typology & redemptive-historical hermeneutics.pdf
TRANSCRIPT
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Typology & Redemptive-Historical Hermeneutics Early on in my Christian walk, I held to a more strict grammatical-
historical way of interpreting the Bible. That is, human authorial intent
was supreme. When reading the Old Testament, for instance, I sought
to read it as a Jew might read it (my first reading), and then (in my
second reading) to understand it in light of Jesus in the New
Testament. What is more, I saw the hermeneutic employed by the
New Testament authors as something not to be copied. In fact, they
would probably fail many modern classes on hermeneutics. It’s simple
enough, I thought: Just as I interpret a letter written to me by my wife,
so too do I interpret the Holy Scriptures.
My conviction, however, started to wane as I read Luke 24 and 1 Peter
1, for instance. I started to think about typology, and became aware of
redemptive-historical hermeneutics. I began to read and listen to men
like Richard Gaffin, Lane Tipton, David Murray, Sinclair Ferguson,
and the ministry of the Reformed Forum. Through my studies I have
come to a more Redemptive-Historical hermeneutic.
In this blog, I’d like to present my notes that I took as I listened to
these great men. Do pardon the length, as I saw merit in presenting it
all in one blog. If it proves too much, however, maybe just take it a
section at a time. The hyperlinks under their names are the lectures,
sermons, and podcasts that these notes came from.
Recommended Reading
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1) “The Redemptive-Historical View,” in Biblical Hermeneutics: Five
Views by Richard Gaffin
2) “The Gospel and Redemptive-Historical Hermeneutics”
in Confident of Better Thingsby Lane Tipton
3) Jesus on Every Page by David Murray
4) The Unfolding Mystery: Discovering Christ in the Old
Testament by Edmund Clowney
5) Him We Proclaim: Preaching Christ From All the Scriptures by
Dennis Johnson
6) Preaching Christ From All The Scriptures by Edmund Clowney
7) The Christ of the Covenants by O. Palmer Robinson
8) The Christ of the Prophets by O. Palmer Robinson
9) Kingdom Prologue: Genesis Foundations for a Covenantal
Worldview by Meredith Kline
10) Knowing Jesus Through the Old Testament by Christopher Wright
11) Seeing Jesus in the Old Testament (1-5) by Nancy Guthrie
12) The Shadow of Christ in the Law of Moses by Vern Poythress
13) Covenant Theology: From Adam to Christ by Nehemiah Coxe and
John Owen
14) Typological Writings by Jonathan Edwards
15) Preaching the Whole Bible as Christian Scripture by Graeme
GoldsworthyRichard Gaffin
Scripture’s Christocentricity, Christ in the Old Testament I, and
Christ in the Old Testament II
[Luke 24:44-49]
1) Christ viewed being “with them” (v. 44) was pre-resurrection, not
post.
2) “Law of Moses, the Prophets, and Psalms” is as weeping term. That
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9) c.f. Acts 10:43: Peter said: All the prophets testified about Jesus,
and that by faith in Him forgiveness will be granted.
10) c.f. Acts 26:22-23: Paul said: Moses and the prophets taught that
Jesus would (1) Suffer, and (2) be the first to rise from the dead.
11) c.f. Acts 13:27, 17:2-3: The ministry of the apostles was teaching
from the Old Testament that Jesus must die a substitutionary death
and rise from the grave.
12) c.f. 1 Peter 1:10-12: The prophets knew the gospel (death and
resurrection) (v. 11), and they knew their message was not for their
own time, but for the New Testament readers (v. 12a). That is, the
prophets saw and understood their ministry to be ministering to a
future New Covenant generation of God’s people. The “target
audience” as it were, is the New Covenant readership. “This” in verse
10 is referring back to vv. 3-9, which talks about resurrection,
inheritance, and return of Jesus. The prophets “intent” and “all-
embracing concern” in the main was to show the person and work of
Jesus in their writing and prophesying (both in divine authorial and
human authorial intent). What the various prophets say are unified and
integrated, because the one “Spirit of Christ” (v.11) spoke the one
message to all the prophets. Thus, the Old Testament is one large
promissory, prophetic witness to Christ, and that witness centers in his
“suffering and glory” (v.11).13) c.f. John 12:40-43 quotes Isaiah: Isaiah saw Christ’s glory, John
says, and spoke of Jesus (he spoke of what he saw).
14) Two extremes to avoid: (1) Restricting Jesus to just a few
prophesies in the OT and viewing the rest as Jewish (pre-Christian)
history, and (2) Viewing each particular OT text as teaching some
particular point of the death or resurrection of Jesus (i.e. allegorizing
the OT).
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15) Is Jesus in every sentence of the OT? No, in that not every text is
unpacking a particular piece of Jesus’ person and work. But yes, in
that every sentence is in a context of an unfolding history that has one
direction in its overall purpose, which is Jesus Christ’s suffering and
glory. The OT can be oblique, but is not ambivalent.
16) We are bound to read the Old Testament in light of the New
Testament
17) The writer of Hebrews believes that the OT culminates in the NT.
18) c.f. 2 Corinthians 1:20: the promises of God (all of them) are
fulfilled in Christ. Thus, the promises of God in the Old Covenant
have a predictive and forward-looking character
19) The NT writers taught, under inspiration of the Holy Spirit, that
the Old Testament is preeminently Christocentric.
20) c.f. 2 Timothy 3:16; 2 Peter 1:20-21; Acts 1:16; 2:16-17; 3:18, 21;
4:25; 7:6; 13:47; 28:25; Romans 1:2; 3:2; 9:17; 15:4; 1 Corinthians
9:8-10; Luke 1:70; 24:25; John 5:45-47; Matthew 1:22; 19:5; Mark
7:9-13; Hebrews 1:1-2, 6-7: All of Scripture is derived ultimately
from God’s conscious, not human consciousness. Thus, while there
are earmarks of human authorship that can be useful in hermeneutics,
the authorial intent we seek is ultimately and primarily Christ’s
authorial intent, not man’s.
21) c.f. 1 Corinthians 15:13-8: Paul quotes an early creedal formulaand says the Old Testament Scriptures taught: (1) Christ’s death, (2)
Christ’s burial, (3) resurrections of Christ.
22) c.f. 2 Tim. 2:8; Gal. 3:1; 6:14; 1 Corinthians 2:2: Paul’s gospel is
about the death and resurrection of Christ. In fact, he sees this as the
pervasive teaching of all of the Bible (Old and New Testament).
23) c.f. John 8:56: Abraham saw the day of Jesus and rejoiced over it.
24) c.f. John 5:39: Jesus believes that all of the Scriptures testify about
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Him.
25) c.f. John 5:45-47: Moses wrote about Jesus.
26) c.f. Galatians 3:8: The “Scriptures,” which is being used as a
synonym for God, preached the gospel of justification by faith to
Abraham.
27) c.f. Acts 2:31 – David saw the resurrection in advance and spoke
about the resurrection of Jesus in Psalm 16.
28) c.f. Acts 2:16 – The prophet Joel spoke about Pentecost in Joel
2:28-32.
Lane Tipton
“The Gospel and Redemptive-Historical Hermeneutics,” in Confident
of Better Things
1) Because typology is an inherent feature in the Old Testament, it is
(or at least ought to be) thus a function of the grammatical-historical
method (186).
2) Jesus is sacramentally present in the Old Testament (194).
3) Many modern evangelicals teach a two-reading view of the OT.
That is, you first read the OT according to the grammatical-historical
method, which seeks to understand the OT in terms of its original
human and historical intent. Only after this is done, one can read the
text in a “second” or “Christotelic” way. This, however, is a false
segregation, and a false presupposition that somehow the
grammatical-historical method does not functionally do typology (pp.
200-201).
4) “Mystery” in the Bible is “a making known of what has already
been revealed in the Old Testament” (p. 210).
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Scripture it presents the gospel on its own terms in
typological categories (p. 211).
It’s time to turn away from deficient concepts of
grammatical-historical meaning, historicist constructions of typology, and artificial disjunctions
between original contextual meaning and christological
fulfillment. It’s time to turn back to the redemptive
revelatory activity of the triune God and to the organic
richness of the gospel of Jesus Christ, accenting all of its
manifold hermeneutical presuppositions and
implications. It is time to proclaim clearly and without reservation that Christ enters the Old Testament through
the front door (p. 213).
The Old Testament, on its own terms, objectively
foresignifies and supernaturally presents Christ to the
faith of Old Testament saints, thereby requiring a
typological presentation of the gospel as an inherent
feature of Old Testament redemptive revelation (p. 186).
The substantial concern of Old Testament redemptive
revelation is the gospel of God’s Son… The history of the
Old Testament is therefore a history of special
revelationthat has Jesus Christ as its central redemptive
concern… Israel, while integral to God’s redemptive
purpose, is from this standpoint not the paramount concern of the Old Testament Scriptures… The gospel of
Jesus Christ is a transtestamental reality (p. 187, 188).
Christ is not merely foresignified in the Old Testament;
he is also sacramentally (or spiritually) present to the
faith of his elect… The gospel of Jesus Christ is not only
foresignified in the Old Testament but is applied through
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pictures are objectively and redemptively the actual presence of
Christ.
6) Typology is not just a horizontal, historical unfolding of
redemptive-history, but typology has a strong vertical element (to the
Triune God) connecting the trans-testamental gospel (view as a
triangle, maybe).
7) Jonathan Edwards viewed Typology as a divinely constituted
means by which God uses people, places, and events to illustrate His
Gospel. It’s not a “reader-response” where the NT writers read things
back into the text, but those things were organically present in the OT
text itself.
8) The Old Testament must not be read in any other way but as
gospel-teaching, Christian Scripture.
9) Kant and the Enlightenment has taught us to overemphasize history
qua history, overemphasize the human, and brought with it an
overemphasis on textual criticism. The text, however, is redemptively
qualified and we cannot have a Kantian bear-history understanding.
10) The Old Testament is an inscripturated history of redemptive. You
do not have a human-based, time-bound, human qua human thing
happening in the OT. The God-breathed Scripture does not fit with the
Kantian-Enlightenment framework.
11) The original context of the Old Testament is redemptive-historicalrevelation with Christ as center. That is the context. This should have
a hermeneutical function in all of our readings in Scripture (including
the “first”).
12) The Bible is God’s commentary on His mighty deeds of creation
and redemption, as it moves toward consummation. Deed-revelation
and word-revelation are linked.
13) Redemptive-revelation of the gospel in the Old Testament on its
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1) Scripture has dual authorship and each relates to the other.
2) Critical scholars often have an overemphasis on looking at human,
time-bound authorship.
3) What we’re after is not a human understanding of God’s mighty
deeds, but God’s understanding. 1 Corinthians 2 says the Spirit seeks
the mind of God. We are after the mind of God, and it is the Spirit, as
He wrote Scripture, that brings us to the mind of God. Many times the
human authors wrote higher than they knew. God knew what he was
writing through them, but the human authors didn’t always.
4) Since the Bible was written by God using human means, there is a
coherent unit in the Bible. Thus, Scripture interprets Scripture. That is,
when you come to an unclear passage, you can look to clear passages
to help elaborate. The Bible then forms a massive inter-testimental
web. Presbyterians are confessionally bound to this Hermeneutic. For
instance, The WCF says “The infallible rule of interpretation of
Scripture is the Scripture itself; and therefore when there is a question
about the true and full sense of any Scripture (which is not manifold,
but one), it must be searched by other places that speak more clearly”
(1.9).
5) There is three levels of history: (1) the actual events that transpired
in history, (2) the unifying grand story (meta-narrative) that unites all
of history, and (3) God’s use of distinct human authors to testify aboutthe events in history.
6) The Scriptures themselves teach us how to understand
Scripture. Sola Scriptura: The rule of interpretation are not extrinsic
but intrinsic to Scripture.
7) The New Testament’s finding of typology in the Old Testament is
the answers in the “back of the book” to the odd number of typology
problems, so the interpreter can endeavor to do the even numbers
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(understanding you are fallible and not inspired). For instance, the
New Testament says Jonah was a type of Christ. Using the NT
Hermeneutic, we can understand Joseph as a type of Christ as well,
even though the NT doesn’t specifically name him as a type.
8) The difference between allegory and typology is that allegory
originates in the creativity of the human reader, and typology
originates in the purposes of God as he ordained them as pictures of
the person and work of Christ in the OT. It’s important not to
allegorize the texts.
9) Exile-Restoration, Judgment-Redemption is all throughout he Old
Testament and represents as a Type: Atonement-Resurrection. Jesus in
the Wilderness and being tempted is Jesus re-living the temptations of
the first Adam and the history of Israel. Jesus is the true Israel.
10) New Testament people didn’t look at the Old Testament literary
themes and think “I had better align myself with this.” Rather, God is
using predictive types in the Old Testament to point to how He will
redeem in the future.
Example: Jehoiachin
1) Jehoiachin willingly went into exile (the OT’s type of hell), bore
the Covenantal punishment for his people, on behalf of his people, just
as Christ bore the wrath for His people. Once judgment comes, then
restoration can come. First comes the cross then glory. .2) Ezekiel says Jehoiachin is like a cedar tree that grew big and God
took and planted in Zion. Parellels of Christ can be seen in terms of
the growth after His death.
3) Jehoiachin finds favor with the Babylonians, and he eats at the
kings table all his days—though he’s still in exile. This is illustrative
of inaugurated eschatology. Though he’s still in exile, he lives on; and
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though he’s still under wrath, God has given him glimpses of
blessings throughout.
Example: Ruth & Boaz
1) Bethlehem (meaning “house of bread”) has no bread, as a famine
swept the area. Not only this, but wickedness was everywhere (Ruth
was not safe. Also see the idolatry narratives in Judges). In fact, the
wickedness of Bethlehem parallels Sodom language, which seems to
say that Bethlehem was worst that Sodom. But Boaz represents light
coming forth from Bethlehem, just as Jesus will in the future.
2) Elimelech (meaning “my God is king”) did not believe God was his
king and did not believe in the promise that God would provide. He
left the land given to him by God and went to dwell among the pagans
(self-exiled himself). Nevertheless, God shows that he will bring
outsiders into His kingdom as He brings Ruth into His Kingdom.
3) Ruth’s title progresses from (1) “Foreigner” – 2:10, (2) “Maid-servant” – 2:13, (3) “Maiden” – 3:9, (4) “Wife” – 4:10, (5) a “Mother”
in the genealogy of Christ – Matthew 1:5. Does this not illustrate and
give hope to sinners outside God’s fold, that they too can be adopted–
that God will not leave them as foreigners? Christ gives a new identity
and a new nature.
4) Boaz has to take the law upon himself and fulfill it in order to
redeem Ruth and Naomi (3:8-4:10), just as Christ had to take the law
upon Himself to redeem Jew and Gentile.
5) Boaz didn’t have to redeem Ruth, but he spread his wing over Ruth,
a Gentile pagan, just as God spreads His wings over lost sinners and
brings them in His fold (2:11-12).
6) Ruth was a Moabite, which was the tribe born of the incestuous
relationship between Lot and his daughter. Naomi wrongly and
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inappropriately tells Ruth to go to the threshing room floor (type of
night club in Israel) when Boaz has been drinking (like Lot). But here,
there is a holy reversal where Boaz does not touch Ruth
Inappropriately.
7) Naomi keeps trying to take things upon herself, but we see several
times–in Naomi trying to take care of herself after her husband dies,
and in trying to get Ruth to the threshing room floor–that human effort
is futile. The author is teaching that it’s through God’s actions that His
promises will come about.
8) The writer was showing (1:16-17) that a pagan Gentile has greater
Covenantal faith in Yahweh than Israel at this time. She is saved at
this time; she has grasped what it means to be God’s people. Ruth did
not see God’s mighty deeds, but Israel did; she has faith while Israel is
in disobedience. In a sense, she has become a “true Jew” as Paul
would talk about later.
9) You also see that God is fulfilling Genesis 12 (promise to
Abraham), as Boaz redeems not only Ruth but Naomi as well, which
sets up this picture nicely.
10) Boaz is a kinsmen-redeemer, just as Jesus is our kinsmen-
Redeemer. Image of a Bride-groom comes into view.
11) The reason the brother had to sleep with his dead brothers wife to
perpetuate his line is because of Genesis 3:15 seed promise (c.f. 4:6).They knew a redeemer was coming by the seed of the woman and
longed for this Redeemer. It’s not until Isaiah that they knew it was
going to be a virgin birth (7:14).
12) Ruth tries to approach Boaz in darkness (3:6), but Boaz redeemed
publicly in the light (4:1), just as God redeems in the light (c.f.
Nicodemus-Jesus conversation).
13) Ruth lays at the feet of her kinsmen redeemer, as the church lays
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at the feet of Christ, the true Redeemer (3:14).
14) Boaz was willing to count the cost, and be self-less in redeeming
Ruth and Naomi when the first redeemer was not. Jesus is willing to
take the cost upon Himself to redeem His predestined sheep.
David Murray
Jesus on Every Page Podcast
1) Typology presupposes (1) The Old Testament is a revelation of
God, (2) God’s Genesis 3:15 promise created a forward-looking
momentum for subsequent texts and OT books.
2) A “Type” is “a real person, place, object, or event that God
ordained to act as a predictive pattern or resemblance of Jesus’ person
and work, or of opposition to both.”
3) Analogy isn’t necessarily typology. You have to ask: did the
audience see this with foresight, or are you just seeing it with
hindsight.4) When finding a type: (1) Does the New Testament explicitly call it
a type? (2) Does it have the earmarks of being a type (as defined in
definition above)
5) The type is always lesser or weaker than the antitype, and usually
moves from the simple to the complex (e.g. The Ark (simple) to the
penal substitutionary atonement of Christ (complex)).
6) The heart of typology is finding the essential resemblances, not the
incidental resemblances to Jesus.
7) Not only does the New Testament shed light on the Old, but also
vice versa.
8) Some types have dual fulfillments (multiple antitypes).
9) Similarity is not typology, and coincidence is not the same as
divine providence. Ask: did God ordain this to be a type?
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10) Also, an example of moral Christ-likeness is not the same as
typology.
11) Don’t make every detail of the text to be christological or
typological. That’s Allegorizing.
12) The type and antitype must be related. That is, something evil
cannot have a good antitype.
13) Jesus is present in the Old Testament, both physically
(Christophanies), but also in pictures (typology).
14) Sometimes one truth accelerates ahead of the others. For example,
the seed of the woman [Gen. 3:15] is most prominent in the promises
to Abraham in Genesis 12, 15, and 17
Example: Noah’s Ark
1) Matt. 24:38 – Jesus uses Noah’s generation as a analogy for every
generation to be watchful. This, however, is not typology, but is a
hindsight analogy.2) Peter 3:23-32 calls Noah’ flood as a type and defines an antitype.
3) The type was intended to teach the original audience: (1) God is
holy and hates sin and will punish it (2) God provides sinners with a
means of escape (3) God patiently calls sinners to safety (4) God
completely saves those who put their faith in him and use his means of
salvation, (5) God’s wrath purged the world of sin, but will not touch
the believers who are in his appointed place of refuge.
4) God’s Ark only saved a few sinners for a short time and didn’t save
from eternal wrath. The antitype is always greater than the type.
5) The essential resemblances : (1) Just as the flood showed God is
holy, hates sin, and will punish it with the full force of His wrath, so
the 2nd coming of Christ will do the same thing, (2) In the flood God
provided sinners with a divinely approved means of escape, so too in
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Christ does God provide sinners with a divinely approved means of
escape. (3) Just as God patiently calls sinner to His place of refuge, so
does He call sinner to Christ as His appointed place of refuge. (4) Just
as God protected and kept safe those who put their faith in Him during
the flood, so will He protect and keep safe those who put their faith in
Jesus. (5) Just as the flood purged the world of sin, and gave the
faithful a new beginning, so too does baptism signify the purging of
sin and the new beginning for believers.
6) Genesis 3:15 told them who would save, and Noah’s Ark told them
how: By God’s appointed means, He will provide a place of refuge for
undeserving sinners.
Example: David & Goliath
1) Just as Adam and Christ are the federal heads representing a large
group of people, David and Goliath are federal heads representing
groups of people.2) David crushed Goliath’s head just as Genesis 3:15 promised.
3) Goliath was a type of Satan: (1) He was an enemy of God, (2) he
was ruthless, (3) He was armed, (4) He was strong, (5) He was
experienced (6) he was self confident, (7) he was frightening, (8) he
enslaves, (9) he is persistent in taunting (10) he mocked David.
4) David was a type of Christ: (1) he was sent by his father, (2) he was
outraged, (3) he is dismissed by the enemy, (4) he is courageous, (5)
God has prepared him, (6) he’s confident (7) he is God glorifying and
motivated to lift the name of God, (8) he was victorious, (9) the defeat
was substitutionary, (10) he was rewarded, (11) In what looked weak,
be crushed the lead of the enemy.
5) The writer was showing that Israel’s nationally security rests in
God’s provision alone.
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Example: Leviticus 14 Law regarding Leprosy
1) The sacrifices washed away sins only so far as the person could go
to temple, but did not wash the person of sins for justification. These
sacrifices were the type and Christ’s atonement was the antitype.
2) The leprosy passages in Leviticus teach about spiritual leprosy: sin.
3) The priests in OT could only pronounce unclean, but Jesus, our
high priest, can make clean
4) If you touched a leper you were considered unclean too. But Jesus
touched lepers and they became clean. In fact, we all had spiritual
leprosy and Jesus touched us and we became clean.
5) The Lepers had to dwell outside of God’s dwelling, showing His
holiness, and also points to Paul’s teaching “a little leaven leavens the
whole lump.”
6) Some Lepers were healed by God. If healed, the priest would come
and inspect. The priest would get two sparrows. The priest would kill
one and take his blood and put it into a bowl. He then took the living
bird and dipped it in the blood. The priest would take the living
sparrow dripping with the blood of the dead sparrow, and release it.
The Leper would see the bird sore, free as a bird. The Leper would get
it: “I’m like that bird, free.” The blood of another has set him free.
Every bird the Leper would see would remind him that he is “free as a
bird through sacrificial blood.”7) Next time you see a bird in the sky, remember that Christ has
healed your spiritual leprosy, and you are now free as a bird.
Sinclair Ferguson
Preaching Christ in all the Scriptures
Ferguson advises that to preach Christ from the OT well we must
preach Christ from the NT well. Many evangelicals, he laments, don’t
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preach Christ well in the OT. They have, rather, moralized the text,
spent most of their time trying to find himself in the text (a “Where’s
Waldo” hermeneutic), or have, inadvertently, viewed the Bible
through the lens of Schleiermacher. “My job is not to find you in the
text,” he writes, “It is Jesus’ job to find you through the text by the
Holy Spirit. It’s my job to find Christ in the text.” Ferguson also says
finding Jesus in the OT is almost like intuition. When you are
saturated in Jesus—His person, His attributes, His plan, His work—
you begin seeing Gospel-patterns and redemptive-historical truths as
you read the Old Testament. Do you have more books about Jesus on
your shelf than any other Christian topic? Gazing at a man’s bookshelf
can be telling regarding his emphasis, or his “thing.” Are you with
Paul in saying you want to know nothing but Christ and Him
crucified, or would you rather focus on “more interesting doctrines”?.
The more saturated in Jesus one is, the more natural it will be to see
Christ in all of Scripture, as He will become the paradigm, or lens by
which you see things.
Ferguson offers four pieces of advice to seeing Christ in the OT, using
the mnemonic “CURS,” which stands for covenant, union,
redemptive-victory, and seat.
Covenant
God has structured His narrative of redemptive history by way of
covenants. God made a covenant with Adam (pre-fall), then he made a
type of post-fall covenant (Gen. 3:15), then with Noah, Abraham,
Moses, David, and finally the New. These covenants have both
continuities and discontinuities, but the underlying reality and goal is
Jesus. Christ unites the purpose and drive of each covenant. Knowing
what particular covenant is operative in the book or passage you’re
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reading will help you to see Christ and how that text points to Him,
presents Him, and is fulfilled in Him.
Union
The commonality between the Old Testament saints and New
Testament saints (including us), is that we are all in union with Christ.
To be “saved” is to be in union with Christ. This union has two
aspects: forensic and transformative, or, as people know them,
justification and sanctification. In union with Christ, the believer is
legally declared righteous because Christ imputes His righteousness to
the believer for justification. Also, there is an ongoing transformative
nature where the believer is progressively transformed into the image
of the Son. Knowing that continuity exists between the Old Testament
believer and you – namely, we are all being conformed to look like
Jesus – can be helpful when reading of the Old Testament saints. We
are all in union and communion with Christ throughout our sufferingsand victories.
Redemptive Victory
In Genesis 3:15, God promises conflict – conflict that will end with
Christ as victorious over Satan and all His works. We see this conflict
throughout almost all of the Old Testament. By seeing this forward-
moving momentum of Genesis 3:15, particular epochs, wars, and
victories can be seen as moving toward Jesus, the “seed of the
woman.” As you read the Old Testament, you begin to see Gospel-
patterns – judgment-redemption, exile-restoration, promise-fulfillment
– all pointing to: atonement-resurrection, which is bookended with
creation-consummation. Thus, when we read about David and
Goliath, for instance, we see a larger picture.
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