A Biblical-Theological Introduction to the Old Testament E-Book

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 1475

Veröffentlichungsjahr: 2016

Beschreibung

The Old Testament is not just a collection of disparate stories, each with its own meaning and moral lessons. Rather, it's one cohesive story, tied together by the good news about Israel's coming Messiah, promised from the beginning. Covering each book in the Old Testament, this volume invites readers to teach the Bible from a Reformed, covenantal, and redemptive-historical perspective. Featuring contributions from twelve respected evangelical scholars, this gospel-centered introduction to the Old Testament will help anyone who teaches or studies Scripture to better see the initial outworking of God's plan to redeem the world through Jesus Christ.

Leseprobe

A Biblical-Theological Introduction to the Old Testament

The Gospel Promised

Edited by Miles V. Van Pelt

FOREWORD BY J. LIGON DUNCAN III

A Biblical-Theological Introduction to the Old Testament: The Gospel Promised

Copyright © 2016 by Miles V. Van Pelt

Published by Crossway1300 Crescent StreetWheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law. Crossway® is a registered trademark in the United States of America.

Cover design: Studio Gearbox

First printing 2016

Printed in the United States of America

Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture quotations designated JPS 1917 are from The Holy Scriptures (Old Testament), originally published by the Jewish Publication Society in 1917. Electronic text Copyright © 1995–98 by Larry Nelson (Box 1681, Cathedral City, CA 92235). All rights reserved. Used by permission.

Scripture quotations marked KJV are from the King James Version of the Bible.

Scripture quotations marked NASB are from The New American Standard Bible®. Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

Scripture quotations designated NET are from the NET Bible® copyright © 1996–2006 by Biblical Studies Press, L.L.C. http://netbible.com. All rights reserved. Quoted by permission.

Scripture references marked NIV are taken from The Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission. All rights reserved worldwide.

Scripture references marked NKJV are from The New King James Version. Copyright © 1982, Thomas Nelson, Inc. Used by permission.

Scripture references marked NLT are from The Holy Bible, New Living Translation, copyright © 1996, 2004. Used by permission of Tyndale House Publishers, Inc., Wheaton, IL, 60189. All rights reserved.

Scripture quotations marked TNK are taken from the JPS TANAKH (English), a new translation (into contemporary English) of The Holy Scriptures according to the traditional Hebrew text (Masoretic). The Jewish Bible: Torah, Nevi’im, Kethuvim. Copyright © 1985, 1999 by the Jewish Publication Society. All rights reserved. Used by permission.

Scripture references marked RSV are from the Revised Standard Version of the Bible, copyright ©1952 (2nd edition, 1971) by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

All emphases in Scripture quotations have been added by the author.

Hardcover ISBN: 978-1-4335-3346-4

PDF ISBN: 978-1-4335-3347-1

Mobipocket ISBN: 978-1-4335-3348-8

ePub ISBN: 978-1-4335-3349-5

Library of Congress Cataloging-in-Publication Data

A biblical-theological introduction to the Old Testament : the gospel promised / edited by Miles V. Van Pelt, PhD. : foreword by J. Ligon Duncan

    1 online resource.

Includes bibliographical references and index.

Description based on print version record and CIP data provided by publisher; resource not viewed.

ISBN 978-1-4335-3347-1 (pdf) -- ISBN 978-1-4335-3348-8 (mobi) -- ISBN 978-1-4335-3349-5 (epub) -- ISBN 978-1-4335-3346-4 (HC)

1. Bible. Old Testament—Introductions. I. Van Pelt, Miles V., 1969– editor. II. Reformed Theological Seminary (Jackson, Miss.)

BS1140.3    

221.06'1—dc23

2015034829

Crossway is a publishing ministry of Good News Publishers.

Contents

Cover PageTitle PageCopyrightContentsForewordJ. Ligon Duncan IIIPrefaceAcknowledgmentsAbbreviationsIntroductionMiles V. Van Pelt1GenesisJohn D. Currid2ExodusJohn D. Currid3LeviticusMichael G. McKelvey4NumbersMichael J. Glodo5DeuteronomyJohn Scott Redd6JoshuaDaniel C. Timmer7JudgesMichael J. Glodo81–2 SamuelMichael G. McKelvey91–2 KingsWilliam B. Fullilove10IsaiahWillem A. VanGemeren11JeremiahPeter Y. Lee12EzekielMichael G. McKelvey13The TwelveDaniel C. Timmer14PsalmsMark D. Futato15JobRichard P. Belcher Jr.16ProverbsWillem A. VanGemeren17RuthJohn J. Yeo18Song of SongsMiles V. Van Pelt19EcclesiastesRichard P. Belcher Jr.20LamentationsPeter Y. Lee21EstherPeter Y. Lee22DanielRichard P. Belcher Jr.23Ezra–NehemiahMark D. Futato241–2 ChroniclesRichard L. Pratt Jr.Appendix A: The Seventy Weeks of Daniel 9Richard P. Belcher Jr.Appendix B: The Role of Heavenly Beings in DanielRichard P. Belcher Jr.ContributorsGeneral IndexScripture Index

Foreword

As we approach the five hundredth anniversary of the beginning of the Protestant Reformation of the Christian church, Reformed Theological Seminary (RTS) is entering its fiftieth year. The seminary has existed for only a small fraction of the time of this important quarter of Christian history, but RTS has had and continues to have a significant role in this era in which Reformed theology has enjoyed a widely recognized renewal and influence in the global Christian world.

RTS came into being in a time when the mainline denominations and seminaries were administratively in the hands of theological moderates, neoorthodox, and liberals, but the growth curve was already with the evangelicals, both inside and outside the mainline. While denominational apparatchiks were trying to maintain a status quo that was already on the wane, growing numbers of Christians were becoming frustrated with theological educators who were indifferent to or hostile toward historic Christian confessional orthodoxy and unconcerned for the gospel work of the church. RTS was created to provide a robust, reverent, and rigorous theological education for pastors and church leaders, particularly in Presbyterian and Reformed churches yet also more broadly in the larger evangelical family, coming from the standpoint of a commitment to biblical inerrancy, Reformed theology, and the Great Commission.

Because RTS was confessionally defined but not denominationally controlled, the seminary could exercise influence in numerous denominational settings and in a variety of church traditions. Also, since the founders of RTS were connected to a global evangelical network, the seminary was able to have a worldwide reach from the beginning. Over the years, RTS has served over eleven thousand students from some fifty denominations: Presbyterian, Reformed, Baptist, Anglican, Congregational, and more. A seminary that began with fourteen students from one denomination in 1966 now has about two thousand students annually in eight cities in the United States, in its global distance education, and in a doctoral program in São Paulo, Brazil, with students from every continent representing dozens of denominations, and it is the largest Reformed evangelical seminary in the world.

During that time, the academic reputation and contributions of Reformed Theological Seminary faculty have grown. In biblical studies, the RTS faculty has established a pattern of widely appreciated excellence in the fields of the Old and New Testaments. To give only a few examples, consider former RTS Old Testament professor O. Palmer Robertson, who played a significant role in the contemporary resurgence of covenant theology through his book The Christ of the Covenants. Former RTS-Jackson and current RTS-Charlotte Old Testament professor John Currid has produced a complete commentary on the Pentateuch and has done important work in archaeology and ancient Near Eastern studies. Longtime RTS-Orlando Old Testament professor Richard Pratt not only is a prolific author regarded for his excellent Old Testament scholarship, single-handedly producing topical articles for an entire study Bible, but also is known for his work on apologetics and prayer. Miles Van Pelt of RTS-Jackson may be the best biblical languages professor I have ever known, with an infectious passion for canonical, Christ-centered biblical theology. Former RTS-Jackson and current RTS-Orlando New Testament professor Simon Kistemaker served as the longtime secretary of the Evangelical Theology Society and completed the multivolume New Testament commentary begun by William Hendriksen. RTS-Orlando professor Charles Hill is not only an acclaimed New Testament specialist but also one of the world’s top scholars in the eschatology of early Christianity. In addition, RTS-Charlotte president and professor of New Testament Michael Kruger is a recognized scholar of early Christianity and has made major contributions to recent discussions of the canon of Scripture. Indeed, Kruger and Hill, along with RTS-Orlando professor John Frame, were cited by D. A. Carson in a recent plenary address at the Evangelical Theology Society as having made outstanding contributions in the field of the doctrine of Scripture. RTS-Jackson New Testament scholar Guy Waters has published prolifically on various topics including ecclesiology and has helped reshape the current debates on the theology of Paul.

In an effort to pass along this world-class, faithful, consecrated scholarship to the next generation, the Old and New Testament professors at RTS—both past and present—have put together two new volumes: A Biblical-Theological Introduction to the Old Testament: The Gospel Promised (edited by Miles V. Van Pelt), and A Biblical-Theological Introduction to the New Testament: The Gospel Realized (edited by Michael J. Kruger). There are several unique features and aspirations of these volumes. First, they are aimed at pastors and interested Christian readers, rather than fellow scholars. We at RTS value and produce resources intended for a scholarly audience, but the aim of these volumes is churchly edification, hence they are designed for accessibility. Second, they are written by scholars of biblical studies who are unafraid of and indeed very much appreciative of dogmatics. In many seminaries, even evangelical seminaries, there exists an unhealthy relationship between biblical theology and systematic theology, but at RTS we value both and want our students to understand their necessary and complementary value. To understand the Bible, and the Christian faith, one needs both the insights of a redemptive-historical approach and those of topical-doctrinal study. Third, these volumes unashamedly come from the standpoint of biblical inerrancy and Reformed theology. A high view of Scripture and a warm embrace of confessional Reformed theology are hallmarks of RTS, and these ideals shine through these books. Fourth, these introductions are designed to be pastoral and helpful. Preachers, ministry leaders, Bible teachers, students, and others engaged in Christian discipleship are in view. We want to edify you and help you edify others.

May these volumes bless the church of Jesus Christ for generations to come as it seeks to know his Word better and to proclaim it to the nations.

J. Ligon Duncan III

Chancellor and CEO

John E. Richards Professor of Systematic and Historical Theology

Reformed Theological Seminary

Preface

Warning! This introduction to the Old Testament may not be what you expect. As the title for this book suggests, our work is intentionally and self-consciously nuanced. By producing a “biblical-theological” introduction, we have set out to provide a resource for pastors, teachers, and students of the Bible designed to articulate the message(s) of each individual Old Testament book in the context of the whole canon of Scripture. As such, we not only work to understand the meaning of each individual book in the larger context of the Old Testament, but we also recognize, affirm, and submit to the authoritative witness of the New Testament in establishing the full and final message of the Old Testament (e.g., John 5:39, 45–47; Luke 24:25–27, 44–45; Rom. 1:1–3; Heb. 12:1–3; 1 Pet. 1:11). In other words, our goal is not to dismantle the Scriptures into as many unrelated parts as possible but rather to show how the vast, eclectic diversity of the Scriptures has been woven together by a single, divine author over the course of a millennium as the covenantal testimony to the person and work of Jesus Christ by the power of the Holy Spirit according to the eternal decree of God the Father.

Because of the book’s design and intended audience, we have minimized interaction with higher-critical models of analysis and devoted greater attention to issues that stem from an analysis of the final form of the text as represented by the Hebrew Masoretic text preserved in the Leningrad Codex (B19). We have kept textual-critical discussions to a minimum, except where they significantly affect larger questions of interpretation (e.g., the book of Jeremiah). Different books will require different degrees of interaction with different introductory matters. For example, the issue of human authorship does require at least some introductory attention in a volume like this for the book of Genesis but less so for a book like Ruth. In each case, we have allowed the text, the pedagogical context, and the good sense of the author to establish a sensible approach to the various books in the Old Testament canon.

It is also important to note that the contributors to this volume all have different areas of interest and specialty within Old Testament studies. Additionally, we do not always agree on how to interpret every single issue (e.g., the interpretation of the Song of Songs, the characterization of the judges in the book of Judges, or the significance of the arrangement of the twelve Minor Prophets). It would be a shame not to allow these distinctives to percolate through the pages of this work and to stimulate the interests of a variety of readers. However, in order to provide a measure of unity for the presentation of data by each author, we have chosen to organize the material in each chapter under the following six major headings: Introduction, Background Issues, Structure and Outline, Message and Theology, Approaching the New Testament, and Select Bibliography. By design, our intent is to provide readers with the preliminary information that will faithfully guide them through the biblical text in such a way as to understand the meaning of each biblical book in the context of the larger, overall message of Scripture. Those who labor as ministers of the Word of God are called to stand and proclaim, “Thus says the LORD.” It is with this ultimate, practical goal in mind that we humbly offer our labor to the church.

When abbreviations are employed in the book, we have followed The SBL Handbook of Style, second edition. Also, unless otherwise noted, we have used the English Standard Version (ESV) for Bible translation.

Miles V. Van Pelt

Acknowledgments

Where there is collaboration, gratitude abounds. It is a profound gift to serve together with a group of men who love the Scriptures and labor to teach the Old Testament to the next generation of those who will serve the church through preaching and teaching that Word (2 Tim. 2:2). The fellowship of our calling has occasioned the production of this resource. We all belong (or have belonged) to an institution that is committed to teaching all the Scriptures to our students before graduation, even the Old Testament as the gospel promised beforehand, the faithful witness to the person and work of Jesus Christ (Rom. 1:1–3). For these reasons, I am thankful for each one of the contributors to this volume. In the midst of their already busy schedules, they have sacrificed much in order to share in this work.

What connects each of the contributors to this volume is our service at Reformed Theological Seminary, both past and present. It is a great privilege for us to serve in an institution committed to the authority of Scripture and the supremacy of Christ in all things. For this reason, we dedicate this work to Reformed Theological Seminary in honor of its fiftieth anniversary. As faculty members, our work would not be possible without all the institutional help and resources provided to us—from the accounting office to campus security, from academic administration to facility maintenance and IT, including every donor, trustee, administrator, and staff member. We all labor together happily in the service of the church (1 Corinthians 12).

Thank you, Justin Taylor and the whole Crossway team, for your partnership in the production of this volume and for the convictions that we share. It is always a delight to work with this group of men and women. I would also like to offer a special word of thanks to David Barshinger for his expert editorial work, as well as his kindness and patience with me. Additionally, thanks are due my teaching assistants, Joseph Habib and C. L. Pearce, who enable me to carve out time for publishing through their faithful work and encouragement as we serve together. And then there is my family. They are the delightful earthly context for all that I do. My wife, Laurie, is the perfect reflection of steadfast, sacrificial love, and my children happily (I hope!) endure the constant ridicularity of their father.

Miles V. Van Pelt

Abbreviations

AB

Anchor Bible

ABD

The Anchor Bible Dictionary, ed. David Noel Freedman, 6 vols. (New York: Doubleday, 1992)

ABRL

Anchor Bible Reference Library

ABS

Archaeology and Biblical Studies

AIL

Ancient Israel and Its Literature

AnBib

Analecta Biblica

ANESSup

Ancient Near Eastern Studies Supplement Series

ANET

James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, 3rd ed. with supplement (Princeton: Princeton University Press, 1969)

ANETS

Ancient Near Eastern Texts and Studies

AOTC

Abingdon Old Testament Commentaries

AOTS

Augsburg Old Testament Studies

AOS

American Oriental Series

ApOTC

Apollos Old Testament Commentary

ASTI

Annual of the Swedish Theological Institute

BA

Biblical Archaeologist

BAR

Biblical Archaeology Review

BASOR

Bulletin of the American Schools of Oriental Research

BBR

Bulletin for Biblical Research

BCOTWP

Baker Commentary on the Old Testament Wisdom and Psalms

BETL

Bibliotheca Ephemeridum Theologicarum Lovaniensium

Bib

Biblica

BibInt

Biblical Interpretation Series

BibSem

The Biblical Seminar

BJS

Brown Judaic Studies

BJSUCSD

Biblical and Judaic Studies from the University of California, San Diego

BLS

Bible and Literature Series

BMI

The Bible and Its Modern Interpreters

BRev

Bible Review

BSac

Bibliotheca Sacra

BTB

Biblical Theology Bulletin

BTCB

Brazos Theological Commentary on the Bible

BWA(N)T

Beiträge zur Wissenschaft vom Alten (und Neuen) Testament

BZ

Biblische Zeitschrift

BZAW

Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft

CBC

Cambridge Bible Commentary

CBQ

Catholic Biblical Quarterly

CHANE

Culture and History of the Ancient Near East

CJT

Canadian Journal of Theology

ConcC

Concordia Commentary

COS

The Context of Scripture, ed. William W. Hallo, 3 vols. (Leiden: Brill, 1997–2002)

CTA

Corpus des tablettes en cunéiformes alphabétiques decouvertes à Ras Shamra-Ugarit de 1929 à 1939, ed. Andrée Herdner (Paris: Geuthner, 1963)

CTJ

Calvin Theological Journal

CurBS

Currents in Research: Biblical Studies

DCH

Dictionary of Classical Hebrew, ed. David J. A. Clines, 9 vols. (Sheffield: Sheffield Phoenix, 1993–2014)

DJD

Discoveries in the Judean Desert

EBS

Encountering Biblical Studies

ECC

Eerdmans Critical Commentary

FAT

Forschungen zum Alten Testament

FCI

Foundations of Contemporary Interpretation

FOTL

Forms of the Old Testament Literature

FRLANT

Forschungen zur Religion und Literatur des Alten und Neuen Testaments

HALOT

The Hebrew and Aramaic Lexicon of the Old Testament, by Ludwig Koehler, Walter Baumgartner, and Johann J. Stamm, trans. and ed. under the supervision of Mervyn E. J. Richardson, 4 vols. (Leiden: Brill, 1994–1999)

HAT

Handbuch zum Alten Testament

HOTE

Handbooks for Old Testament Exegesis

HS

Hebrew Studies

HSM

Harvard Semitic Monographs

HThKAT

Herders Theologischer Kommentar zum Alten Testament

HTR

Harvard Theological Review

HUCA

Hebrew Union College Annual

IBC

Interpretation: A Bible Commentary for Teaching and Preaching

IBT

Interpreting Biblical Texts

ICC

International Critical Commentary

IJST

International Journal of Systematic Theology

Int

Interpretation

ITC

International Theological Commentary

JAJ

Journal of Ancient Judaism

JAOS

Journal of the American Oriental Society

JBL

Journal of Biblical Literature

JBPR

Journal of Biblical and Pneumatological Research

JBR

Journal of Bible and Religion

JCS

Journal of Cuneiform Studies

JETS

Journal of the Evangelical Theological Society

JHebS

Journal of Hebrew Scriptures

JNES

Journal of Near Eastern Studies

JPS

Jewish Publication Society

JQR

Jewish Quarterly Review

JSOT

Journal for the Study of the Old Testament

JSOTSup

Journal for the Study of the Old Testament Supplement Series

JTS

Journal of Theological Studies

KEL

Kregel Exegetical Library

LB

Linguistica Biblica

LBC

Layman’s Bible Commentary

LHBOTS

Library of Hebrew Bible / Old Testament Studies

LSAWS

Linguistic Studies in Ancient West Semitic

MAJT

Mid-America Journal of Theology

MC

Mesopotamian Civilizations

NAC

New American Commentary

NCB

New Century Bible

NIBCOT

New International Biblical Commentary on the Old Testament

NICOT

New International Commentary on the Old Testament

NIDOTTE

New International Dictionary of Old Testament Theology and Exegesis, ed. Willem A. VanGemeren, 5 vols. (Grand Rapids, MI: Zondervan, 1997)

NIVAC

NIV Application Commentary

NSBT

New Studies in Biblical Theology (InterVarsity Press)

NSBTE

New Studies in Biblical Theology (Eerdmans)

NTSI

New Testament and the Scriptures of Israel

Numen

Numen: International Review for the History of Religions

OBO

Orbis Biblicus et Orientalis

OBT

Overtures to Biblical Theology

OTG

Old Testament Guides

OTM

Oxford Theological Monographs

OTS

Old Testament Studies

OtSt

Oudtestamentische Studiën

RevQ

Revue de Qumran

RTR

Reformed Theological Review

SBAB

Stuttgarter biblische Aufsatzbände

SBJT

The Southern Baptist Journal of Theology

SBL

Society of Biblical Literature

SBLDS

Society of Biblical Literature Dissertation Series

SBLMS

Society of Biblical Literature Monograph Series

SBT

Studies in Biblical Theology

SBTS

Sources for Biblical and Theological Study

SCS

Septuagint and Cognate Studies

SHBC

Smyth & Helwys Bible Commentary

SHR

Studies in the History of Religions

SJOT

Scandinavian Journal of the Old Testament

SJT

Scottish Journal of Theology

SNTSMS

Society for New Testament Studies Monograph Series

SOTBT

Studies in Old Testament Biblical Theology

SR

Studies in Religion

SSU

Studia Semitica Upsaliensia

STI

Studies in Theological Interpretation

SubBi

Subsidia Biblica

SymS

Symposium Series

TAPA

Transactions of the American Philological Association

TBC

Torch Bible Commentaries

TBS

Topics for Biblical Study

TDOT

Theological Dictionary of the Old Testament, ed. G. Johannes Botterweck and Helmer Ringgren, trans. John T. Willis et al., 8 vols. (Grand Rapids, MI: Eerdmans, 1974–2006)

TJ

Trinity Journal

TLOT

Theological Lexicon of the Old Testament, ed. Ernst Jenni, with assistance from Claus Westermann, trans. Mark E. Biddle, 3 vols. (Peabody, MA: Hendrickson, 1997)

TLZ

Theologische Literaturzeitung

TOTC

Tyndale Old Testament Commentaries

TynBul

Tyndale Bulletin

UCOP

University of Cambridge Oriental Publications

VT

Vetus Testamentum

VTSup

Supplements to Vetus Testamentum

WBC

Word Biblical Commentary

WTJ

Westminster Theological Journal

WUNT

Wissenschaftliche Untersuchungen zum Neuen Testament

YOSR

Yale Oriental Series, Researches

ZAW

Zeitschrift für die alttestamentliche Wissenschaft

Introduction

Miles V. Van Pelt

You have heard it said that our Bible contains sixty-six different books written by an unknown number of human authors in three different languages (Hebrew, Aramaic, and Greek) over a period of roughly fifteen hundred years with various and sometimes conflicting messages. But I say unto you that the Bible may also be understood as a single book by a single author containing both a unified message and a unified design (John 5:39, 45–47; Luke 24:25–27, 44–45; Acts 28:23, 31; Rom. 1:1–3; 2 Tim. 3:16; 1 Pet. 1:11). The Bible is like a large picture puzzle. Each puzzle piece (individual book) has its own unique shape and bears its own unique image. But these individual shapes were designed to fit together into something whole, and the image of the whole provides the context and makes sense of the smaller, individual images.

For this reason, it is helpful to understand that the Bible is not a love letter, a self-help guide, a history textbook, a story, a legal code, a collection of ancient letters, or a religious handbook, though these types of things certainly appear throughout the pages of the biblical text (diversity). Rather, altogether, the Bible is the record, the deposit, the testimony of God’s good news in Jesus Christ (unity). It is a legal, objective, public document that describes and explains the covenantal relationship by which God has condescended and united himself first to this world and then to his people through Jesus Christ (function). And so, in order to understand the message of the Bible, we must labor to understand the diversity of its various parts, the unity of its overall message, and its function in the life of the people of God. It is vital that we work to understand this book, the whole of it, because the church is “built on the foundation of the apostles and prophets” (Eph. 2:20) and because this book is both living and life-giving (Ps. 119:25, 50; 2 Tim. 3:16; Heb. 4:12).

Because of its age, and the various foreign cultural contexts out of which the Bible emerged, it is often difficult to understand the message of the Bible and its significance for thinking and living in the twenty-first century. For example, what does it mean that Jesus is our High Priest (Gen. 14:18; Num. 35:9–34; Hebrews 7–9), and why does that matter in a context where high priests are no longer a part of everyday life? To complicate matters further, the Bible contains two different parts, the Old Testament and the New Testament, and at times these two parts appear to contradict each other. For example, which command should we follow, “an eye for an eye” (Ex. 21:24) or “turn the other cheek” (cf. Matt. 5:39)?

And so, before we turn to consider each of the individual books of the Old Testament in this introduction, it is important first to consider the message of the whole, which will ultimately make sense of the individual parts. When considering the whole, it is essential to begin with the entire Christian Bible, both the Old and New Testaments. It is especially important to understand how the apostolic testimony of the New Testament identifies and establishes the final meaning and design of the prophetic word contained in the Old Testament. This New Testament witness provides us with a unified conceptual framework by which we can comprehend the vast diversity presented to us in the pages of the the Old Testament.

The Old Testament is more complex, diverse, and removed from our modern contexts than the New Testament. Our English Bibles contain some thirty-nine books written by a number of different (identified and unidentified) authors between approximately 1400 and 400 BC. The Old Testament is also the larger of the two Testaments, constituting over three-quarters of the whole.1 But we have not been left to our own devices when it comes to making sense of these ancient texts. The New Testament provides the final, authoritative context from which God’s people can rightly understand the message and design of the Old Testament. But this relationship is not unidirectional. The Old Testament provides the background and conceptual categories for undertanding the message of the New Testament. These two Testaments, in all their diversity, are forever united as the Word of God, and what God has joined together, let not man separate.

What then does the New Testament teach us about the Old Testament, in terms of both its message and its design or function?2 The answers to these questions are certainly debated, but a helpful place to begin appears in Acts 28. At the end of this chapter, Luke summarizes the apostle Paul’s two-year teaching curriculum as follows: “From morning till evening he expounded to them, testifying to thekingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets” (Acts 28:23; see also 28:30–31). If we pay attention, we will come to understand that Luke, through Paul, has provided us with the answers to two fundamental questions. First, what is the Old Testament about? And second, what is the design or function of the Old Testament?

According to Acts 28, Paul spent two years in Rome using the Old Testament to teach about Jesus and the kingdom of God. To this end, we contend that the Old Testament—and the whole Bible, for that matter—is ultimately about Jesus and the kingdom of God. Jesus constitutes the sum and substance of the biblical message. He is God’s gospel and the theological center for the whole of the Christian Bible. He is the source and the unifying force that makes sense of all the diversity found in the biblical record. With Jesus as the theological center of the biblical message, the kingdom of God functions as the thematic framework for that message. This is the theme within which all other themes exist and are united. It is the realm of the prophet, priest, and king; the place of wisdom and the scribe; the world of the apostles, elders, and deacons. Every biblical theme is a kingdom-of-God theme. If Jesus as the theological center gives meaning to the biblical message, then the kingdom of God as the thematic framework provides the context for that message.

In addition to the message of the Old Testament, we also catch a glimpse of its design in the abbreviated designation, “the Law of Moses and . . . the Prophets” (Acts 28:23). A longer description appears in Luke 24:44, where Jesus refers to the Old Testament as “the Law of Moses and the Prophets and the Psalms.” Here Jesus is referring to the arrangement of the Old Testament in its original, threefold division: the Law, the Prophets, and the Writings. These divisions constitute the covenantal structure of the Old Testament in the categories of covenant (Law), covenant history (Prophets), and covenant life (Writings). This Old Testament covenantal design also serves as the pattern after which the New Testament was constructed. Seeing and understanding this comprehensive canonical design will provide us with important contextual clues for how to read, understand, and properly apply the Old Testament in the church today.

THE THEOLOGICAL CENTER: JESUS

Jesus is the theological center of the Old Testament. This means that the person and work of Jesus as presented in the New Testament (including his birth, life, teachings, death, resurrection, ascension, and return) constitute the singular reality that unifies and explains everything that appears in the Old Testament. It is perhaps clear to us that Jesus is the theological center of, or at least the central figure in, the New Testament. But both Jesus and the apostles also understood the theological center of the Old Testament to be the same as that of the New Testament.3 The Old Testament is the shadow, and Jesus is the reality (Col. 2:16–17; Heb. 8:5; 10:1). Consider how the apostle Paul chose to begin his letter to the Romans:

Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was descended from David according to the flesh. (Rom. 1:1–3)

In 1:1, Paul identifies himself as an apostle and states that he has been “set apart” for the good news or the “gospel of God.” Then, in 1:2–3, Paul identifies the source and the content of this gospel. It is important to recognize that this gospel was not something new but something “promised beforehand.” Following this statement about the gospel promised beforehand are three prepositional phrases that may change the way in which you think about the Old Testament. This gospel came (1) through his prophets, (2) in the holy Scriptures, and was (3) concerning his Son. The three prepositional phrases in 1:2–3 identify (1) the vehicle of gospel revelation, (2) the location of gospel revelation, and (3) the content of gospel revelation.

Paul states that the gospel promised beforehand came through the prophets, who functioned as the authorial instruments of God’s Old Testament, covenantal revelation. Additionally, this revelation was deposited in, and constituted for Paul, the holy Scriptures. At this point it is important to remember that when someone like Paul mentions the Scriptures in the New Testament, he is referring back to the Old Testament. Thus, for Paul, the Old Testament is fundamentally the gospel promised beforehand. The last prepositional phrase in this series identifies the content of this Old Testament gospel revelation as Jesus Christ, the Son of God. In other words, the Old Testament, which came through the prophets, is the gospel promised beforehand because it has as its subject Jesus Christ, not only as the eternal Son of God but also as the offspring of David “according to the flesh” (1:3).

Paul’s assertions concerning the nature and content of Old Testament revelation are supported by statements Jesus made that have been recorded in the Gospels. The first one appears in Luke 24:25–27 (see also 24:44–45). After rising from the dead, Jesus appeared on the road to Emmaus to instruct two very confused disciples:

And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.

Consider that these two disciples were rebuked as “foolish” and “slow of heart” because they did not believe that the Old Testament testified to the person and work of Jesus. Three times in these few verses the word “all” is used to describe the comprehensive nature of this reality—all that the prophets have spoken, all the Prophets, and all the Scriptures. And then, once again, we encounter a prepositional phrase that identifies the content of this prophetic revelation in “all the Scriptures”: Jesus said that all the Scriptures contain “the things concerning himself.” In other words, Jesus tells us that he is the unifying principle, or theological center, of the Old Testament.

It is not difficult to understand what Jesus is saying here. However, for most of us, like the disciples to whom Jesus was speaking, it is difficult to believe and understand how this reality works throughout the whole of the Old Testament with all its various and diverse parts. Alec Motyer puts it this way:

The great Lord Jesus came from outside and voluntarily and deliberately attached himself to the Old Testament, affirmed it to be the word of God and set himself, at cost, to fulfill it (Mt. 26:51–54). This fact of facts cuts the ground from under any suspicion that the doctrine of biblical authority rests on a circular argument such as, “I believe the Bible to be authoritative because the Bible says it is authoritative.” Not so! It was Jesus who came “from outside” as the incarnate Son of God, Jesus who was raised from the dead as the Son of God with power, who chose to validate the Old Testament in retrospect and the New Testament in prospect, and who himself is the grand theme of the “story-line” of both Testaments, the focal-point giving coherence to the total “picture” in all its complexities. . . . He is the climax as well as the substance and centre of the whole. In him all God’s promises are yea and amen (2 Cor. 1:20).4

The encounter on the road to Emmaus was not the first time that Jesus had made such a bold and clear statement about the nature and content of the Old Testament. In a speech directed against those who opposed him before his death, Jesus said, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life” (John 5:39–40). Once again, we are instructed by Jesus in the New Testament that those who “search” and study the Old Testament must understand that these Scriptures “bear witness” (μαρτυρέω) to Jesus. This is the very same thing that the author of the book of Hebrews states after a lengthy rehearsal of Old Testament history in Hebrews 11—including Abel, Abraham, Moses, the people of Israel, Rahab, Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets. These people are called “a great cloud of witnesses” (μαρτύρων) in Hebrews 12:1. Notice that these men and women are not called a “great cloud of examples” but rather witnesses, who testify or bear witness to the person and work of Jesus and who call us not to imitate them but rather to fix our eyes with them on “Jesus, the founder and perfecter of our faith” (12:2).

The testimony of Jesus and the New Testament is clear. Jesus is the theological center of the Old Testament. He is the unity that makes sense of all the diverse material encountered in the Old Testament Scriptures. We will discover that as “the first” and “the last” (Isa. 44:6) and as the Alpha and the Omega (Rev. 1:8; 21:6; 22:13), Jesus is the second Adam, the seed of the woman, the offspring of Abraham, the Ruler from Judah, faithful Israel, the Mediator of a better covenant, our eternal High Priest, the Judge who saves once and for all, the heir of David, the Prophet like Moses, the Wisdom of God, the incarnate Word of God. He was not joking when he declared of himself, “I am the way, and the truth, and the life” (John 14:6). We will never fully understand the Old Testament if we refuse to fix our eyes on Jesus when we read these Scriptures.

Goldsworthy is correct when he argues,

The hub of the church and of the life of the believer is Jesus Christ, the crucified and risen Lord. He is not only the hermeneutical center of the whole Bible, but, according to the biblical testimony, he gives ultimate meaning to every fact in the universe. He is thus the hermeneutical principle of all reality . . . providing the center that holds it all together.5

Goldsworthy moves beyond understanding Jesus as the theological center for just the Old Testament or for the Bible as a whole. He extends this principle to include all reality, including “every fact in the universe.” In order to begin to understand the Old Testament, or the Bible, or life in general, we must first assess our view of the person and work of Jesus as presented in Scripture. Perhaps our inability to comprehend the fullness and unity of the inspired Word of God stems from our anemic estimation of the incarnate Word of God (John 1:1–3, 14).

THE THEMATIC FRAMEWORK: THE KINGDOMOF GOD

The kingdom of God (also construed as the kingdom of heaven) constitutes the thematic framework for the Bible, both Old and New Testaments. This is the theme that comprehends and encompasses every other theme encountered in the Scriptures, from creation to new creation—including covenant, law, prophet, priest, king, redemption, wisdom, war, the nations, inheritance, divine presence, idolatry, clothing, judgment, salvation, faith, hope, love, and any of the many other themes that cut across the pages of the Bible.6 These are all kingdom-of-God themes. This framework extends to the outer limits of the canonical corpus. It unites, coheres, stabilizes, and shapes all other biblical themes and concepts.

The beginning of Jesus’s preaching ministry in the Gospel of Mark is described in this way: “Jesus came into Galilee, proclaiming the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel’” (Mark 1:14–15). During the forty-day span between Jesus’s resurrection and ascension, Luke summarizes the final days of Jesus’s teaching ministry in the same way, “He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God” (Acts 1:3). From beginning to end, the message of Jesus about himself is described as the kingdom of God (heaven).7 For three months, Paul taught in the synagogue at Ephesus, “reasoning and persuading them about thekingdom of God” (Acts 19:8). And later, for two whole years, Paul resided in Rome, “proclaiming thekingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance” (Acts 28:31). Here we come to understand that Jesus and the apostles used the designation kingdom of God (or heaven) to summarize the content of their teaching and preaching ministries, and the book from which they taught was the Old Testament (cf. Acts 28:23).

John Bright captures the significance of this theme when he writes,

For the concept of the Kingdom of God involves, in a real sense, the total message of the Bible. Not only does it loom large in the teaching of Jesus; it is to be found, in one form or another, through the length and breadth of the Bible—at least if we may view it through the eyes of the New Testament faith—from Abraham, who set out to seek “the city . . . whose builder and maker is God” (Heb. 11:10; cf. Gen. 12:1ff.), until the New Testament closes with “the holy city, new Jerusalem, coming down out of heaven from God” (Rev. 21:2). To grasp what is meant by the Kingdom of God is to come very close to the heart of the Bible’s gospel of salvation.8

In the same way, Walther Eichrodt, in his two-volume Old Testament Theology from the 1960s, recognized the significance of this theme for understanding the relationship between the Old and New Testaments when he wrote, “that which binds together indivisibly the two realms of the Old and New Testaments . . . is the irruption of the Kingdom of God into this world and its establishment here.”9

When it comes to understanding Jesus as the theological center of the Bible, we begin to recognize that the Old Testament makes sense only in light of his birth, life, teachings, death, resurrection, ascension, and return. And the theme of the kingdom of God gives the context for this theological center and comes to expression in the Old Testament through what is commonly called redemptive history.10 This is the organic, progressive movement of God’s covenantal activity across time, from the creation of the universe in Genesis 1–2 to the new creation in Revelation 21–22. God’s kingdom unfolds throughout the pages of Scripture from age to age and from epoch to epoch. It begins with creation and the fall (Genesis 1–3), declines in judgment with the flood and Babel (Genesis 4–11), picks up with the patriarchs (Genesis 12–50), builds to the nation of Israel in the wilderness (Exodus–Deuteronomy), and then climaxes in the occupation of the land under Joshua, the judges, and the Davidic dynasty in the land of promise (Joshua–Kings). But just as soon as God had given David rest from his enemies and established his dynasty and the temple in Jerusalem was completed, the infidelity of Solomon (cf. 1 Kings 11) marked the beginning of Israel’s decline into a divided kingdom and then into exile. Aspects of the exile are captured by some of the writing prophets and in books like Lamentations, Esther, Daniel, and Ezra–Nehemiah in the Writings. The Hebrew Old Testament concludes with unfulfilled expectations concerning the promised return from exile (Ezra 1:1–4; 2 Chron. 36:22–23; cf. Ezra 3:12; Hag. 2:6–9), causing us to wait for the arrival of the true King of the kingdom of God in the New Testament (cf. Mark 1:14–15).

THE COVENANTAL STRUCTURE: LAW, PROPHETS, AND WRITINGS

Having considered that the Old Testament is about Jesus and his kingdom, how then does the Bible work? One way to think about how to answer this important question relates to the shape or the final form of the Old Testament. Earlier we compared the Bible to a picture puzzle and indicated that the individual shapes and pieces of the puzzle find their ultimate meaning in their connection and contribution to the whole. An individual puzzle piece, by itself, has its own unique image and shape capable of description and analysis. But it is not until that individual piece is set into the context of the whole puzzle that we can understand its significance and contribution to the whole. The same can be said for the Old Testament. Each individual book in each individual section in each of the two Testaments maintains its own individual shape (structure) and image (meaning). But it is not until we understand the position of each book in the context of the whole Old Testament or Bible that we come to discover its full and final significance.11

The book of Ruth serves as a good example of this reality.12 In our English Bibles, the book of Ruth follows the book of Judges. Its placement there is based on the chronological note that appears at the beginning of the book: “In the days when the judges ruled there was a famine in the land, and a man of Bethlehem in Judah went to sojourn in the country of Moab” (Ruth 1:1). According to the Babylonian Talmud,13 however, the book of Ruth is located at the beginning of the Writings, the third section of the Hebrew Bible, just before the book of Psalms. Its position in this ordering appears to be based upon the genealogy at the end of the book (4:18–22), where Boaz (Ruth’s husband) is listed as the great-grandfather of David, whom the Babylonian Talmud identifies as the author/collector of the Psalms. Yet in the final form of the Hebrew Bible, the one still in print today, the book of Ruth appears just after the book of Proverbs. Its position here is both theologically and pedagogically motivated. Proverbs 31 concludes with the famous oracle taught to King Lemuel by his mother, the oracle of the “excellent wife” (Prov. 31:10–31).14 The designation “excellent wife” appears only three times in the Hebrew Bible, twice in Proverbs (12:4; 31:10) and once in Ruth (3:11). Ruth is the only actual (rather than ideal) woman in Scripture ever to receive this special designation. And so, based upon its position after Proverbs, it appears that Ruth is intended to function as the illustration of the ideal woman presented in Proverbs 31.

At this point we are not interested in defending one position against another. Rather, the point is to illustrate that the position of a book in the Bible can impact how we interpret it. Is the book of Ruth a chronological footnote to the book of Judges, a genealogical introduction to David—the sweet psalmist of Israel (2 Sam. 23:1)—or the narrative illustration of the excellent wife? The position of the puzzle piece matters. It shapes how we interact with both its message and its function. For this reason, it is worth taking a moment to briefly describe the final form of the Hebrew Old Testament and to defend our preference for treating the books of the Old Testament in this order, as they have been listed in the table of contents.

The arrangement of the books in our English Old Testament differs slightly from the arrangement of the books in our Hebrew Old Testament. It is important to note, however, that the English Old Testament and the Hebrew Old Testament contain the same books. They are simply grouped and arranged in different ways.

In the English Bible, the books of the Old Testament are arranged by genre, chronology, and authorship. As table 1 (p. 32) illustrates, the English Old Testament contains four main sections in which the books are grouped (more or less) according to their basic genre: law, history, poetry, and prophecy. The books in each of these sections are further positioned based on issues of chronology and authorship. For example, the five books of the Pentateuch were written by Moses (authorship) and appear in chronological order. The so-called Historical Books also appear in roughly chronological order. In the Poetical Books, those associated with Solomon are grouped together (Proverbs, Ecclesiastes, and the Song of Songs), and the placement of Lamentations after Jeremiah is motivated by the tradition that Jeremiah wrote Lamentations, even though the author is technically anonymous.

The arrangement of the books in the English Old Testament has come down to us from the Latin translation of the Bible called the Vulgate (ca. 400 AD). This Latin translation was used in the church prior to the emergence of English Bible translations during the Reformation. The arrangement of the books in the Vulgate may have been adopted from an older Greek translation called the Septuagint, but this is difficult to determine with certainty.15

In contrast, the Hebrew Bible includes three major sections: Law, Prophets, and Writings. These divisions predate the time of Christ, and it appears that he was familiar with them in his own day when he referred to the Old Testament in Luke 24:44 as “the Law of Moses and the Prophets and the Psalms.”16 Another possible clue appears in Matthew 23:35 (cf. Luke 11:51), where Jesus refers to the blood of two martyrs, “from the blood of righteous Abel to the blood of Zechariah.” It has been recognized that this is not a strictly chronological reference but rather a canonical reference. Abel is the martyr who appears in the first book of the Old Testament (Genesis 4), and Zechariah is the martyr who appears in the last book (2 Chronicles 24). Together, these two references by Jesus suggest that the Old Testament in his time contained three (not four) divisions, beginning with Genesis and ending with Chronicles (not Malachi). As indicated earlier, the way in which books are arranged can impact their interpretation. And so we must consider the implications for the arrangement of the Old Testament in the categories of Law, Prophets, and Writings and how that arrangement relates to the New Testament. Figure 1 attempts to illustrate that relationship by suggesting a covenantal arrangement for the Christian Bible.

English Bible Order

Hebrew Bible Order

Pentateuch

Law

Genesis

Genesis

Exodus

Exodus

Leviticus

Leviticus

Numbers

Numbers

Deuteronomy

Deuteronomy

Historical Books

Prophets

Joshua

Joshua

Former Prophets

Judges

Judges

Ruth

Samuel

1–2 Samuel

Kings

1–2 Kings

 

1–2 Chronicles

Isaiah

Latter Prophets

Ezra

Jeremiah

Nehemiah

Ezekiel

Esther

Book of the Twelve

Poetry

Writings

Job

Psalms

Life in the Land

Psalms

Job

Proverbs

Proverbs

Ecclesiastes

Ruth

Song of Songs

Song of Songs

 

Ecclesiastes

Prophets

 

Isaiah

Lamentations

Life in Exile

Jeremiah

Esther

Lamentations

Daniel

Ezekiel

Ezra

Daniel

Nehemiah

The Twelve Minor Prophets

Chronicles

Table 1

Figure 1

Figure 1 endeavors to display the canonical construction of the Bible, both Old and New Testaments, in the categories of Law, Prophets, and Writings. The Old Testament is shaded in gray, signifying shadows of the realities (Col. 2:17; Heb. 8:5; 10:1), and the bulk of it appears in the upper register of blocks. The New Testament appears in white, with the bulk of it showing up in the lower register of blocks. Genesis and Revelation serve as bookends to the whole. The labels appearing with the descriptor covenant serve to explain the nature of each of the major divisions. The books of the Law are the covenant books. The Prophets contain what will later be described as covenant history, and the Writings cover issues related to covenant life. In other words, the categories of Law, Prophets, and Writings are covenantal in nature.17 The Bible, as a covenantal document, is also covenantal in its construction and design.18 The image of the picture puzzle that makes sense of the individual puzzle pieces, both in terms of placement and function, is covenant. The significance of the covenantal design for the Old Testament is reflected in the fact that the New Testament appears to have been arranged in the same way, as a mirror reflecting the Old Testament. And so the categories of covenant (Law), covenant history (Prophets), and covenant life (Writings) apply equally to the Old and New Testaments in each of their respective sections, as indicated in figure 1. It will be helpful to briefly consider how each of these sections work in both Testaments.

Covenant Prologue and Epilogue

The books of Genesis and Revelation are set apart in the Christian Bible as covenant prologue and covenant epilogue, the introduction and the conclusion to the whole. Though written at different times by different human authors from different cultures and in different languages, these two books were designed to fit together and shape the message of the Christian Bible. Every promise and covenant established in the book of Genesis (creation, redemption, Noah, Abraham) finds it fulfillment and consummation in the book of Revelation.

The close literary and theological relationship that these two books share (protology and eschatology) is demonstrated by the way in which Genesis begins and Revelation ends. This relationship is expressed through the literary device of chiasm, which also serves secondarily as a literary inclusio for the whole of the Bible. This chiasm is displayed in the following outline:

aCreation of heaven and earth (Genesis 1–2)

bMarriage covenant: Adam and Eve—the bride comes to a garden-sanctuary from which rivers of water flow for the nations (Genesis 2)

cSatan’s destruction promised (Genesis 3)

c'Satan’s destruction accomplished (Revelation 20)

b'Marriage covenant: Lamb and bride—the bride comes to a city-sanctuary from which rivers of water flow for the nations (Revelation 21)

a'Creation of new heaven and earth (Revelation 21–22)

By beginning and ending in the same way (but in reverse!), the Bible exhibits a remarkable level of unity in both design and purpose. This reality illustrates the role of a single divine author working in conjunction with numerous human instruments who participated in the writing process. This chiasm also appears to function as a canonical inclusio,19 providing internal evidence for a closed canon.

Law: Covenant

There are four covenant books in the Old Testament (Exodus, Leviticus, Numbers, and Deuteronomy)20 and four covenant books in the New Testament (Matthew, Mark, Luke, and John). In each Testament, the covenant books are framed by the birth and the death of the covenant mediator and contain the accounts of their lives and teachings in the context of covenant administration. In the Old Testament, the framing is comprehensive, beginning with the birth of Moses in Exodus 2 and concluding with his death in Deuteronomy 34. In the New Testament, the framing appears within each individual book (distributive). For example, in Matthew the birth of Jesus is recorded in chapter 1 and his death in chapter 27. This pattern is variously repeated in the other Gospels.

In addition to the larger, structural relationships that exist between the covenant books of the Old and New Testaments, numerous internal elements also connect these books. For example, both Moses and Jesus share a birth narrative where they are born under the threat of death by a foreign ruler and must flee into Egypt to escape (cf. Exodus 1; Matthew 2). Additionally, both men deliver the law from a mountain, experience transfigurations, perform miracles, and suffer under the constant rebellion of their people as covenant mediators. In many ways, the gospel narratives of the New Testament work to portray Jesus as a second Moses figure.21

In addition to these major features of correspondence, there are also important aspects of discontinuity. For example, in Exodus 32:30–34, Moses offers up to the Lord his life on behalf of the people of Israel because their sin had provoked the threat of death. However, this act of substitution is denied to Moses. But when it comes to Jesus under the new covenant, his request to circumvent this path to salvation is denied (cf. Matt. 26:39), and he becomes the ultimate substitute for the people of God, bearing the curse of their sin by his own death. Another example includes the way in which these covenant narratives end. In the old covenant, the narrative ends with the death of the covenant mediator, Moses. With Jesus in the new covenant, however, the death of the covenant mediator is not the final word. Each of the new covenant narratives climaxes in Jesus’s victory over death by way of resurrection. It is important to understand that these instances of discontinuity do not sever the relationship between the covenant books in the Old and New Testaments. Rather, they were designed to highlight the person and work of Jesus by way of contrast as the Mediator of a better covenant (cf. Heb. 3:3; 7:22).

Prophets: Covenant History

The books of the Prophets contain the history of God’s people living under his covenant administrations and the prophetic interpretation of that history. In the Old Testament, the Prophets appear in two sections, the Former and the Latter Prophets. The Former Prophets consist of Joshua, Judges, Samuel, and Kings. These books record the history of God’s old covenant people and their tenure in the Land of Promise, from occupation in Joshua to exile in Kings. The material presented in this history is characterized by descriptions of God’s faithfulness to his covenant promises and Israel’s infidelity to that covenant. This aspect of God’s faithfulness to the covenant functions as the literary frame for the Former Prophets and, as such, is programmatic for the interpretation of this material, as the following two texts from the first and last books of the Former Prophets demonstrate:

Not one word of all the good promises that the LORD had made to the house of Israel had failed; all came to pass. (Josh. 21:45)

Blessed be the LORD who has given rest to his people Israel, according to all that he promised. Not one word has failed of all his good promise, which he spoke by Moses his servant. (1 Kings 8:56)

The corresponding themes of God’s faithfulness and Israel’s infidelity already appear in Deuteronomy 29–31, which serves as the blueprint for the material presented in the Former Prophets. Here the pattern of occupation (Deut. 30:15–16; 31:13, 20), infidelity (29:25–26; 31:16, 20–21, 27–29), exile (29:27–28; 30:17–18; 31:17–18), and return (30:1–10) is established as the prophetic preword that shapes the characterization of Israel in the Former Prophets.

The so-called Latter Prophets consist of Isaiah, Jeremiah, Ezekiel, and the Book of the Twelve (i.e., what English Bibles often call the Minor Prophets).22 At one level, this material constitutes the authorized, inspired, prophetic interpretation of Israel’s history under the covenant. “Thus,” as Rendtorff observes, “the prophetic word becomes a commentary on the history of Israel in the time of the kings.”23 Once again, this material shines a spotlight on God’s faithfulness to his covenant, on Israel’s infidelity that resulted in their expulsion from the land, and on the hope of a return from exile and the restoration of covenant blessing.

The latter prophets were called to serve as God’s covenant officials, as covenant lawyers prosecuting the Lord’s covenant lawsuit against his unfaithful people, Israel. In other words, the latter prophets function as the Lord’s prosecuting attorneys. The Law (Exodus–Deuteronomy) contains the covenant regulations that stipulate and govern the life of the people of God. It represents the standard by which they were to live. The Former Prophets (Joshua–Kings) provide the historical evidence that documents the Lord’s faithfulness to the covenant along with Israel’s pervasive infidelity. These realities not only shape the content presented in those sections but aid in our understanding of how to use it in teaching and preaching.

Just as Deuteronomy 29–31 serves as the programmatic blueprint for the material that appears in the Former Prophets, so Deuteronomy 32 serves the same function for the Latter Prophets. Deuteronomy 32, the song of Yahweh, appears in the form of a covenant lawsuit24