Alright, I admit the original version is catchier. I’m no songwriter.
Last week I mentioned that my convictions about the meaning of Scripture can be summed up in one phrase: Everything written is about Christ and for the church. To be more accurate, I should have said that my convictions about the apostolic method of Scriptural interpretation can be summed up in the above phrase. I believe that these two statements, “Scripture is written about Christ” and “Scripture is written for the church,” function as two great guiding lights which Christ and his apostles used in their Spirit-inspired interpretation of the Old Testament. I’d like to unpack that a little bit.
Everything is written about Christ. In Luke 24:13-27, the Emmaus road account, the incognito risen Christ gives what must have been the most edifying sermon ever: “And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (Luke 24:27). Later the same day, he appeared in the midst of his disciples and reminded them of his teaching: “These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44). He then opened their minds to understand the Scripture, and this is the summary of their understanding: “‘Thus it is written, that the Christ should suffer and on the third day rise of the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem'” (24:46-47).
Everything is written for the church. Paul says in Romans 15 that “whatever was written in former times was written for our instruction, that through the endurance and through the encouragement of the Scriptures we might have hope” (Romans 15:4). He says in 1 Corinthians of the Jewish exodus that “these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come” (1 Corinthians 10:11). This is what allows Paul to relate the Jews’ eating of manna and drinking water from a rock to the Lord’s Supper (1 Corinthians 10), to apply laws concerning oxen to the rights of a gospel minister (1 Corinthians 9), to call the church Isaac and the unbelieving world Ishmael (Galatians 4); it’s what allows Peter to give the Jew-Gentile church the designation given to Israel in the Old Testament, that we are “a royal priesthood, a holy nation” (1 Peter 2:9).
This matters now– have you ever started in on a one-year reading plan for your Bible and gotten bogged down in Leviticus, or Samuel, or Jeremiah, because it feels alien and draining rather than life-giving? Have you ever felt that a particular passage couldn’t possibly fit the rubric given in 1 Timothy, not profitable for teaching, reproof, correction, or training in righteousness? The truth is, the whole Bible exalts Christ for the benefit of the church. Therefore, it is our duty and delight to read the Old Testament in such a way that Christ is exalted and we are edified. This is not reading into the text; this is reading the entire text.
There is more to say here, but I’ve exhausted my word limit.