Christ at the Center: Conclusion (Pt.7a)

SERIES: Christ at the Center: The Fulcrum of Biblical Covenantalism –

Introduction: Part 1a, 1b, 1c

Jesus and the New Covenant: Part 2a, 2b, 2c,

The Covenant God Incarnate: Part 3a, 3b,

The Role of Jesus, the Word, as the Ground of Meaning and Significance: Part 4a, 4b, 4c, 4d

Christ and the Triadic People of God: Part 5a, 5b, 5c, 5d

Jesus and the Restitution of All Things: Part 6a. 6b

Jesus Christ in Biblical and Systematic Theology

Christ and Biblical Theology

As I bring this study to a close I want to do two things.  First, I want to recap on where we’ve been, and to show how Biblical Covenantalism is extremely Christ-focused, but not through any forced theological predetermining or eisegesis.  Christ fits within the Story of the Bible so naturally because of His function at the very core of it from beginning to end.  One doesn’t have to go looking for Him in every verse, determined to see Him whether He is present or not.  I am not advocating such a fallacious course of action.  And we must guard ourselves from those who, with pretensions to piety, speak to us about finding Jesus in each verse of each Book of Scripture.  Our imaginations were not given us to overlook the obvious while collecting a useless and confusing melange of types, allusions, and the like.  These things we have often brought with us and our searching will inevitably be productive if we pretend to discover those things which we have spread so liberally.  The truth is, Christ is not in every verse.  Nor indeed is he to be found in very many chapters and verses.  It is not impious to speak the truth.  But the truth can sometimes sound impious to those with a manufactured piety.

These studies have sought to show that Christ’s Person and offices lie behind the Plan and Purposes of God, and that though there are many verses where He is absent, still He cannot be removed from any Act in the Story.

I started out in Colossians 1,  There I aimed to show how Paul makes Jesus Christ preeminent, not by employing religious rhetoric, but by simply stating the reality of who Christ is: Creator, Upholder, Owner.  Further, the future regeneration of the whole of creation depends on Christ. Thus far the Introduction.  But although the apostle is writing of the church’s relation to its Head in Colossians 1, it would be a mistake to limit the fallout of his words to the Church alone.  There is more to the Plan of God than the Church, and Christ’s relationship to the New Covenant in His blood proves this (Part 2).  We saw that the covenant promises of the Old Testament are guaranteed literal fulfillment through their association with the Coming of Christ to reign on earth.  The Second Coming is more important fulfillment-wise, than the First coming, crucial as that was.  This is because covenant fulfillment centers in Jesus Himself, who encapsulates the New covenant upon which the other covenants rely.  Since the covenants name this world as essential to their purposes, the roles of Christ as covenant guarantor and Christ as Second Adam combine in His earthly reign.

Here we encounter our main thesis (Part 3):

Our main thesis is that Christ will perform all this restorative and promissory work by the New Covenant, which in Him (Isa. 49:8) provides the requisite cleansing unto righteousness that obligates God to fulfill His covenants.  This Christ-centered approach is what I call “Biblical Covenantalism.”

The incarnation does more than just make it possible to “kill” the Second Person of the Trinity.  It highlights the importance of creation to God, especially God’s image-bearer.  Simply put, if there were no incarnation there could be no resurrection.  If no resurrection, then no hope would remain for us, and God’s telos in making the world would have fallen into nothingness.

Part Four now displays the worldview implications of all this.  He is the measure of all things.  But He is also the way of seeing all things correctly.  The last two posts in Part Four try to tie together the outside world as created and upheld and redeemed by Christ with the actual hermeneutics of Christ as found in the Gospels; the one confirming the other.  This sets us up for Part Five where the teleological and eschatological goals of creation and redemption take on a triadic appearance in the coming Kingdom.  This is in line with covenant expectations too.  The triadic peoples of God image the Trinitarian God whose stamp appears on everything.

In Part Six I rehearsed the Cross and Resurrection work of Jesus to remind us that all our value and all our hope is in Christ.

Thus, Christ is ubiquitous, even if He is not in every verse of Scripture.  Big things as well as small things find there anchor in His Person and covenant work.  And it is this fact of the pervasiveness of Christ in a Biblical Theology built mainly upon the covenants of Scripture that lends ‘Biblical Covenantalism’ its coherence and its power.  These two things, as we shall show, make it natural to go from biblical Theology into a Christ-centered Systematic Theology.

Final installment

 

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