whole canon

It is 4:29 PM Friday early evening. I am down in the lower level looking at my books. I have been looking at these books-

"Gospel-Centered Hermeneutics: Foundations And Principles Of Evangelical Biblical Interpretation" by Graeme Goldsworthy

"Introducing Biblical Hermeneutics: A Comprehensive Framework for Hearing God In Scripture" by Craig G. Bartholomew

"Christian Dogmatics: Reformed Theology For The Church Catholic" Edited by Michael Allen & Scott R. Swain

"Kingdom through Covenant: A Biblical-Theological Understanding of the Covenants" by Peter J. Gentry & Stephen J. Wellum

"Progressive Covenantalism: Charting a Course between Dispensational and Covenant Theologies" Editors Stephen J. Wellum & Brent E. Parker

"Biblical Theology: Retrospect & Prospect" Editor Scott J. Hafemann

In the book "Biblical Theology: Retrospect & Prospect" I have been reading an essay titled 'Figural Representation and Canonical Unity" by M. Jay Wells. I will quote from this essay-

On the basis of the foregoing, the NT writers recognized that in Jesus they have witnessed the fulfillment of the OT promises as intended by the OT authors-the restoration of Israel in the seed of the woman, the seed of Abraham, the seed of David.

Indeed, Paul's gospel is the announcement of the fulfillment of the Abrahamic promise, just as the Scriptures preached beforehand with respect to Abraham (Gal. 3:6-14). The dispute with Paul's opponents was not whether Israel is the recipient of the promised Abrahamic inheritance but rather the identity of that Israel to whom the Abrahamic promise had been made. The promise to Abraham was not voided by the Sinaitic order, instituted because of persistent disobedience until the arrival of the promised seed who would undo the Adamic situation in eschatological restoration (Gal.3:15-19). Those who belong to Christ, who have been clothed with him (cf. 3:21), are Abraham's true descendants, restored in the seed of the woman. These true descendants constitute God's eschatological Israel, his restored humanity. That is, in him who was the seed of the woman is redemption from slavery, a new exodus, in order that the redeemed might receive adoption into the new Adamic family. Thus those who believe are no longer in slavery but are children, and if children then heirs of the Abrahamic promise with the seed of Abraham, seed of the woman (Gal. 3:26-4:7), just as the Scriptures preached beforehand.

Paul, like the rest of the NT authors, thus proclaimed the arrival of that which he understands the OT authors to have been figurally representing-a new creation redeemed and predestined for adoption in the last Adam. In Christ is the fulfillment of the inheritance promised to Abraham's seed, the seed of the woman. It was, in fact, concerning deliverance from human predicament delineated in Genesis 1-3 that the prophets prophesied (see 1 Pet.1:10-12). It was revealed to them that they were not serving themselves but the recipients of this promised deliverance-the restored humanity in Messiah. The NT message is the explication of the eschatological gospel already proclaimed in the Scriptures. As Luke emphasized, Paul was "saying nothing beyond what the prophets and Moses said would happen" (Acts 26:22).

The OT is far more than a record of salvation history that must be reconstructed, interpreted and reread by the NT authors and today's biblical theologians. The OT is a revelatory text that conveys an intentional eschatological-prophetic theology clearly seen in its figuration. In the same way, the NT is a revelatory text that announces the arrival and fulfillment of that prophecy without having to furnish it with its own prophetic meaning. . ." pg.122-124
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