How to Preach Christ from the OT

I’m working through sections of Sidney Greidanus’ Preaching Christ from Genesis: Foundations for Expository Sermons for a sermon series coming up on Abraham’s life in Genesis 12 – 25. I’ve looked at preaching Christ from the OT before, but never explicitly from Greidanus. He presents seven means by which we can see Christ in OT passages, and I’d like to list those below. Greidanus defines preaching Christ as “preaching sermons which authentically integrate the message of the text with the climax of God’s revelation in the person, work, and/or teachings of Jesus Christ as revealed in the New Testament” (Preaching Christ from the Old Testament, 10).

Greidanus presents seven avenues to get to Christ from a text, and this is necessary if the interpreter is seeking to understand the text first, as the writer intended for Israel (or the original audience) to hear the message; and secondly, as the message is understood in light of the completed canon of the Triune God’s self-revelation to His covenant people. When both are recognized as necessary, the interpreter realizes seeing Christ in light of a passage isn’t an add on, but necessary to understanding the fullest and truest meaning of a pericope.

7 Ways of Preaching Christ

The following comes from pp. 2-6.

Redemptive Historical Progression
Scripture is a narrative that begins with a good creation, is abruptly marred by the Fall, and then traces God’s redemptive purposes in human history to bring about redemption and the New Creation. First through Abraham, and then Israel, the story of redemption climaxes and is focused in the advent of Jesus Christ. This method seeks to understand a pericope in light of this “metanarrative.” Continue reading

Lent Is Not For Getting Closer to God

1. Giving up food or drink or anything else cannot bring you closer to God, no matter if you do it before Easter or in the middle of September. Only Christ’s death on the cross can bring us to God (1 Peter 3:18).

2. Jesus didn’t fast for 40 days & nights in the wilderness so that you could have something to do after Valentine’s Day. He did it to “fulfill all righteousness” in redemptive history and establish Himself as the Second Adam and true Israel (Matthew 3:15).

3. Human regulations are of some value and possess an appearance of wisdom, but are powerless to bring about holiness or transformation. That is what the Gospel does (Colossians 2:20 – 23; 1:13-14).

Calvin on Lent

Then the superstitious observance of Lent had everywhere prevailed: for both the vulgar imagined that they thereby perform some excellent service to God, and pastors commended it as a holy imitation of Christ; though it is plain that Christ did not fast to set an example to others, but, by thus commencing the preaching of the gospel, meant to prove that his doctrine was not of men, but had come from heaven.

And it is strange how men of acute judgment could fall into this gross delusion, which so many clear reasons refute: for Christ did not fast repeatedly (which he must have done had he meant to lay down a law for an anniversary fast), but once only, when preparing for the promulgation of the gospel. Nor does he fast after the manner of men, as he would have done had he meant to invite men to imitation; he rather gives an example, by which he may raise all to admire rather than study to imitate him.

In short, the nature of his fast is not different from that which Moses observed when he received the law at the hand of the Lord (Exod. 24:18; 34:28). For, seeing that that miracle was performed in Moses to establish the law, it behoved not to be omitted in Christ, lest the gospel should seem inferior to the law. But from that day, it never occurred to any one, under pretence of imitating Moses, to set up a similar form of fast among the Israelites.

Nor did any of the holy prophets and fathers follow it, though they had inclination and zeal enough for all pious exercises; for though it is said of Elijah that he passed forty days without meat and drink (1 Kings 19:8), this was merely in order that the people might recognise that he was raised up to maintain the law, from which almost the whole of Israel had revolted.

It was therefore merely false zeal, replete with superstition, which set up a fast under the title and pretext of imitating Christ; although there was then a strange diversity in the mode of the fast, as is related by Cassiodorus in the ninth book of the History of Socrates: “The Romans,” says he, “had only three weeks, but their fast was continuous, except on the Lord’s day and the Sabbath. The Greeks and Illyrians had, some six, others seven, but the fast was at intervals. Nor did they differ less in the kind of food: some used only bread and water, others added vegetables; others had no objection to fish and fowls; others made no difference in their food.” Augustine also makes mention of this difference in his latter epistle to Januarius. (From Institutes 4.12.20)