redemptive-historical reading of scripture
TRANSCRIPT
Redemptive-Historical Reading of Scripture
Imbibing the theodrama by reading Scripture is critical to the development of our theological
sensitivities. One of the more important dimensions of this maturing understanding of the theodrama
is the concept of redemptive-historical movement within the drama itself.
The theodrama is progressive; it is telos-oriented or goal-oriented. Watching the movement of the
drama toward the goal through the various movements of redemptive history is quite instructive and
formative for biblical-theological thought. It is a significant part, I think, of theological hermeneutics.
It provides, in fact, a critical insight into the continuity and discontinuity of the biblical story (e.g.,
between Old Testament and New Testament) and highlights the plot line of the metanarrative itself.
Below is a “relatively simple” approach (or method) to reading Scripture with our eyes open to the
redemptive-historical movements within the drama.
1. Inductively discover the flow of Redemptive History through reading and exegesis. Consistent,
extensive and intensive exposure to the biblical text is necessary. There is no substitute for reading
chucks of the biblical text such as reading whole books at a time or reading pericopes in a
sitting. Reading a chapter a day is fine and good, but sometimes we miss the flow by breaking our
reading into arbitrary (yes, that is what chapter breaks are for the most part) divisions. When reading,
seek to be in tune with or watch for the redemptive cycles present. The metanarrative cyle of
Creation, Chaos (Fall), Redemption is repeated throughout Scripture.
2. Identify the key events of Redemptive History. What are the peak events of redemptive
history throughout the Biblical narrative? Peak events are turning points, beginning points or
closures in redemptive history. Some of them are quite obvious, e.g., Creation, Exodus, Sinai,
Conquest of the Land, Building of the Temple, Exile, Restoration, Incarnation, Resurrection, Pentecost.
Others are more moderate in character, that is, they participate in the larger moments but are
nevertheless formative for how faith is experienced by a community. For example, the table
experience of Israel on Sinai in Exodus 24 is a significant moment in redemptive history that shapes
how Israel experiences assemblies and fellowship offerings in the rest of its history.
3. Identify the key texts which explicitly interpret these events. The narratives of the events
themselves, of course, are interpretative. They give their own significance to the events. However,
within Scripture, other texts also interpret and apply (perhaps even reapply to different contexts) the
significance of the event. How do the texts frame the event and interpret them (including later texts)?
Creation is narrated in Genesis 1-3 but is also poetically interpreted and applied to Israel in Psalm
33. The Exodus is narrated in Exodus 1-15 but it is also interpreted in Deuteronomy 5-11. The
Building of the Temple is narrated in both 1 Kings 8 and 2 Chronicles 5-7 with different emphases and
varied meaning, but the moment of the Ark’s resting in the dwelling place of God is poetically
celebrated in Psalm 132. The death of Jesus is narrated in the Gospels (each with their own unique
take on the significance and meaning–just think of the different “words from the cross” in each
Gospel), but the meaning of the death of Jesus is also interpreted and applied in Romans. And the list
could go on…and on…and on.
4. Discover the central theological themes through exegesis. What theological themes are evidenced in
the interpretation of the event in the various contexts and literary genres? For example, when we
examine the prayer of Solomon at the temple dedication in 2 Chronicles 6 we see themes like sin,
grace, forgiveness, and the orientation of the human heart. The building itself, though not without
significance, is symbolic of these themes and the concrete way in which Israel experiences these
themes. The Temple has sacramental significance. It is God’s gracious presence in Israel; God is
present in grace, mercy, reconciliation, and forgiveness. This is what the Temple represents in the
theological interpretation offered by Solomon’s prayer.
5. Integrate the theological themes into a redemptive-historical matrix.How does the event and its
attached interpretation fit into the whole of redemptive-history? For example, what is the redemptive-
historical significance of the building of the temple. As God’s gracious, forgiving and reconciling
presence in Israel, it represents the loving-kindness of God to the people of Israel. It is a testimony of
God’s basic orientation toward Israel. This presence is analogous to God appearing to Jacob at Bethel,
to Moses in the burning bush, etc. It is the testimony of God’s love. Other themes, of course, could be
developed as I am merely illustrating.
6. Integrate the theological themes into a theological flow within the Biblical story. As we reflect on
the themes of reconciliation, grace and forgiveness, how do these themes appear through the
metanarrative of the story of God? The temple is but one concrete expression of something that we
see throughout God’s relationship with humanity. Whether it is the grace Noah received, or the grace
Abraham received, or the forgiveness David experience in the sancturary, or God’s gracious response
to the prayers of Jehoshaphat, etc., we come to see this is the character of God who is slow to anger
and rich in mercy.
7. Apply the theological themes in a Christological Context. How are the theological themes of these
redemptive-historical events fulfilled (or interpreted) in a Christological (or “new covenant”) context?
The temple presence of God in Israel, for example, finds fulfillment in both the incarnation of the
Logos who as God dwells (lives) among his people in the flesh and also in the outpouring of the Holy
Spirit into the body of Christ (the indwelling of the Spirit).
This is a controversial biblical-theological step. I think it is quite legitimate and reflects a canonical
hermeneutic–one that reads the whole canon in the light of the climactic mighty act of God in Christ.
In other words, how do I think Christologically about the Old Testament? The unity of redemptive
history and the climax of that history in Christ yield a Christological application.
The unity of redemptive history is theocentric, but also Christological. The various lines of the biblical
story converge at a Christological point (cf. Luke 24:32, 44). The OT was written “about” Jesus. This
was characteristic of Jesus’ 40 days of teaching, and Jesus refers to the whole of
Scripture. Christological application is the unity of Scripture.
This is evidenced in the preaching in Acts: “all the prophets” (3:18-24; 10:43; cf. Acts 13:27; 17:2-3;
26:22-23). Redemptive-historical themes taken up in the history of Israel find their climax
(fulfillment) in Christ. Thus, it is not only appropriate to think theologically about those themes in the
context of their Hebraic setting, but also in the context of their Christological setting. It is a both/and,
but it is also a type/fulfillment as well.
This should not be mistaken for finding Christ under every rock in the Old Testament. On the contrary,
it is not a search for Christ in the Old Testament but rather teasing out the redemptive themes in the
Hebrew Scriptures in terms of their Christological fulfillment. Whether it is presence, grace,
forgiveness, reconciliation, atonement, etc., these grand theological motifs in the history of Israel–
known through redemptive-historical events and prophetic interpretation–find their final (telic) and
climactic reality in the Christ Event.
This does not mean that the theodrama is Christocentric in antagonism to theocentrism. Rather, quite
the opposite is true. The theodrama is God-centered–it is divine action that redeems humanity. But it
is Christocentric in terms of the means by which God accomplishes the redemption of humanity. God
redeems his cosmos through Christ by the Spirit.
8. Apply the Christological reflection to contemporary needs. How should this Christological fulfillment
(interpretation) be applied to modern needs and questions? Setting the biblical-theological themes in a
Christological context provides a way of applying those themes to those who who live in the Messianic
age (the “last days”) and who follow the Messiah as disciples. The presence of the Holy Spirit, for
example, is grounded in Christ’s ascension to the right hand of the Father after having made
purification for sin and poured out the Spirit into our hearts. The presence of the Spirit is
the sanctifying and transforming work of God to conform us to the image of Christ.
The Point: If we read something in the New Testament in isolation from its roots in the Hebrew
Scriptures, then we will miss something. We will miss the larger significance of the point in the
theodrama. We might miss the theocentric character of the point as we default to a Christocentrism
(or even a Christomonism). Further, we might miss the theological character of the point as we isolate
the text in order to fit it into some constitutional “pattern” rather than the seeing it as part of the
theodrama. Consequently, a redemptive-historical perspective on the theodrama is, I think, practically
essential for gaining a wholistic perspective on any significant theological topic if we are to apply and
embody it fully in our own contexts. Redemptive history–through an inductive reading of the narrative
where the metanarrative is visible–provides a fuller understanding of the mighy acts of God and how
they shape us for and call us to participation in the the theodrama, the grand story of God.