Joel Willitts, my friend and former colleague at North Park, has a post on a problem in much of biblical theology: it gets supersessionistic (a term often begged in definition).
But just recently I’ve come to realize what it is that makes me uncomfortable with much biblical theology today. I noticed it most clearly in two books on biblical theology published in the last year: Gentry & Wellum’s Kingdom through Covenant, and Goldsworthy’s Christ-Centered Biblical Theology.
Here’s my problem. These recent scholars, and a good deal many others, use typology as the preferred method for discovering unity. Typology is an interpretive move where the reader sees in an OT person or event a prefigurement (type) of something in the NT (anti-type), e.g. Moses and Jesus. While this is not necessarily problematic, the underlying assumption that is at work very commonly depreciates (at best!!) the earlier person/event in light of the later. As Matthew Boulton put it, “the occurrence of the latter seems to render the former either obsolete, no longer necessary or, at best, still venerable but nevertheless subordinate” (SJT 66: 20).
Here’s my syllogism:
Most typological interpretation is supersessionistic.
Most biblical theology uses typology.
Most biblical theology is supersessionistic.
Here’s my problem. I don’t think the apostles were supersessionists. I don’t think this is how they read the OT. And it doesn’t appear to be the way they thought about its prefigurements. Consider John 1:16-17:
From his fullness we have all received grace upon grace; as the Law was given through Moses, so grace and truth came into being through Jesus Christ (CEB).In this text the Evangelist is making a typological comparison between the grace given by God through Moses and that given through Jesus. In Jewish interpretation this is a classic qal va-homer (‘ the argument from the minor to the major ‘). For the logic to work, it would make no sense to downplay or to depreciate the former in view of the latter. Such a move would only depreciate the grace now given. In other words, the higher view one has of the grace given through Moses, the greater view one will have of the grace now in and through Jesus. Clearly in the comparison the latter (grace through Jesus) is related and dependent on the grace of the former (grace through Moses). One can only appreciate greatness of the latter in view of the former.
Can biblical theology be done without a supersessionistic application of typology?