and Ulrike Schorn, eds. Berlin: de Gruyter, 2006.]
