(Part 1)

JBTM Robert D. Bergen
24
The final instances I mention are recorded in staccato fashion in a short passage in
the Gospel of Matthew. When confronted by a group of scribes and Pharisees, Jesus made
reference to a triad of narratives found outside the pages of the Torah. The first was of Jonah
being “in the belly of a huge fish three days and three nights,” a passage used by Jesus
to teach about his own death and burial (Matt 12:40; Jonah 1:17). The second, also taken
from the Book of Jonah, referred to the single greatest revival recorded in the Old Testament,
that of the Ninevites repenting in response to Jonah’s preaching (Matt 12:41; Jonah
3:4-9). The final allusion was to the queen of Sheba’s visit to Solomon’s court. Consistent
with Jesus’ use of the manna and bronze snake narratives, Jesus used these Old Testament
passages to teach something about his own life, and to underscore the fact that his life and
ministry were superior to those of both the greatest evangelist and the wisest individual in
the annals of Israelite history (Matt 10:42).
We find a final hint of Jesus’s use of narrative references his conversation with Cleopas
and another disciple on the road to Emmaus. During that several-mile journey Jesus used
“Moses and the Prophets” to provide instruction “concerning Himself in all the Scriptures”
(Luke 24:27). As students familiar with the Hebrew Bible know, within Judaism “Moses”
referred to the Torah, and the word “Prophets” is a general term that refers to a section
of the Jewish scriptures that includes both the Former and Latter Prophets. Since other
Gospel passages portrayed Jesus utilizing narratives from both the Torah and the Prophets,
it seems likely that he once again used Old Testament narratives to provide instruction
concerning himself.
The canonical writings of Paul, Peter, the author of Hebrews, James, and Jude all bear
testimony to the fact that the first-century Christian community incorporated Old Testament
narratives into their thinking about Jesus. For the most part, the characters in the
Old Testament narratives were used either as types—people whose actions prefigured the
work of the Messiah—or foils—those whose actions contrasted sharply with those of Jesus.
Examples of such persons and objects in Old Testament narratives involving Adam (Gen
3:6–19; Rom 5:14–19), Abel (Gen 4:10; Heb 12:24), Melchizedek (Gen 14:18–20; Heb 7:1–16),
God’s provision of water during Israel’s wilderness wanderings (Exod 17:6; 1 Cor 10:4),
Moses (Heb 3:5–6), and Joshua (Heb 4:8–11). As Christian proclaimers of these same Scriptures,
can we do less and still retain our integrity?
2. Use the Old Testament narratives to teach doctrinal and practical truths associated with
the Christian life. The New Testament makes clear that the first-century Christian community’s
leading spokesmen used Old Testament narratives to teach doctrinal and practical
truths central to the Christian faith. Peter, for example, used the Torah narratives of Noah
and Lot to teach that “the Lord knows how to rescue the godly from trials and to keep the
unrighteous under punishment until the day of judgment” (2 Pet 2:9). Paul used the account
of Adam (Gen 3:6) to teach that “sin entered the world through one man and death
through sin” (Rom 5:12). Paul also used an incident in the life of Abraham (Gen 15:6) to
demonstrate that “faith is credited for righteousness” (Rom 4:5). James used a different
account from the life of Abraham, as well as details from the account of Israel’s conquest
of Jericho, to teach that “faith without works is dead” (Jas 2:21; see Gen 22:9–12). In each of
these examples the New Testament writers used the narratives to convey or reinforce core
Christian doctrines. Among the doctrines they addressed were those of God, sin, salvation,
and the Christian life.