Theological analysis

THEOLOGICAL ANALYSIS

THEOLOGICAL ANALYSISTwo basic questions are asked• A. How does this passage fit into the total pattern of God’s revelation

prior to the writing of this passage/book? How does this.... fit with the prior revelation of God about on this

matter, or similar issue?The passage under consideration must be considered within the

immediate context, then the larger context of the canon.How this passage is in continuity with, is consistent with, and must be interpreted by the whole of biblical teaching.

We simultaneously maintain the individual contributions of the Bible writers on this matter raised by the passage under consideration. We must see how they support, nuance, or pose potential problems for or interpretation.

THEOLOGICAL ANALYSIS• B. How does this passage fit into the total pattern of God’s revelation that has

been revealed at any time? • 1. This question fits with the analogy of faith and the field of systematic

theology. In other words: How does this text fit with the total pattern of God’s revelation—i.e., what we believe to be the pattern• 2. Assumption: Scripture is truthful, consistent, and inerrant, and we have

developed our hermeneutical methodology accordinglya. That is, interpretation cannot take place in a theological vacuum. b. We must take a preliminary theological position and begin the exegetical

process from a mindful commitment to that perspective.c. Our exegesis should be done from the perspective of our theology about

the inspiration of scripture (e.g. inerrancy included). d. If it does not fit our theological framework then we must reassess the

exegesis. ( I personally do not agree to some of these thoughts. We will discuss)

THEOLOGICAL ANALYSIS• The continuity/discontinuity issue (God has sent his message to us in two

Testaments. But how do these two Testaments relate to each other and to us?

A. Salvation history is continuous? Implications1. All scripture is relevant for the believer today. Reason: There is a basic

unity between themselves and believers throughout OT and NT history.B. Salvation history is discontinuous.

1. Only the book of Acts and the Church Epistles possessed primary relevance for the Church.

2. The remainder of Scripture was directed to believers who were under a different biblical economy.

3. The Epistles comprise only 10% of the Bible; therefore the issue of whether the remaining 90% possesses primary relevance to contemporary believers is of paramount importance.

THEOLOGICAL ANALYSIS• Reflection on Israel and the Church. Is the OT to be considered the equivalent

of the church in the NT?1. How do we apply the promises given to the nation of Israel to ourselves?a. Do we spiritualize those physical and temporal promises to make them

applicable to us?2. What about the ceremonial, civil, and moral commands given to OT

believers? Do they continue to be binding on NT believers?3. Are some binding and others not binding. And how do we determine

which ones we must obey?4. What is the biblical future for the nation of Israel? Does Israel still have

promises of a future physical existence in the land of Palestine, or should those promises of a physical existence be spiritualized and applied to the Church? Note that the authors recognize the different types of laws in the OT. The list, of course is not exhaustive. Health laws are also one of those types.


• Those who press for continuity—consequences:• 1. Tend to use the OT more frequently in teaching

and preaching• 2. Tend to find more examples of OT principles that

possess continuing relevance for Xns today.

THEOLOGICAL ANALYSISThe nature of God’s relationship to human beings: various concepts/theories• A. Salvation history: the history of God’s saving work for humanity:

Discontinuity/continuity? (As between OT and NT)1. Dispensationalists: discontinuous, with a secondary emphasis on continuity.2. Covenant theology: continuous, with a secondary emphasis on discontinuity.3. This understanding (continuous/discontinuous or anything else) provides an

organizational framework around which the biblical data can be understood. It forms the organizing principle.

4. This understanding gives imprint to our interpretation.5. The danger of adopting a theory of this relationship of God to his people that

is not derived from Scripture itself.6. The danger of regarding our position as truth instead of theory.7. Remedy: recognize other ways conceptions and see how anyone of them can

fit better with the data.

THEOLOGICAL ANALYSIS• Dispensationalism is an approach to Biblical interpretation which states

that God uses different means of working with people (Israel and the Church) during different periods of history, usually seven chronologically successive periods. However, dispensational division of history varies among its adherents from three periods, to four, seven, and eight dispensations. Seven is the most common.• Innocence (Genesis 1-3)--Adam and Eve before they sinned• Conscience (Genesis 3-8)--First sin to the flood• Civil Government (Genesis 9-11)--After the flood, government• Promise (Genesis 12-Ex. 19)--Abraham to Moses, the Law is given• Law (Exodus 20-Acts 2:4)--Moses to the cross• Grace (Acts 2:4--Revelation 20:3)--Cross to the millennial kingdom• Millennial Kingdom (Rev. 20:4-6)--The rule of Christ on earth in the millennial

kingdom

THEOLOGICAL ANALYSIS• Lutheran Theory• Luther believed that for a proper understanding of Scripture we must carefully

distinguish between two parallel and ever-present truths of Scripture: law and gospel. Law refers to God in his hatred of sin, his judgment, and his wrath. Gospel refers to God in his grace, his love, and his salvation.• One way of distinguishing law from gospel is to ask, Is this text speaking

judgment on me? If so, it is likely law. In contrast, if a passage brings comfort, it is likely gospel.

1. Genesis 7:1: “The LORD then said to Noah, ‘Go into the ark, you and your whole family, because I have found you righteous in this generation.’ ” (gospel)

2. Matthew 22:37: “Jesus replied: ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ ” (Law)

3. John 3:36: “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him.” (gospel & law)

THEOLOGICAL ANALYSIS• Covenantal Theory• Covenantal theory, like Lutheran theory, emphasizes continuity rather than discontinuity

in salvation history. • Covenantal theologians view all biblical history as covered by two overarching covenants,

a covenant of works until the fall and a covenant of grace from the fall to the present. • The covenant of works is described as the agreement between God and Adam that

promised Adam life for perfect obedience and death as the penalty for disobedience. The covenant of grace is the agreement between God and a sinner in which God promises salvation through faith, and the sinner promises a life of faith and obedience.• All Old Testament, New Testament, and contemporary believers are part of the covenant

of grace.• Reformed theology, from which covenantal theology developed, has historically viewed

the church as existing from the beginning of human history to the end of the world (as contrasted with dispensationalism, which believes it did not exist until the death and resurrection of Christ)

{see the text book for a detail discussion on it.}

THEOLOGICAL ANALYSIS• Epigenetic Model• The epigenetic model views divine revelation as analogous to the

growth of a tree from a seed to a seedling, to a young tree, and then to a fully grown tree. This concept can be contrasted with one that likens divine revelation to the building of a cathedral piece by piece.• The term epigenetic theory has not been widely used. Terms such as

the organic unity of Scripture have also been used, with the adjective organic evoking the concept of living growth.• The idea of progressive revelation, which is almost unanimously held

by evangelical scholars, is highly consistent with an epigenetic theory. • Best known Walter Kaiser’s promise theology.

THEOLOGICAL ANALYSIS• Best known Walter Kaiser’s promise theology. Main points• The promise became more defined and differentiated over time.

Branches of the promise include (1) material blessings for all humans and animals, (2) a special seed to humankind through Abraham, (3) a land for the nation of Israel, (4) spiritual blessings for all nations, (5) a national deliverance from bondage, (6) an enduring dynasty and kingdom that will one day embrace a universal dominion, (7) forgiveness of sin, and others.• Thus Kaiser’s promise theology affirms the continuity of God calling

out a people unto himself throughout the Bible but also asserts that there are future promises applying to the nation of Israel and the church as distinct entities.


• HERMENEUTICAL ISSUES• While covenantal and dispensational theologians probably agree on

hermeneutical principles at a theoretical level, they differ in their application of those principles. Following are two examples.• Symbolic versus literal interpretation of Scripture• Interpretation of terms such as “Jew,” “seed of Abraham,” and

“chosen people


The steps in theological analysis areDetermine your own view of the nature of God’s relationship to

human beingsIdentify the implications of this view for the passage you are studyingAssess the extent of theological knowledge available to the people of

that timeIdentify the additional knowledge about this topic that is available to

us now because of later revelation.

Spiritual

Theological analysis