On Sunday, January 24th, 2016, I began a Core Seminar on Redemptive History & Biblical Theology at my church, Lake Drive Baptist Church. During the course of this series I’ll be sending out emails recapping lessons and directing recipients to resources for further study.
Rather than just share these recaps with my church family, I’ve decided to share them here on the blog for anyone else who might be interested. I will be posting them occasionally over the next couple of months on a weekly basis or so.
See previous posts:
This past week we did two things:
- First, we finished up our section on foundational matters by laying out some principles of interpretation (hermeneutics) that are particularly relevant for studying and understanding redemptive history and Biblical theology.
- Second, we began our survey of redemptive history itself.
I’ve decided to break up our recap/review this week into two segments. The first one (this one), will cover the principles of interpretation we discussed. The second one will review our initial embark into redemptive history.
In Gospel and Kingdom by Graeme Goldsworthy, two prominent argument-themes emerge. For that sake of organization, I’ll present this review according to those two categories.
The Kingdom Pattern
The fact that God acts in the history of men and interprets his acts means that these historical events will form a pattern that relates to the purpose of God [pg. 42].
And the central pattern that spans Biblical history, for Goldsworthy, is the concept of kingdom .
For Goldsworthy, the kingdom of God involves (a) God’s people, (b) in God’s place, (c) under God’s rule [53-54]. Both the content of the central Biblical covenants and the goal of redemption history is this kingdom of God . Therefore, as an implication, under various Biblical covenants and within various eras of redemption history, different forms or stages of development of this kingdom exist on a trajectory ultimately consummating in the final realization of this kingdom in the Jesus Christ.
The Old Testament (OT) anticipates Christ and is an unfinished story without Him. Christ fulfills the hopes of the OT, which is another way of saying that the OT is about Christ (Lk 24:25-27, 44-45; Jn 5:39-40). Therefore, when the realization (i.e., Christ) of what was anticipated in the OT arrives, it actually illuminates and clarifies the expectation. In other words, Christ’s person and work specify what was anticipated in previous revelation. As such, the revelation of Jesus is a revelation on previous revelation (cf. Heb 1:1-2). Only in this sense is all previous revelation understood with all its implications, in its fullest meaning. In light of progressive revelation culminating in Christ, the significance of OT passages develop, they undergo an organic expansion, and they receive a fuller, but not contradictory, meaning. And as Christians who affirm the centrality of Christ in scripture and desire to read scripture in context, including its ultimate canonical context, we must read the OT in light of its consummation in Christ.