Old Testament (10)
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The English word "God" is derived from a root meaning to call, and indicates simply the object of worship, one whom men call upon or invoke. The Greek word which it translates in the pages of the New Testament, however, describes this objection of worship as Spirit; and the Old Testament Hebrew word, which this word in turn represents, conveys, as its primary meaning, the idea of power. On Christian lips, therefore, the word "God" designates fundamentally the almighty Spirit who is worshiped and whose aid is invoked by men.
References and allusions to the Shema in the New Testament are both fascinating and exciting. While Jesus cites it as a sort of creedal statement in connection with the Supreme Command (Mark 12:30), it falls to Paul to draw out its christological significance. He does so most pointedly in 1 Corinthians 8:1–6, where he roots his polemic against idolatry in Deuteronomy 6:4–5 and beyond.23 Like Moses, Paul declares the uniqueness and exclusive existence of Yahweh in contrast to the nothingness of idols. Reflecting a thorough understanding of the Shema in its original context, in 1 Corinthians 8:5–6, Paul declares hypothetically that even if one concedes the existence of other gods (which, in the light of v. 4, he will not do), "for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord [i.e., Yahweh], Jesus Christ, through whom all things came and through whom we live." The christological effect of inserting the name "Jesus Christ" after "Lord" is extraordinary,24 in that Paul identifies Jesus unequivocally with Yahweh, the one and only God to whom true Israelites declared allegiance (cf. Rom. 3:29–30; 10:13). What the Old Testament has said about Yahweh may now be said about the Christ.NIVAC - Deuteronomy
The prophetic teachings point forward (principally) to the actions of Christ and have been revealed in them in an incomparably greater way. The Mosaic laws point forward (principally) to the teachings of Christ and have also been realized in them in a more profound mannerMatthews understanding of the law
While to many Jesus seemed to "destroy" the law by ignoring key elements like the Sabbath laws and by associating with the lower classes, Jesus wants them to realize that as Messiah, he is the true interpreter of Torah and so brings a higher righteousness.
Paradoxically, today it is often statements like those of the Confession of Faith that are accused of a lack of biblical-theological perspective, for failing to understand the place of the law in redemptive history. But to this the Westminster Divines would surely be entitled to respond, "But how can you read the prophets and say they did not understand these distinctions? Were they not the mouthpieces of God, saying: 'It is not sacrifice and burnt offering that come first, but obedience'? Did they not thereby distinguish ceremonial law from moral law?"The Whole Christ: Legalism, Antinomianism, and Gospel Assurance Why the Marrow Controversy Still Matters (pp. 171). Crossway.
Now whatever in the Sinaitic covenant was intended to preserve and distinguish the people as a nation in a particular land, and to point them to Christ by means of ceremonies and sacraments, has ceased to be binding on the church. The Whole Christ (pp. 170). Crossway
The Old Testament may be likened to a chamber richly furnished but dimly lighted; the introduction of light brings into it nothing which was not in it before; but it brings out into clearer view much of what is in it but was only dimly or even not at all perceived before. Thus the Old Testament revelation of God is not corrected by the fuller revelation which follows it, but is only perfected, extended and enlarged.Biblical Doctrines (New York: Oxford University Press, 1929), 141- 142.
the Masoretic Text is a post-Christian, Jewish version of the Old Testament. As such, it reflects the theological perspective of post-Christian, rabbinic Judaism.The Messianic Hope: Is the Old Testament Really Messianic? (NAC Studies in Bible & Theology) (p. 36).
The messianic thrust of the OT was the whole reason the books of the Hebrew Bible were written. In other words, the Hebrew Bible was not written as the national literature of Israel. It probably also was not written to the nation of Israel as such. It was rather written, in my opinion, as the expression of the deep-seated messianic hope of a small group of faithful prophets and their followers.The Messiah and the Hebrew Bible, JETS 44 (2001): 23
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2. J.C. Ryle (111)
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5. John Piper (82)
6. J.I. Packer (76)
7. George Swinnock (69)
8. Louis Berkhof (62)
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