8. What I am saying here, as I intend to clarify throughout this work, is that the life, death, and resurrection of Jesus has significant implications for a proper understanding of eschatology.
9. Christology is simply the study of Christ. By a “high Christology” I mean that we must understand the person and work of Christ as central to everything in Scripture. That is, Jesus fulfilled the entirety of the Scriptures and has inaugurated the eschaton (“end times,” also known as “the age to come”; see ch. 8). At his return he will consummate all things. This is counter to the all too common understanding that in his first coming Jesus only fulfilled various isolated prophecies, mostly relating to his role as the Suffering Servant, or his atoning death, and that in his return Jesus will fulfill the remaining prophecies related to his role as the King (this is proposed by Swihart, Armageddon 198?, 264). The latter view, I will contend, has a poor conception of the person and work of Christ.
10. Hermeneutics is the “science of interpretation.”
11. See 1 Cor 15:20–28.
12. Cf. 1 Cor 15:20.
13. Cf. 1 Cor 15:22.
14. Cf. 1 Cor 15:54–55.
15. Cf. 1 Cor 15:26.
16. Cf. Acts 2:17; 2 Tim 3:1.
17. Note: This chapter is the most complex chapter of the book. The argument of chapter 3 is helpful for understanding the rest of the book, but not necessary. If the reader has too much difficulty, feel free to move on to chapter 4.
3
Jesus: Reading the Bible Christologically
Peter’s depth of insight and the dexterity of his memory in Acts 2 reveal what might be the single most significant theological shift among the apostles: Jesus’ resurrection and the profound experience with the Holy Spirit at Pentecost led the apostles into a “hermeneutical revolution.” They suddenly had new eyes to reread and reinterpret the Old Testament from the perspective of the Story of Jesus.18
For as many as may be the promises of God, in Him they are yes. (2 Cor 1:20)
Introduction
The fabric upon which the Bible was penned must be viewed as one garment. In the book of Revelation we see Genesis fulfilled. The whole Bible coheres and centers around the fact of God’s redemption and restoration of both humankind and the whole of creation.19 The entire Bible weaves a beautiful story of God’s work in creation and, because of the fall, his subsequent effort to restore his creation. That is, its primary subject matter is God’s redemption of his people and creation. Moreover, the central character in the biblical story is Jesus. Jesus is the means by which God is redeeming and restoring humankind and the creation. It is my contention that to properly interpret Scripture we must have Jesus as the center of our hermeneutic.20 That is, the Scriptures are about Jesus!
The claim that a proper biblical hermeneutic centers on Jesus does not intend to suggest that he is simply the central character of the Bible—as though he were the primary character among many characters and subplots. Instead, I am suggesting that Jesus is the story! Everything is about Jesus! Indeed, there are the stories of Abraham, Moses, and David. But underlying the entire story of Scripture is the fulfillment of God’s plan of redemption, which God has provided in Jesus. That is, even the stories of Abraham, Moses, and David point us to the ultimate fulfillment in Jesus.
In Jesus we have two central features of the biblical story coming to a climax. First, the Scriptures primarily relate to us God’s desire to be made known and to be worshipped within his creation.21 Secondly, and closely related, God is vitally concerned with the redemption of both humankind and of creation. What these two central features of the biblical story point to is the fact that Jesus is both God made known22 and he is the means of redemption.23
In light of this we can say that the Bible is Christocentric (Christ centered) and, therefore, a proper hermeneutical starting point for all biblical interpretation is Christ. Jesus is our central hermeneutic. That is, the Bible must be understood in light of Jesus. As Paul asserts, “For as many as may be the promises of God, in Him they are yes” (2 Cor 1:20).24
Understanding the Entirety of the Bible in Light of Jesus
In suggesting that the entire story is about Jesus, I am not saying that Jesus merely fulfilled some isolated verses that prophesied his life, death, and resurrection (e.g., Isa 7:14; Isa 53; Micah 5:2). Instead, I am suggesting that we should understand that the whole story points to Jesus. That is, the entire story, and not merely certain isolated references, is fulfilled by Jesus.
Now I am not suggesting that the OT is merely allegorical and has no reference to real events. For example, the story of Joseph is a true historical account of a man named Joseph who became a significant ruler in Egypt. But it also looks forward to Christ, who similarly was betrayed by “those who were his own” (John 1:11)! The story of Joshua leading the Israelites into the promised land is a true historical account. Yet, it also looks forward to Jesus who leads his people into the ultimate promised land. Neither am I suggesting that we read every verse and find some application or fulfillment in the life of Jesus. But, instead, the story as a whole is to be read in light of Jesus.
It is only when the entirety of the Bible is read in light of Jesus that we can truly comprehend the grand narrative of the Bible and both the mission of Jesus and the mission of the people of God today. It is here that the end times and a proper understanding of the Bible become paramount. For if we fail to understand the mission of Jesus in light of the entirety of the biblical story, then we will likely fail to grasp the nature and significance of our mission.
This is the key. For many, a common perception of the Bible is that it contains stories and principles by which the Christian life is to be lived. Amidst the stories are predictions (prophecies if you will) that point to God’s work in Jesus. Jesus’ work, however, is often perceived of only in terms of his atoning for our sins and his leading us to heaven. This overly simplistic understanding of Scripture is problematic on a number of fronts. Primarily, in failing to view the entire story in light of God’s plan for redeeming the entire creation, and Jesus’ fulfillment of that plan, and the role of the people of God in carrying out that fulfillment, we fail to understand the nature and purpose of the people of God and our mission. Instead, the Bible becomes a moral handbook telling us what we should do—honor your father and mother—and not do—do not murder, steal, lie, commit adultery, and covet.
It is in understanding the Bible in terms
