Interpreting The New Testament

Three Views on the New Testament Use of the Old Testament: Bock & Enns

It is easy to claim improper usage of Old Testament (O.T.) texts in the New Testament (N. T.) if there is not a seemingly logical flow. Bock debunks this idea with his “Single Meaning, Multiple Contexts and Referents” method. He makes very persuasive points, taking both an historical-exegetical and a theological-canonical approach to the reading of Scripture. The strength of his argument is found in the appeal to an “inherent futureness” found in the texts.[1] Bock agrees with Kaiser’s “Single Meaning, Unified Referents” adding that N.T authors authoritatively used O.T texts with “the presence of new factors in the progress of revelation within the movement of the history of salvation, factors not obvious at the time of the original production of the text.”[2]

How The New Testament Authors Used The Old Testament: Examples

New testament writers often utilized Old Testament texts to indicate a direct fulfillment of Old Testament prophecy. Because they had a Christotelic mindset, their use of certain seemingly unrelated Old Testament texts elicited claims of arbitrary and embellished use of the Scriptures. Both Matthew and John utilize Messianic typological interpretive methods in revealing Jesus to their audience.

  I.            Problem Passages: Zechariah 11:12-13 & Matthew 27:9-10

Zechariah was a priest and one of “the greatest post-exilic prophets.”[1] He had more to say about the Messiah than all other prophets except Isaiah and “his message included rebuke, exhortation and encouragement.”[2] The surrounding context of the pericope finds the Israelites as a vassal of the Medo-Persian empire (539-334 BC).[3]  God assigns Zechariah to convey a symbolic message to the nation in response to their rejection of him. He will use multiple metaphors to deliver the message. In chapter 11, verses 1-3, Zechariah describes the national apostasy using “picturesque language of trees (nations)wailing, fire (judgment) devouring, shepherds(kings/leaders) weeping and lions (kings) roaring.”[4]  In a magnificent display of power, Zechariah prophetically describes desolation from Lebanon in the north to Bashan to the South. “The figurative of shepherds and lions describe the leaders of Lebanon and Bashan lamenting the destruction of their pride and livelihood, which is the timber of the region.”[5]As part of his Messianic prophecy, the message he develops is that when the “Good Shepherd” is rejected, the people will be led like sheep to the slaughter by evil, insensitive, ungodly and wicked leaders (11:6-7). There will be rampage as all they have will come to ruins (v. 3). “Resistance is futile, so Lebanon should open her doors (like the gates of a fortified city) to the fire of God’s judgment awaiting her.”[6] Miller suggests that Jewish rabbis interpreted Lebanon as representative of temple and the devastation would be so complete that what the fire did not destroy would be cut down.”[7] The destruction Zechariah alludes to is the Abomination of Desolation realized in Jerusalem when the Roman armies descended in A.D. 70.