愛戀 ‧ 情曲 ‧ 神の語

        The book The Throne of David by A. G. Hebert presents a general study of the themes of the Old Testament.[1] In particular, it discusses the fulfillment of the Old Testament in Jesus Christ and His Church. This fulfillment is the theological continuity between the Old and New Testaments, inasmuch as the Messianic Hope is the central thesis of the Bible. This is what gives unity to the two major Covenants that constitute the Written Word of God. Yahweh chose for Himself the people of Israel and made covenants with her based solely on His grace. He gradually revealed His Being and the details of His grand Plan to them primarily through the Law and the prophets. This Promise-Plan and the offshoot sub-promises all revolve around the coming of the one ultimate Figure, who is variously referred to such as the Seed, the Servant of Yahweh, the Anointed One or the Messiah, the Son of David, the Prince of Peace, the King of Righteousness, et cetera. There are many passages in the Old Testament that mentions this Figure and describe His various roles either directly or indirectly. One especially lengthy and notable description can be found in Isaiah chapters 52 and 53. It is on this Divine-Person that the Promise-Plan of God hangs, which in turn serves as the foundation of all Old Testament and New Testament Scriptures. All the benefits of the plan can only come about through the work of the Messiah, who we, as New Testament saints, understand as none other than Jesus Christ the Son of the living God. As God’s purpose continues to unfold in the pages of the Old Testament, it is further revealed that the Messiah will come from the line of David. He will accomplish the plan of salvation of all mankind, the restoration and glorification of all that is on the earth.

Although Yahweh handpicked Israel as the vanguard of His message, He has always intended the Gospel for all tongues and peoples. When He made a covenant with Abraham, the father of the Hebrews, He expressly said all the nations of the earth will be blessed through his Seed. Jewish proselytes are welcome as long as they adhere to certain standards of the Law. Israel, therefore, was commissioned with a universal mission to carry the particular revelation of God to the entire world in the fullness of time. Tragically, she leaned on her own might and self-righteousness and failed the Mission wretchedly. There were exceptions of saints and a remnant who tapped upon the principle of faith and lived godly lives and left us great spiritual heritage, such as Abraham, Moses, Joshua, Caleb, David, and the prophets etc. However, from the overall perspective, Israel’s score was far from satisfactory. As Israel was no more as a nation, the prophets continued to prophesy of a sure Hope in the midst of poignant retribution. From the last prophet Malachi to John the Baptist, there are the so-called silent years of about 400 years. When John the Baptist came on the scene, He spoke the same Messianic Hope that the prophets of previous generations spoke of, only that now the time is ripe and He is here.

It is clear from the New Testament that Jesus and His Church are the fulfillment of Old Testament promises and the pivotal point in God’s Master Plan for the Adamic race. Jesus came to fulfill the Law as the expression of God’s holiness, and not nullify it in the spiritual sense. After His resurrection, He explained to the disciples how the Law and the Prophets spoke concerning Himself. The apostles and the early church recognized and proclaimed Jesus as Yahweh’s anointed One, who is both the Son of David and the Son of God. Various passages in the New Testament prove Jesus’ Messiahship and divinity. His tasks involved the justification, sanctification, and glorification of mankind through His own sacrifice as the Lamb of God. Now both Jews and Gentiles only need to respond with genuine repentance and sincere faith to receive this gift offered through His boundless grace. This was not an impromptu arrangement, but was foreordained before the foundation of the earth. The suffering, resurrection, and the inception of the Church were either explicitly mentioned or implicitly alluded to in the Old Testament Scriptures, but remained largely a mystery to the majority of saints in that particular era. Jesus and His Church fulfilled the Abrahamic-Davidic covenant, and initiated the New Covenant with His own blood. In this new dispensation of grace, the Church is officially commissioned with world evangelism to all nations and individuals henceforth. The Kingdom of God is now being preached and extended on the earth spiritually. This Promise-Plan of God will conclude with Jesus’ Second Coming and the new heaven and earth, where Christ will reign also in the physical dimension forever and ever.

A. G. Hebert has written an excellent and succinct treatise on the relationship between the Old and New Testaments. The Throne of David has shown forth the intense relevancy and continuity between the two testaments. The book rightly points to Jesus Christ as the Link and essential culminating Figure of the Master Plan of God that started in Genesis and finished in Revelation. There is an inseparable and vital unity of the Old and New Testaments. Most evangelical Bible scholars are in agreement with this view as the standard understanding. Walter C. Kaiser believes that New Testament writers named this development the “promise” (epangelia). There are “about forty passages [that] may be cited from almost every part of the New Testament which contain this word ‘promise’ as the quintessence of the Old Testament teaching… moreover, there is only one promise; it is a single plan.”[2] For example, Paul affirmed this singularity in Acts 26:6-7: “And now I stand and am judged for the hope of the promise made by God to our fathers. To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope’s sake, King Agrippa, I am accused by the Jews” (italics mine).[3] Willis J. Beecher makes the following biblical generalization: God gave a promise to Abraham, and through him to all mankind; a promise eternally fulfilled and fulfilling in the history of Israel; and chiefly fulfilled in Jesus Christ, he being that which is principal in the history of Israel.[4] Elmer A. Martens holds a similar view: in Jesus Christ, God’s design through the ages is caught and concentrated, as if in a prism, in history; but beyond history is eternity.[5] Ronald Youngblood expresses the same idea from another standpoint: needless to say, the redemption wrought by Christ on Calvary was infinitely greater in every respect than the Exodus redemption, but we should not permit the differences to so blind us to the similarities that we fail to see that the latter experience typified the former and prepared the way for it.[6] E. W. Hengstenberg states it plainly and conclusively that “the New Covenant which is to take the place of the Old, when looking to the form (comp. Heb. 8:13), is in substance, the realization of the Old.[7]

        In light of these references and studies, therefore, this Promise-Plan of God is a plan of complete salvation, which not only restores what the Adamic race has once lost, but also further bringing it to a deeper and more glorious revelation of God (Rom. 8). Jesus Christ, being the protagonist of this redemptive story, is the crux of God’s eternal purposes for mankind. In Him and His works lies the definitive fulfillment of the Promise (Eph. 3). There is no other way apart from Him (John 14:6). In fact, the second member of the Godhead, God the Word, was foreordained for this task even before the creation of the world (John 1:1-5; 1 Pet. 1:20). His mission was to bring His Father’s lost children back to Him (Luke 15:11-32; John 1:12-13). It is no surprise, then, to see how God confidently declared His blueprint of salvation in the very beginning right after Adam and Eve’s Fall in the Garden of Eden, along with the judgment upon the Devil (Gen 3:15). The “Seed” of Eve spoken in this verse is no other than Jesus Christ, who is the Messiah to come. The Adversary bruised His heel figuratively when He was hung on the Cross of Calvary and died. However, it is exactly by this divinely appointed death that He dealt a fatal blow to Satan when He rose from the dead and, thus, crushed the head of the Old Serpent (Heb. 2:14-15). When God called and made a covenant with Abraham, He continued to prepare the coming of His Son by promising that the Seed of Abraham, Jesus Christ, will bless all the nations of the earth (Gen. 26:4; Gal. 3:16). Here is an unambiguous statement on God’s saving message for the whole world and not just the Israelites through the work of Christ (John 3:16; Rom. 1:16). During the Monarchical Time of David, God further revealed and covenanted with him that the Messiah will come from his line as a king who will reign in His everlasting Kingdom forever and ever (2 Sam. 7). In the time of Isaiah, he prophesied on some specific details on how the Servant of the Lord will accomplish the Promise-Plan through His suffering and death for all mankind (Is. 53). These are just some of the major highlights of God’s plan of salvation in the Old Testament out of the abundant references in direct mention, circumlocutory hints, types, and allegories. In short, the Old Covenant saints looked forward to the coming of Jesus Christ and His work, whereas New Covenant believers look back at what He has finished as the source and anchor of their faith. When Jesus has risen from the dead and talked with the two disciples on the road to Emmaus, “beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself” (Luke 24:27—italics mine).

        The Bible is the account of the Promise-Plan of God (Acts 26:6-7). The Promise-Plan is the progressive revelation of God and the extending of salvation to mankind through His grace (Eph. 2:5-8; 2 Tim. 1:9). Jesus Christ is the centerpiece of the Promise-Plan of God (Luke 24:27). He is the cornerstone of salvation (John 3:16). Aside from Him there is no other name under heaven given among men that can save (John 14:6; Acts 4:12). The Promise-Plan is the “scarlet thread” of redemption by the blood of Jesus (Rom. 5:9; Rev. 5:9). The Old Testament prepares the coming of Jesus Christ. He and the Church are, therefore, the conclusive fulfillment of the Old Testament and the Promise-Plan of God. Hence, before even time began and the creation of the world, God has already predestined each human individual to be “conformed to the image of His Son” (Tit. 1:2; Rom. 8:29). There are various callings and gifts dealt by God to each person coming to earth as He wills (Eph. 1). There are specific missions to be fulfilled through a variety of vocations and personalities (Jer. 1:5). However, regardless of the different ministry callings, becoming more like Christ is the final goal. The diverse professions and life emphases are just the means in which we can be transformed to a greater measure of Christlikeness (2 Cor. 3:18).

This understanding has tremendous implications for my own life and ministry. If Christlikeness is the objective in which success is appraised accordingly in God’s view, then it should be the focus and aim in whatever life circumstances and ministries that God has called me to. I believe God has called me to the ministries of a pastor and teacher. I sense in my spirit that this mission carries a special accentuation on bringing wholeness and healing to the whole person, as well as teaching the Word of God. Jesus Christ is the Good Shepherd and the Teacher sent from above with divine wisdom and authority (John 10; Matt. 13:54). Jesus Christ is the great Physician (Acts 10:38), and He is the same yesterday, today, and forever (Heb. 13:8). Hence, the way to reflect Christ in my particular callings would be to model after Him in these areas. The only source to channel healing through my life and spiritual vocations would be to allow Christ to live and work through me. Since the Old Testament comprises approximately two-thirds of the Bible, it is, therefore, of paramount importance that I study it diligently to draw forth Christ-principles and meditate on these Scriptures deeply.

In the pastoral ministry, I need to observe how God shepherded His flock under the Old Covenant and apply the principles. For example, when God killed animals and put their skin on Adam and Eve to cover them after their fall from grace, it displayed how God was willing to lay down His own life for them (Gen. 3:21). When He seemingly wanted to sacrifice Isaac on MountMoriah by means of Abraham, He provided a ram to take the young lad’s place as an offering (Gen. 22). In fact, all the sacrifices before and after the institution of the Mosaic Law point to Jesus Christ as the real Sacrifice of God (John 1:29). This was not a completely exclusive New Testament revelation, but Christ’s sacrificial love as the Good Shepherd can be found throughout the pages of the Old Testament. The most important thing in the pastoral ministry, as demonstrated and taught by Jesus, is that the pastor should get to know his flock intimately and be known by them, and be willing to lay down his or her life for the flock in genuine love and compassion for their safety and growth (John 10:14-15). In the teaching ministry, God taught His people primarily through the Law and prophets in the Old Dispensation. The way He educated His people was through divine revelation, wisdom, and signs and wonders (Deut. 4:5; 6:22; 34:11; 2 Chr. 17:9). This was exactly the way our Lord Jesus taught as exhibited in the New Testament Gospels. His life-giving teaching was highly contrasted with that of the legalistic, egocentric, and extra-Scriptural teaching of the scribes (Matt. 7:29). The words of Jesus did not just impart head knowledge, but actual life and spiritual energy, convicting and invigorating the hearers (John 6:63). Conversely, not only did the pharisaical teachers fail to bring edification through their indoctrination of man-made rules and the inaccurate understanding of the Law, but they also added incredible burden and false belief to the people (Luke 11:46). Even when some of their teaching were in line with the Law at times, their carnal motives were the very opposite of the spirit and purpose of the Law (Matt. 23:3). They are great hypocrites in that they exalt their pedagogy so much but they themselves do not practice what they preach; many times they even observe the very opposite of what they teach (Matt. 23). The standard in which a teaching is measured against is not just in signs and wonders alone, but whether the exposition will lead one to God (Matt. 7:17-19). The character of the teacher must be emphasized before the teaching (1 Cor. 13:1-4). During the Mosaic period, God warned the Israelites that even when signs and wonders or prophecies come to pass, but the speakers do not lead them to Him, they are not to be listened to (Deut. 13:1-4). In my own teaching ministry, therefore, all teaching should cause one to be more like Christ. When Jesus expounded from the Old Testament Scriptures, He showed the disciples that Christ-centeredness is the proper way to comprehend and apply the Word in the Old Testament (Luke 24:27). The purpose of all biblical instruction and preaching is to help bring one to know and experience Christ in order that people could be transformed to that of Christ (Rom. 8:29). The teacher should practice what he/she teaches (Rom. 2:21). True teaching should impart grace and bear fruit in the hearers’ lives (Luke 6:43; Gal. 5:22-23; Eph. 4:29).

Concerning the mandate of the restoration of the whole person as my ministry’s emphasis, it is crucial to realize how God has always been interested to bringing healing from the very beginning. He revealed Himself as Israel’s Healer—Yahweh Rapha—at the Exodus account (Ex. 15:26). Furthermore, all spiritual, soulish, and bodily healing and renewal are based and only possible through the work of Christ, even under the old dispensation (Is. 53:4-5; Matt. 8:17; 1 Pet. 2:24). The Gospel that was preached to Abraham was the great atoning work of Christ for us (Gal. 3:1-9). Jesus is the Great Physician (Matt. 4:24; Luke 5:31). There is no wound too deep that He cannot heal (Gen. 18:14; Mark 5:15; 9:23). To be effective in this regard, therefore, all attention should be directed toward Christ and the Cross. My responsibility is to be an open and yielded vessel for Christ’s healing virtue to flow through to others (2 Tim. 2:21). God has, through the future work of Christ, transformed wretched lives (Heb. 11), opened barren wombs (1 Sam. 1:10-20), healed sickness and diseases (2 Kin. 5:14-15), and raised people from the dead (2 Kin. 4:33-37). Jesus Christ is not only the best way to complete wholeness, but also the only way (Acts 4:12). He is the same yesterday, today and forever as the Healer (Heb. 13:8). It is also necessary to grasp that the greatest healing is spiritual and emotional in light of eternity, although God is still intensely interested in bringing physical healing in present days, for He is good (Ps. 103:3). As in all ministries, love should be the sole reason for any Christian service, especially in the healing gifts and ministry (1 Cor. 13:1-4). It is the “more excellent way” way to channel healing, as genuine healing will only come about because of the love of God (1 Cor. 12:31). God healed because of His great compassion in the Old Testament (Ex. 34:6). Jesus healed people because He was moved with the same divine compassion, pure and undefiled (Matt. 14:14).

In conclusion, God’s loving nature and character never changed in both the Old and New Testaments—He is immutable from everlasting to everlasting in this sense (Mal. 3:6; James 1:17). In the Old Covenant, God revealed Himself through various means, such as creation, the Mosaic Law, and through His prophets and people. These were all foreshadows and types of Christ, as only Jesus is the fullest revelation of who God is in bodily form (Col. 2:9; Heb. 1:1-2). Therefore, Jesus Christ is the pivotal point and the ultimate fulfillment of the Promise-Plan of God that began in Genesis (Acts 13:23-25). This was a plan of complete salvation—spirit, soul, and body (Rom. 8:29-30). It is, thus, not just the abundant predictions and references to the Messiah in the Old, but that everything centers and revolves around Him, His coming, and His work in this master plan of God. Complete salvation and restoration of mankind back to God through Jesus Christ is the theme of the Bible (Rev. 21:4). For this reason, the Bible started with the creation of the earth and the Fall of the Adamic Race in Genesis, and consummated in the redemption of the people of God and the renewal of planet earth in Revelation. Hence, Jesus is rightly called the “Alpha and the Omega, the Beginning and the End, the First and the Last” (Rev. 22:13). The place of the Old Testament is to prepare for His First Coming as the Suffering Servant (Is. 53). When He did come, He has fulfilled all the Law and brought us under a new and better covenant (Matt. 5:17-18; Heb. 8:6). The completion of the Promise-Plan of God is Jesus Christ. The Church is the Body of Christ (1 Cor. 12:27) and the Bride of Christ (Rev. 22:17). Jesus now functions through believers worldwide. In this sense, Jesus Christ and His Church are the fulfillment of the Old Testament. This is what ministry is all about—living and demonstrating Jesus Christ.

“I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Gal. 2:20).

“For to me, to live is Christ, and to die is gain” (Phil. 1:21).

Bibliography:

Books and Commentaries:

Beecher, Willis J. The Prophets and the Promise. Grand Rapids, MI: Baker Book House, 1975.

Dyrness, William. Themes in Old Testament Theology. Downers Grove, IL: InterVarsity Press, 1977.

Grudem, Wayne. Systematic Theology. Grand Rapids, MI: Zondervan, 1994, 2000.

Hayford, Jack. Hayford’s Bible Handbook. Nashville, TN: Thomas Nelson, Inc., 1995.

Herbert, A.G. The Throne of David. Madison, WI: The Adult Christian Education Foundation, 1984.

Kaiser Jr., Walter C. (ed.) Classical Evangelical Essays in Old Testament Interpretation. Grand Rapids, MI: Baker Book House Company, 1972.

Kaiser Jr., Walter C. Toward an Old Testament Theology. Grand Rapids, MI: Zondervan Publishing House, 1978.

Martens, Elmer A. God’s Design. N. Richland Hills, TX: D. & F. Scott Publishing, Inc., 1998.

Tang, Thomas. New Bible Commentary (21^st Century Edition) Volume I - II. Kowloon, Hong Kong: Christian Communications Limited, 1999.

Youngblood, Ronald. The Heart of the Old Testament. Grand Rapids, MI: Baker Book House Company, 1971.

Annotated Bibles:

Hayford, Jack W. et al. (ed.) New Spirit-Filled Life® Bible (New King James Version). Nashville, TN: Thomas Nelson, Inc., 2002.

MacArthur, John (ed.) The MacArthur Study Bible (New King James Version). Nashville, TN: Thomas Nelson, Inc., 1997.

Radmacher, Earl D. et al. (ed.) Nelson’s NKJV Study Bible. Nashville, TN: Thomas Nelson, Inc., 1997.

Stamps, Donald C. et al. (ed.) NIV Life in the Spirit Study Bible. Grand Rapids, MI: Zondervan, 2003.

Yu, Timothy et al. (ed.) The Chinese Study Bible (Popular Edition—Chinese Union Version). Hong Kong: The Rock House Publishers, Ltd., 1998.