What is Biblical Theology

Introduction
The field of Biblical Theology is different from that of Systematic Theology with regards to its principle of establishment: that is, the former is historical and not logical. It commences with understanding the Scripture's historical dimension: that the Book of Genesis and the Book of Leviticus are different; or, in general, the Old and New Testaments are different. Biblical Theology attempts at understanding the message in the Bible according to how it slowly unfolds, as more and more of God and his purpose with regards to man is revealed (Murray & Rea, 2002; Vos, 2003). Biblical Theology is characterized by realizing the diversity in Scriptural texts as well as their underlying unity as God's revelation to mankind.
Biblical theology attempts at understanding the viewpoint from which authors of the Scriptures have written their texts and interpreted previous holy texts. Further, it attempts at seeking a matrix of suppositions and inferences which make their (i.e., scriptural authors') statements necessary. It also attempts at arriving at the worldview which results in the claims of the scriptural authors. The lone avenue when it comes to accessing their theories and views is through their actual writings. Hence, biblical theology attempts at comprehending literary elements utilized by scriptural authors for (1) structuring their messages, (2) relating them to passages from older scriptural texts, (3) locating them within the overall story, and consequently (4) urging the audience forward through highlighting the glory of God in His manifestations of justice that underscore His love for, and mercy on the people (Hamilton Jr., 2010). Therefore, biblical theology represents an endeavor to comprehend the Scripture in its own way.
Structural Features
The authors of the Scripture have presented us with meticulously constructed manifestations of the truth of God. According to John Sailhamer, “The most influential, yet subtlest, feature of an author’s rendering of historical narrative is the overall framework with which he or she arranges it” (Sailhamer, 2010, 29). He further states that, “To a large degree, the structure of biblical narratives determines their meaning” (Sailhamer, 2010, 30). Scriptural authors' methods when it comes to marking the defining moments of their texts differ from contemporary writers' printing conventions (like section headings and chapter titles). The scripture's authors typically highlighted their defining moments within the structures of their texts by repetitively using certain phrases or words. With the aid of these repetitive words, subjects, and phrases, the authors of the scripture have indicated their meanings and structure, noticeable by the careful reader. Such indications provide information pertaining to a particular passage's meaning, the way it fits into the overall text's structure, and its link to previous scriptural books.
The vision of Christ described by John in Revelation 1:9–20 very closely resembles that described by Daniel in the Book of Daniel 10. The latter was overawed by wonderful images from heaven that showed him the future's 'history' in the Book of Daniel 11 and 12. Thus, the future is revealed in the Book of Daniel 11 and 12 after the vision depicted in the Book of Daniel 10. The structure is consistent with incidents cited in the Book Revelation, where its author has his first glimpse of Christ (Rev 1:9–18); Christ subsequently commands John to document the things he sees, the things of the present, and the events to occur in the future. The order in which events have been set down in Rev 1 and Daniel 10 match; in addition, there are major correspondences in divine beings' descriptions by both authors (Hamilton Jr., 2010; Hodgson, 2005). Hence, John's experience outlined in Rev 10 is similar to that experienced by Ezekiel. That is, in Rev 10:8–11, the author is instructed to take and consume a scroll brought by an angel, and prophesy; likewise, Ezekiel was also commanded to take and eat a scroll from an outstretched hand, followed by speaking to the Israelites (Ezek 2:8–3:4). Here, the point is: at the 'contentual' and structural levels of John's text, he is indicating to readers that he is a real prophet, gathering together all prophetic threads which came before him and interweaving them. Furthermore, the prophecies of previous prophets will be fulfilled in the incidents described by John.
Intertextual Connections
The structural elements represent one means by which the author of Revelations sets up intertextual links; however, what is commonly brought to mind if one ponders over intertextuality may be determined at the individual phrasal level. Linguistic similitudes between Revelation's bowls and trumpets, and the Egyptian plagues described by Exodus have been listed down in the following table;
Table 1. The Exodus' plagues and Revelation’s trumpets
Trumpet in Revelation
Plague in Exodus
1. Rev 8:7, fire, hail
7th, Exod 9:23–25, fire, hail
2. Rev 8:8–9, sea turning into blood, a third of its living creatures perish
1st, Exod 7:20–21, the Nile turns to blood, death of the fish
3. Rev 8:10–11, the water of springs and rivers turns bitter
1st, Exod 7:19, canals and rivers
4. Rev 8:12, darkening of a third of the moon, sun, and stars
9th, Exod 10:21–29, three dark days
5. Rev 9:1–11, darkness and scorpions that resemble locusts
9th and 8th, Exod 10:21–29, darkness; Exod 10:12–20, locusts
6. Rev 9:12–19, release of angels, mounted troops, sulfur, fire, and smoke destroy a third of mankind
10th, Exod 11:1–10; 12:29–32, angel of death?
Rev 10:1, a cloud-wrapped angel having legs that resemble pillars of fire
The Israelites leave Egypt with the aid of clouds in the daytime and the fire at nighttime
Table 2: The exodus plagues and Revelation’s bowls
Bowl in Revelation
Plague in Exodus
1. Rev 16:2, sores
6th, Exod 9:10, sores/boils
2. Rev 16:3, sea turning into blood, death of all living creatures
1st, Exod 7:17–21, the Nile turns into blood, death of the fish
3. Rev 16:4–7, springs and rivers turn into blood
1st, Exod 7:17–21, springs and rivers turn to blood
4. Rev 16:8–9, people are burned by the sun
5. Rev 16:10–11, darkness
9th, Exod 10:21–29, darkness
6. Rev 16:12–15, drying up of the Euphrates and demons readying themselves for battle
10th, Exod 11:1–10; 12:29–32, angel of death? Exod 14, the parting of the Red Sea
7. Rev 16:17–21, hail, air, earthquake
7th, Exod 9:13–35, hail
The Scripture is infused with such intertextuality. The authors of various scriptural works gathered important patterns from previous works, noting pattern repetitions and applying them to their own books. Some would suggest that the views of John were influenced, to a great degree, by the Exodus's story of the Egyptian plagues, which was successively reinforced and refined by the various references made to another exodus by the Prophets of the Old Testament (Hamilton Jr., 2010). Therefore, when John's vision revealed the judgments accompanying the bowls and trumpets, he, understandably, interpreted the vision as previous prophecies' fulfillment. His description of the bowls' and trumpets' judgments bring to mind the plagues depicted in the Exodus, as prior exodus plagues formed the basis of his expectation for the future.
The above paragraphs portray exactly how authors of the scriptures have related subsequent narratives and incidents to previous ones through re-utilizing main phrases and words that end up forging a robust relationship between the orders of events. Such linkages between phrases and words which emphasize the likenesses in the order of events successively indicate how major personalities have similar parts to play with regard to outworking the history of salvation. Such linkages commonly lay down points of historic correspondence, with the importance of incidents increasing as the account progresses. Typology occurs where increasing importance as well as historical correspondence occur (Sailhamer, 2010). The element of typology entails major patterns observed in individuals, institutions, and occurrences, within the context of outworking the historic drama revolving around deliverance that plays out in the New and Old Testaments. Here again, the authors of different scriptural texts forge linkages through reapplying important phrases and words, repeating important orders of incidents, and through the progressive importance of incidents in the progression of revelation.
According to Hans Frei, the biblical theology field only developed after the discarding of the worldview wherein typology was considered rational (Frei, 1974). Instead of understanding the world using biblical categories, traditionalists made use of the classifications utilized in undermining the Bible, for defending it. This approach, of utilizing worldly categorizations for defending the Scripture, has sidetracked several orthodox scriptural interpreters from the activity of understanding scriptural categorizations and utilizing them for understanding the world.
Placement in the Big Story
A look at the bigger picture (or tale) within the Scripture, and comprehending its works and progress, will facilitate an understanding of otherwise potentially vague biblical sections. After one grasps God's grand plan of covering the arid areas with His magnificence, His people's failure leading to banishment, and His assurance that He will restore them following the banishment, and achieve His purpose (i.e., to fill the world with knowledge relating to His magnificence) (Hafemann & House, 2007), one can comprehend works such as Deuteronomy 4:25–31. In these verses, Moses starts by cautioning the Israelites about what they should refrain from doing at the time of entering the holy land (Deut 4:25–26); the verses culminate with him informing them of the consequences of disobeying the command (4:27–31). The people of Israel enter the land, breaking the covenant, suffer exile, and are subsequently allowed to return from exile by God after they sincerely seek Him. One will witness this long account's evocation from how Jeremiah, for example, clearly points at Deuteronomy 4:29 in the Book of Jeremiah 29:12–14. Further, Nehemiah also quotes Deuteronomy 4:29–31, following exile (Neh 1:9).
Understanding the Israelites' big story further facilitates an understanding of the message that the twelve prophets are attempting to convey, and their message is exactly the same! They are accusing the sinning Israelites for breaking their promise, proclaiming about the impending exile, and guiding towards the wonderful eschatological future being prepared by God through judgment. Haggai, Zechariah and Malachi (prophesizing after the Israelite exile) apply the message to exile survivors. Hence, this eschatological future will resemble resurrection after death (Ezek 37). The lion, Yahweh, will tear up the Israelites (Hos 5:14); however, three days later, they will be raised up again (6:2). Akin to Jeremiah, Hosea cites God’s assurance that exile would cause the people of Israel to look for and finally find Him (Hos 5:15–6:3; cf. Deut 4:29). Being banished from the presence of God, they will become a dead nation, out of the living realm and banished to the dead realm. They will resemble a valley filled with dry bones. However, God will revive them, resurrect them, and give them back the holy land, the living realm (Ezek 37:1–14, esp. 37:14). Such a revitalizing instance of resurrection will, once again, resemble a fresh exodus (cf., for instance, “as at the time when she came out of the land of Egypt” in Hos 2:15).
The aforementioned words and categorizations are utilized by authors of the New Testament for describing what God did with Christ, and they grasped this approach to Bible interpretation from Christ Himself (Ellis, 1993), who successively interpreted the Old Testament in the very way subsequent authors of the Old Testament derived meaning from older passages in the Old Testament. Christ's demise is the low point of banishment, the instance that signifies the destruction of the temple (John 2:19–21), the point where the covenant's curse was given out fully (Gal 3:13). Concurrently, Christ's demise represents the start of a fresh exodus (Luke 9:31). He passes away as a better and new Passover lamb (John 1:29, 36; 19:36; 1 Cor 5:7).
Christ's death marks the fresh exodus, and His resurrection forms the inauguration of returning from banishment. The new exodus's ultimate fulfillment and coming back from banishment await the ultimate judgments and millennial kingdom, paving the way for a fresh heaven and earth. Currently, New Testament authors apply the Israelites' history as a model for interpreting the current church experience (cf. 1 Cor 10:1–13).
Hence, Peter can refer to church members as the “elect exiles” or “sojourners” journeying to the holy land of Israel (1 Pet 1:1; 2:11). This fresh exodus occurred with the spotless lamb's demise, i.e., Jesus's demise (1:19). Thus, just as the Israelites were summoned to religiousness at Sinai following the earliest exodus, the church was summoned to it following the next (1:15–16). At the Mount Sinai, the Israelites were instructed to building a tabernacle (Exod 25–40); similarly, the churches are being constructed to become God's dwelling place (1 Pet 2:4–5). At the Mount Sinai, the Israelites were referred to as a priestly kingdom and holy nation (Exod 19:6); with the occurrence of the next exodus, the church has adopted that role (1 Pet 2:9). Abiding in the Promised Land (2:11; 5:10), Jesus's example must be followed by the church, and endure suffering when they do good, bearing mistreatment by the evil as Jesus did (2:19–21).
This represents the big biblical story that has been taught to the believers. The church's redemption occurred with the “new exodus”, with Christ serving as a Passover lamb and dying on a cross. The church becomes the new temple, wherein the Holy Spirit dwells (Hamilton Jr., 2006). Since such churches follow in Christ's footsteps, the glory of God is apparent in their declaration that God has delivered them via judgment, their empathy towards each other, and their devotion to God in every hardship and oppression (Vos, 2003). The great command (Matt 28:16–20) represents a demand to cover arid areas with God's glory, making every nation a disciple.
Encouragement
One can easily understand how the authors of scriptural works attempt at urging audiences with the aid of inter-textual linkages and structural elements utilized for narrating and explaining the big story of God, revealing to audiences their own fitting into the grand metanarrative stretching between Eden and the new Israel. Audiences are motivated by the knowledge pertaining to the origins of the world, what went badly, how the Just God deals with the wrongs whilst simultaneously lavishing His mercy on man, and how His glory and goodness will be manifested (Hamilton Jr., 2010). The authors further reveal to us our own place within the story, providing assurance that the issue will be solved. However, one must patiently and faithfully endure, not loving one'e own life even up to the time of death (Rev 12:11).
Conclusion
The field of Biblical Theology views the Scripture as a living drama of how God unfolded revelation across history. Contrary to systematic or doctrinal theology, this theological domain follows the slow unfolding of the revelation of His actions and words across history. The above linear element of revelation combines individual revelatory incidents and statements prospectively as well as in retrospect. The organic continuance of historical revelation may be described in the form of a flower that grows from a bud and finally blooms. This bloom is merged, in retrospect, with the bud; the latter is merged prospectively with the former. One role of biblical interpreters is: drawing out such organic retrospective and prospective bonds. Christ and his works form the core of such organic unity. Even with the Risen Lord relating all Scripture prospectively and retrospectively to himself (Luke 24:27), reformed biblical theology has a predominantly Christocentric nature.
God acted, was incarnated, and spoke in history. Such a vertical interaction with history is described as an eschatological penetration of the history of deliverance. Indeed, the Bible has been viewed from the point of view of eschatological importance. This realm overarches the overall history of deliverance. Individual historical revelations invited creatures to possess the divine or eschatological realm. This could be achieved only with the work of Our Savior, Jesus Christ. Thus, He was revealed, eschatologically, all through the course of the history of deliverance, as the woman's promised seed, as Jesse's seed, as Abraham's seed, and so forth. Even with humanity meeting God in Christ, the linear and eschatological intersected at all points of the special revelation of God.
References
Ellis, E. E. (1993). Jesus’ use of the Old Testament and the genesis of New Testament theology. Bulletin for Biblical Research, 3, 59-75.
Frei, H. W. (1974). The eclipse of biblical narrative: A study in eighteenth and nineteenth century hermeneutics. Yale University Press.
Hafemann, S., & House, P. (Eds.). (2007). Central themes in biblical theology: Mapping unity in diversity. Baker Academic.
Hamilton Jr, J. M. (2006). God's Indwelling Presence: The Holy Spirit in the Old & New Testaments (Vol. 1). B&H Publishing Group.
Hamilton Jr, J. M. (2010). Biblical Theology and Preaching. Text-Driven Preaching: God’s Word at the Heart of Every Sermon, 193-218.
Hodgson, P. C. (2005). Hegel and Christian theology: A reading of the lectures on the philosophy of religion. Oxford University Press on Demand.
Murray, M. J., & Rea, M. (2002). Philosophy and Christian theology. The Stanford Encyclopedia of Philosophy.
Sailhamer, J. H. (2010). The meaning of the Pentateuch: Revelation, composition and interpretation. InterVarsity Press.
Vos, G. (2003). Biblical theology: old and new testaments. Wipf and Stock Publishers.