Biblical Theology

The Difference Between Typology and Allegory

Kirk E. Miller 9 Comments

You may have read my previous post entitled, Are “Authorial Intent” and “Christ-Centered” Mutually Exclusive? (if not, you may want to do so before continuing, although it’s not necessary).

But this post prompts the question, if we are to preach Christ in all of Scripture (that is, preach Christotelically; see my previous post Christ in the Old Testament: Christocentric or Christotelic Hermeneutic?), are we allegorizing? If Christ is not at all present in a text, then are we spiritualizing the text by preaching Christ?

I have had enough experience with a certain school of interpretation to realize that many people answer this question in the affirmative–unfortunately. It has appeared to me, however, that part of their reason for doing so was a fundamental misunderstanding, a confusion of typology and allegory.[1] So, let me try to spell out some of the basic, introductory differences between typology and allegory.

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Are “Authorial Intent” and “Christ-Centered” Mutually Exclusive?

Kirk E. Miller 2 Comments

As interpreters, teachers, and preachers of God’s word we desire to be faithful to the Biblical text. We know that this entails interpreting Scripture according to the Biblical authors’ original intent, historical context, and literary context, among other things. We don’t want to be guilty of eisegesis–reading our own thoughts and ideas into the text rather than getting our conclusions from out of the text (exegesis).

But at the same time, we know that Christ said the entirety of Scripture speaks of Him (Luke 24:25-27; cf. 1 Pet 1:10-12; Rom 1:2). And so as Paul, we would love to say that even in our expositional preaching “I decided to know nothing among you except Jesus Christ and him crucified” (1 Cor 2:2).

But what about the majority of texts where Christ is not mentioned? How do we preach Christ then? Do we preach the authorial intent and then sort of arbitrarily jump to Christ at the end, tack on an altar call or two with some repeated “Just as I am” choruses?

We want to avoid moralism; so we want to preach Christ. We don’t simply want to draw conclusions like, “don’t be like Saul,” “don’t be like the Israelites,” or “be more like David,” as if this alternative is somehow more honest to the authorial intent. But how do we preach Christ-centered in passages that have seemingly little to do with Christ at all?

I think you get my drift.

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Regeneration and the New Creation

Kirk E. Miller 1 Comment

An Introductory Biblical Theology of Regeneration as it Pertains to a Proper Understanding of Inaugurated Eschatology

In contrast to systematic theology, a discipline that tackles doctrines in a neat, organized, systematic, and generally atemporal fashion, Biblical theology seeks to examine Biblical themes through the lens of progressive revelation, that is, in light of scripture’s metanarrative or unfolding plotline. Biblically theology deliberately makes temporal sequence (time development) and Scripture’s broad storyline the grid through which theology, doctrines, and themes are studied and investigated.

The following post will seek to provide an introduction to a Biblical theology on regeneration as it pertains to a proper understanding of inaugurated (already initiated) eschatology (pertaining to “last things”).

If that sounds confusing, that’s okay; it’ll all makes sense in just a bit.

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Meet Mr. Complementary Hermeneutic: A Glance at Israel, the Church, and the New Covenant

Kirk E. Miller 8 Comments

The New Covenant–Old Testament

A huge theme that pervades all of scripture is the theme of promise and fulfillment. In the Old Testament, many promises were made to the nation of Israel that anticipated future fulfillment. One very significant example would be the promise and provisions of the New Covenant (i.e., Jeremiah 31:31-34 and Ezekiel 36:22-36).

Now the Old Testament, without any exceptions, explicitly affirms that the parties of this covenant will be God and Israel (i.e., Jeremiah 31:33). That’s key to our discussion, so allow me to state it again. The Old Testament promises that the New Covenant will be made between God and Israel.

The New Covenant–New Testament

But a normal, simple, natural, and literal reading of various texts in the New Testament reveals that the Church participates in the New Covenant. For example, the Lord’s Super, an ordinance of the Church, refers to the to cup of the New Covenant (Luke 22:19-21; Matthew 26:27-28; Mark 14:24; 1 Corinthians 11:23-26). Paul, the self-proclaimed apostle to the Gentiles (Romans 11:13) and minister of the mystery of the Church (Ephesians 3:6-8), called himself a minister of the New Covenant (presently), saw the New Covenant as having presently superseded the Old Covenant, and spoke of the New Covenant ministry of the Spirit as a present reality (2 Corinthians 3). And the author of Hebrews is explicit about the present reality of the New Covenant and Christ’s present ministry as the mediator of this New and better Covenant (for a brief sampling see Hebrews 7:22; Hebrews 8:6-13; Hebrews 9:15; Hebrews 10:16-17; Hebrews 12:24).

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Believers as the Temple of God

Kirk E. Miller

In verses 1 Corinthians 3:16-17, 6:19, and 2 Corinthians 6:16 Paul uses the Old Testament temple as a metaphor for believers. What this metaphor conveys is the comparison of our New Testament worship to that of the Old Testament. The Levitical law required sacrifices. However, now our worship demands a living sacrifice (Romans 12:1), a sacrifice of our lives. The Old Testament worship was centered on locality and the temple building. However, now worship is in spirit and in truth and no longer based on such externals such as location and buildings (John 4:20-24). And finally, just as the Shekinah glory dwelt within the temple, now the same presence of God, the Holy Spirit, dwells within us (1 Corinthians 6:19). And just as the Shekinah glory was the visible presence of God at the temple or tabernacle, so the presence of God should be visible in our lives (i.e., “the fruit of the Spirit,” Gal 5:22-23).
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