The Unity of the Old and New Testament - Essay Example

?Insert Introduction Scholars from some religious circles other than Christianity have questioned the orthodoxy of New Testament teachings, charging that the New Testament is a radical departure from the Old Testament. On the contrary, a study into the Old Testament reveals a surface and covert interrelationship between the two major divisions of the Bible. This is to the effect that the interrelationship between the two is characterised by a complementary relationship, and not a contradictory one. This shall be seen forthwith, by narrowing the scope of this discussion to two books of the New Testament: the Gospel according to St. Matthew and the Revelation of St. John the Divine, so as to see how they relate with the Old Testament. First, it is important to acknowledge that the New Testament is premised upon, and works on, and from the substance and the religious and cultural heritage in the Old Testament. In the Old Testament, there is the reality of the beginning: the beginning of God’s creation and all life forms, the beginning of sin, suffering, sickness, senescence and death, the first declaration of the plan of redemption and the coming Messiah, and the establishment of covenants. As God establishes His covenants with man, He interacts with man and this forms the bulk of religious and cultural heritage for the Jew. The New Testament then comes up and interprets, re-interprets and gives the encounters, realities and institutions newer meaning. In respect to the above, about 1,800 BC, Abraham is called and made the father of the Jews (Genesis 12:2 and 17:4-7). A covenant is made and circumcision is instituted as the seal of the covenant. Later on, Abraham’s descendants are taken into bondage for 430 years in Egypt, and after that, a 40-year wilderness experience. These experiences forge Israel into a common nation, having a common religious, socio-cultural and linguistic heritage. The tabernacle, the temple, the 490 years stay in Canaan, the Babylonian Exile and the post-exilic experiences are all Old Testament realities and substance that later add to the Jews’ cultural and religious heritage. Thus, when Jesus Christ comes into the scene, He comes against the backdrop of the development above. The messages He preaches are understood by the Jews in light of the Old Testament. For instance, Matthew 21:33-46 presents the Jewish audience (as the immediate audience) with the parable of the wicked tenants and since this audience is well acquainted with the Jewish tradition. The Jewish religious history in this case is replete with the killing of God’s prophets and servants, as can be seen in Matthew 23:31. As Jews, even the Pharisees understood the meaning of the parable, and this is why they sought to kill Jesus. In a closely related wavelength, during Jesus’ forty-day fast and subsequent temptation by Satan, the Old Testament Scripture is revisited heavily. Satan quotes from Psalm 91:11-12, while Jesus quotes from Deuteronomy 8:3, Deuteronomy 6:16 and Deuteronomy 6:13 or 10:20. Because of the foregoing, one can rightly surmise and posit that between the Old and New Testament, there is a strong element of continuity. The aspect of continuity is underscored by the fact that: the New Testament message addresses the same nation which was formed from Abraham; the same religious and socio-cultural traditions and heritage are used to enhance the New Testament message and give it new meaning. It is this aspect of continuity which allowed the Jews to understand the teachings of Jesus and later, the apostles. According to Stark, the aspect of continuity is carried over to St. John’s Revelation which is heavily littered with Old Testament themes, particularly, Exodus. Exodus 15 presents the Jewish nation and Christians with the first song in the Bible, the Song of Moses. It is interesting that the last book of the Bible and New Testament is also graced with the Song of Moses (Revelation 15:3). That the object of God’s attention is His people, the nation of Israel is a matter well illustrated by the listing the 12 tribes of Israel as their ancestors in Revelation 7. In Revelation 12, there is an evil ruler, the antichrist who attempts to annihilate God’s people, the Jews but God intervenes just as was the case with pharaoh. In Revelation 12:6, the same nation is in the wilderness, just as its forefathers were in Exodus. The same nation is miraculously preserved in the wilderness experience. There is a temple wherein the holy of holies is regarded as the most sacrosanct part in temple worship (Rev 13:5-6). God visits His plagues on a rebellious kingdom, and from a certain point, grants His people immunity (Rev 16:2 and Exodus 12). Other vestiges of the Old Testament that are continued over to the Revelation of St. John the Divine are Jezebel and her idolatry (2:20), Balaam 2:14, manna (2:17), the seven lampstands (1:10-12, 4:5), the book of life (13:8 and 2015) which is also mentioned in Exodus 32:32. There are also the two witnesses, a temple in heaven and altar and the Ark of the Covenant in heaven (Revelation 6:9-11 and 11:19). There is also the tree of life whose access, Adam was denied after he transgressed in the Garden of Eden (Rev 22:1-9) (Stark, 296- 298). Another aspect which underscores the unity of the Old and New Testament is the theme of the coming Messiah, or the Messianic promise. The theme of Messianic promise begins in the Old Testament’s Genesis 3:15. As God’s revelation and fellowship with man also progresses, so does the Messianic promise get finer. In Genesis 12:3, 17, 18:18, 22:18 make it clear that the Messiah is to be Abraham and Sarah’s descendant, down through to Isaac and Jacob. In Genesis 49:10, it is made clear that the Messiah is to be Judah’s descendant. II Sam 7:12-16 makes it clear that the Messiah will be from David’s lineage. Micah 5:2 identifies Bethlehem Ephrata as the Messiah’s place of birth. Isaiah 9:2 indicates that the Messiah’s ministry would out-span Judea to include even in the Gentile world such as Capernaum. Psalms 69:9 speaks of the purging of the temple; and Isaiah 52-53, identifies the Messiah as YHWH’s suffering Servant. Psalms 22 and 16, among others, speak of the death and resurrection of the Messiah, respectively. This is to the effect that by fulfilling the Old Testament, Jesus identifies Himself as the Christ, and disqualifies others who have tried to arrogate themselves the title without fulfilling the Old Testament Scriptures. The writer of the Gospel according to Mathew is deeply aware of the need to underscore the birth, life, ministry and suffering and resurrection as fulfillment of the Old Testament scripture. In this light, Matthew is keen to show that the Messiah is David, Judah, Abraham, Noah and Adam’s son, as can be seen in Matthew chapter 1. Thus, Matthew 1 is a testimony of God having been faithful to keep His promise, even the Messianic promise. According to Johnson, Matthew goes ahead to show that Jesus’ fulfillment of the Messianic promise was not limited to His birth alone. Matthew 2:1 shows that Jesus’ birth in Bethlehem was also a fulfillment of Micah’s prophecy (Micah 5:2). Matthew 2:13-15 shows that Jesus’ departure to Egypt was a fulfillment of an Old Testament scripture, Hosea 11:1, specifically. Matthew 2:17 also shows that the mass infanticide which Herod sanctioned, following the birth of Jesus was a fulfillment of the Old Testament prophecy, particularly, Jeremiah 3:15. This development above (Herod’s attempt to kill Jesus) also resonates well with Revelation 12:4b (Johnson, 876). Matthew in 2:23 also indicates that Jesus’ sojourn in Nazareth was fulfillment of Old Testament Scripture. The ministry of Jesus is also shown to be fulfillment of the Old Testament, in the Gospel of Matthew. For instance, Mathew 8:17 shows that Jesus’ exorcism was a fulfillment of Isaiah 53:4, while Matthew 4:14, Isaiah 9:1-2. Matthew 12:17 is also a fulfillment of Isaiah 42:1 ff, and 13:14, the fulfillment of Isaiah 6:9-10. Matthew 13:35 shows that Jesus’ use of parables was a fulfillment of Psalm 78:2. Matthew in chapter 21:4 also makes it clear that the triumphant entry was a fulfillment of Zechariah 9:9. Matthew also indicates that 26:54, 56 are a fulfillment of the Old Testament Scriptures. Matthew 27:9 is also portrayed as a fulfillment of Scriptures, particularly, Zechariah 11:12-13. As a side note, it is important to note the identity of Jesus as the [promised] Christ is something that supersedes the provisions made in the Old Testament scripture. This observation is in respect to some who have questioned inwardly or verbally whether Jesus knew the Old Testament very well and therefore performed Messianic prophecies to fulfill them, with the ultimate goal of being hailed as the Messiah. While this may partly be true [Jesus knew the Scriptures very well and may have willed to fulfill the Messianic prophecies (Matthew 5:17)], the Resurrection is something that infinitely surpassed knowledge of the Scripture: an outside power had to intervene to resurrect the Messiah. Indeed, the Resurrection therefore serves as the ultimate authenticity of Jesus’ identity as the Christ, just as Paul points out in Romans 1:3-4. Those who are also quick at painting the Old Testament and the New Testament as being immiscible and inherently incoherent must also be reminded that even the Book of Revelation maintains this aspect of continuity. For instance, when identifying Himself to the church of Philadelphia in Rev 3:8, Jesus Christ borrows descriptions from Isaiah 22:22 to make Himself known. This is a departure from the pattern of address to other churches in Revelation chapters and 2 and 3, since Jesus uses descriptions from Revelation chapter 1 to describe or identify Himself to the churches. The Old Testament and the New Testament both form an inextricably integral tie when divulging Christian eschatology (the doctrine or study of the end of things). This tie is integral to the point that there is no point where the Old and New Testaments contradict each other. Matthew’s account of the Gospel shows Jesus as citing heavily from the Old Testament Scripture. In Matthew 24, Jesus’ teaching on the end of things largely resonates from, and expounds on the Old Testament eschatology. For instance, in Matthew 24: 15, He speaks of the abomination which causes desolation and Daniel spoke of in Daniel 9:27, 11:31 and 12:11. Mathew 24:21 also resonates with the Old Testament, particularly, Jeremiah 30:21, while verse 22 correlates with Daniel 7:25. A critical reading on Matthew’s Gospel compels one to agree with Stensche’s observation to the effect that Matthew’s eschatology surpasses the Olivet discourse in chapter 24. This is seen in the manner in which the concept of eschatology is deeply interwoven within Matthew’s gospel, in light of the Old Testament. John the Baptist warns of the axe which is already set at the foot of the tree, ready to be cast into the fire of judgement; a development which resonates with Jeremiah 24 Isaiah 5. The insufficiency of Israel is not bypassed as this generation (a phrase which refers to the Jews of Jesus’ time) is castigated several times. In fact, in Matthew’s gospel, it is presented as being more evil than Sodom and Gomorrah (Matthew 11:16, 12:39 and 16:4). The Gentile is also contrasted against Israel and as having better prospects towards eternal life, and shall therefore attend Abraham’s feast, while the children of the covenant shall be cast into outer darkness in Matthew 8:11-12. The crux of the matter herein is that Israel as God’s people had failed by not bearing fruit, and that in like manner, the new people of God will fail when they fail to produce fruit (Stensche, 329- 330). The eschatology in the Book of Revelation also has serious connections with the Old Testament Scripture. Several eschatological themes appear in both St. John’s Revelation and the Old Testament. God calls His people unto Himself, and the obedience to this call determines an individual or an entity’s eschatological future (Revelation 2:22), just as He called Abraham and Abraham’s descendants unto Himself; and God preserves His people in the midst of a struggle between good and evil, just as is the case in Exodus. In the Book of Revelation, the creation and creative order that had been severed from absolute fellowship with God are brought back to a better fellowship which is everlasting. Theologians and Biblical scholars such as Vincent posit that the Bible is self-explanatory, to the effect that the Bible is its greatest and the most explicit commentator. To this effect, the New Testament is best understood in light of the Old Testament, and vice versa. The same observation is applicable to the Book of Revelation: the book is best understood in light of the Old Testament, as shall be seen in the instances which ensue forthwith (Vincent, 411). One of the instances where there is a lot of confusion because of the disregard of the Old Testament is in Revelation 12: 1-17. The confusion has always centred on the identity of the woman. On one hand, the Catholic Church has always contended that the woman is Mary and to an extent, a section of the Catholic Church uses the passage (especially the 14th verse) to support the notion of the Assumption of Mary. The Church has in turn taken the woman to be none other the Church herself. However, church history does not support the Assumption of Mary. Again, the attribution of the identity of the woman in Revelation 12 to the Church is a misnomer (on the identity and nature of Christ. The woman is seen as being pregnant (v.2), while the Church is always depicted as a chaste virgin (II Corinthians 11:2 Matthew 25:1-13). Another serious problem with attributing the woman the identity of the Church is that the woman sired Christ in Rev 12:5, while it would be pure anachronism to speak of the Church giving rise to Christ (Takacs, 220). The Old Testament helps identify the woman in Revelation 12. The woman is arrayed in the sun, the moon and 12 stars. This correlates very well with Joseph’s dream which is narrated in Genesis 37. The (12) stars represented the 12 tribes of Israel and patriarchs understood this (dream) very well (Genesis 37:9 and 37:10-11). The 12 stars with which the woman in Revelation 12 is clothed speak of the nation of Israel. The fact that God prepared and used the nation of Israel to bring the Messiah into the world underscores the identity of the woman as the nation of Israel. This fact is reiterated in Revelation 12:5. Revelation 12:13 also speaks of the tremendous suffering that the nation of Israel has underwent and will still undergo (Revelation 12:6-17 is yet a future event), as God’s chosen people. Another instance in Revelation where the Book of Revelation takes on the Old Testament and a reader will therefore resort to the Old Testament to get clear meaning is the identity of the two witnesses in Revelation 11:3-13. A look into the Old Testament’s Malachi 4:5 makes it clear that one of the two witnesses is Elijah. John the Baptist is not the Elijah, and confesses to this effect (John 1:21). Angel Gabriel makes it clear in Luke 1:17 that John the Baptist will come in the spirit and power of Elijah, meaning that he is not Elijah. The two witnesses are able to shut down heaven so that it does not rain (as Elijah does in I Kings 17), call down fire upon their enemies in Rev 11:5, just as Elijah was able to do the same in II Kings 1:10. All these point out to Elijah. While the Scripture is silent about the identity of the other witness, some scholars have made conjectures on his identity. Some say he is Enoch, while others, Moses (both being Old Testament characters). Those who vouch for Enoch stand on the fact that Enoch did not die, yet Hebrews 9:27 is clear that all men must die and then face judgement. The crux of the matter herein is that both Elijah and Enoch did not die and have thus come to make their appointments with death, after finishing their ministry (their testimony) as Rev 11: 7 points out. Those who stand with Moses have stronger reasons to advance and defend their standpoint. A closer look at the 6th verse of the 11th chapter of the same book of Revelation reveals that the witnesses have the power to turn water into blood and to smite the earth with plagues arbitrarily, and these qualities point out to Moses and his acts in Egypt, as is pointed out in Exodus 7:14-25 and Exodus 7-12. Again, Moses and Elijah are considered the pillars of the older dispensation, with Moses representing the Law, and Elijah, the prophets. The Law and the prophets preceded the first coming of Jesus and are again to precede the second coming of Jesus. Thus, Moses, Elijah and Jesus are seen as three arch-authorities in the Scriptures. Elijah, Moses and Jesus fasted for forty days and nights. Moses, Elijah and Jesus introduced and instituted their dispensation or ministry after hearing directly from God, after the 40-day fast. Just before this, all the three figures are taken care of by God miraculously: Moses is fed on manna, Elijah, by ravens and angels ministered to Jesus after the fast. Moses instituted the Law, Elijah, the dispensation of the prophets and Jesus, grace (John 1:17). In the same respect, in terms of the Old Testament’s chronology, the Law (Moses) and the prophets (Elijah) preceded the dispensation of the grace (which Jesus introduced and established). In the transfiguration, Moses and Elijah appear to show that the salvific work Jesus is about to exact on the cross, in Jerusalem is a fulfillment of the Law and the prophets. In this manner therefore, it is consistent with this notion that Moses and Elijah appear before the second coming of the Jesus. Again, another indication that the other witness may be Moses is the statement that Apostle Jude makes in Jude 9. The Old Testament, particularly in Deuteronomy indicates that it is God Himself who buried Moses. This indicates the possibility of God having future plans with Moses and therefore, taking care to preserve the body (against interference or destruction). Jude 9 is also indicative of Satan trying to destroy the body, before Michael the archangel intervenes. Conclusion Thus, it becomes readily observable that most puzzles which are encountered in the Book of Revelation can be solved by comparing notes with the Old Testament. The need to compare with the Old Testament is a matter that surpasses eschatology. The identity of the Messiah, the theme of the Messiah, the fulfillment of prophecy and the determination of God’s will are elements which need both the New and Old Testaments for elucidation. One can also see from the foregoing that the unity of the Old and New Testament Scripture is not only protected throughout, but that the same is also found at the surface and underlying meanings such as allegory, typology and symbolism. Sighting inconsistencies between the Old and New Testament therefore are a manifestation of partial knowledge of the two compartments. Likewise, having more than 42 authors independently writing 66 books over a space of 3,000 years without sustaining contradictions as is the case with Biblical Scripture is a testimony of the authors having been illumined and inspired by the Holy Spirit, when writing these books. Works Cited Johnson, J. David. “A New Testament Biblical Theology: The Unfolding of the Old Testament in the New.” Journal of the Evangelical Theological Society, 55. 4 (2012): 876. Print Stark, Rodney. “A Theory of Revelations.” Journal for the Scientific Study of Religion, 38.2 (1999): 287 – 308. Print Stensche, Christoph. “The Messiah in the Old and New Testaments.” Religion and Theology, 16.3 (2009): 328-330. Print Takacs, Axel. “Mary and Muhammad: Bearers of the Word- Their Roles in Divine Revelation.” Journal of Ecumenical Studies, 48.2 (2013): 220. Print Vincent, M. Smiles. “The Messiah in the Old and New Testaments.” The Catholic Biblical Quarterly, 70.2 (2008): 411. Print Read More