Item description for Preaching Christ from the Old Testament: A Contemporary Hermeneutical Method by Sidney Greidanus...
Overview Christ-centered preaching from the Old Testament has been largely overlooked by contemporary scholars, but Greidanus's landmark study remedies this situation. Emphasizing the necessity of preaching Christ from the Old Testament, Greidanus traces the history of christological preaching; interacts with contemporary hermeneutical discussions; and offers concrete steps to help you move from Old Testament text to Christian sermon.
Publishers Description Arguing for the need both to preach Christ in every sermon and to preach regularly from the Old Testament, Sidney Greidanus develops a christocentric method that will help preachers do both simultaneously. Greidanus challenges Old Testament scholars to broaden their focus and to understand the Old Testament not only in its own historical context but also in the context of the New Testament. Suggesting specific steps and providing concrete examples, this volume provides a practical guide for preaching Christ from the Old Testament.
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Studio: Wm. B. Eerdmans Publishing Company
Est. Packaging Dimensions: Length: 9.26" Width: 6.28" Height: 0.8" Weight: 1.25 lbs.
Release Date Jul 13, 1999
Publisher Wm. B. Eerdmans Publishing Company
ISBN 0802844499 ISBN13 9780802844491
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More About Sidney Greidanus
Sidney Greidanus is professor emeritus of preaching at Calvin Theological Seminary and author of several books, including Preaching Christ from the Old Testament and Preaching Christ from Daniel. "
Sidney Greidanus was born in 1935.
Sidney Greidanus has published or released items in the following series...
Reviews - What do customers think about Preaching Christ from the Old Testament: A Contemporary Hermeneutical Method?
Daniel 3, is this covered? Nov 12, 2007
Dan talking about Jesus and the holocaust? I have it broke down like this to help "see" , or does it not mean this.
Dan 3:1-29 Nebuchadnezzar the King made an image of gold, whose height was sixty cubits and its width six cubits. He set it up in the plain of Dura, in the province of Babylon. And King Nebuchadnezzar sent word to gather together the satraps, the administrators, the governors, the counselors, the treasurers, the judges, the magistrates, and all the officials of the provinces, to come to the dedication of the image which King Nebuchadnezzar had set up. So the satraps, the administrators, the governors, the counselors, the treasurers, the judges, the magistrates, and all the officials of the provinces gathered together for the dedication of the image that King Nebuchadnezzar had set up; and they stood before the image that Nebuchadnezzar had set up. Then a herald cried aloud: "To you it is commanded, O peoples, nations, and languages, that at the time you hear the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, you shall fall down and worship the gold image that King Nebuchadnezzar has set up; and whoever does not fall down and worship shall be cast immediately into the midst of a burning fiery furnace." So at that time, when all the people heard the sound of the horn, flute, harp, and lyre, in symphony with all kinds of music, all the people, nations, and languages fell down and worshiped the gold image which King Nebuchadnezzar had set up. Therefore at that time certain Chaldeans came forward and accused the Jews. They spoke and said to King Nebuchadnezzar, "O king, live forever! You, O king, have made a decree that everyone who hears the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, shall fall down and worship the gold image; and whoever does not fall down and worship shall be cast into the midst of a burning fiery furnace. There are certain Jews whom you have set over the affairs of the province of Babylon: Shadrach, Meshach, and Abed-Nego; these men, O king, have not paid due regard to you. They do not serve your gods or worship the gold image which you have set up." Then Nebuchadnezzar, in rage and fury, gave the command to bring Shadrach, Meshach, and Abed-Nego. So they brought these men before the king. Nebuchadnezzar spoke, saying to them, "Is it true, Shadrach, Meshach, and Abed-Nego, that you do not serve my gods or worship the gold image which I have set up? Now if you are ready at the time you hear the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, and you fall down and worship the image which I have made,good! But if you do not worship, you shall be cast immediately into the midst of a burning fiery furnace. And who is the god who will deliver you from my hands?" Shadrach, Meshach, and Abed-Nego answered and said to the king, "O Nebuchadnezzar, we have no need to answer you in this matter. If that is the case, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king. But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up." Then Nebuchadnezzar was full of fury, and the expression on his face changed toward Shadrach, Meshach, and Abed-Nego. He spoke and commanded that they heat the furnace seven times more than it was usually heated. And he commanded certain mighty men of valor who were in his army to bind Shadrach, Meshach, and Abed-Nego, and cast them into the burning fiery furnace. Then these men were bound in their coats, their trousers, their turbans, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore, because the king's command was urgent, and the furnace exceedingly hot, the flame of the fire killed those men who took up Shadrach, Meshach, and Abed-Nego. And these three men, Shadrach, Meshach, and Abed-Nego, fell down bound into the midst of the burning fiery furnace. Then King Nebuchadnezzar was astonished; and he rose in haste and spoke, saying to his counselors, "Did we not cast three men bound into the midst of the fire?" They answered and said to the king, "True, O king." "Look!" he answered, "I see four men loose, walking in the midst of the fire; and they are not hurt, and the form of the fourth is like the Son of God." Then Nebuchadnezzar went near the mouth of the burning fiery furnace and spoke, saying, "Shadrach, Meshach, and Abed-Nego, servants of the Most High God, come out, and come here." Then Shadrach, Meshach, and Abed-Nego came from the midst of the fire. And the satraps, administrators, governors, and the king's counselors gathered together, and they saw these men on whose bodies the fire had no power; the hair of their head was not singed nor were their garments affected, and the smell of fire was not on them. Nebuchadnezzar spoke, saying, "Blessed be the God of Shadrach, Meshach, and Abed-Nego, who sent His Angel and delivered His servants who trusted in Him, and they have frustrated the king's word, and yielded their bodies, that they should not serve nor worship any god except their own God! Therefore I make a decree that any people, nation, or language which speaks anything amiss against the God of Shadrach, Meshach, and Abed-Nego shall be cut in pieces, and their houses shall be made an ash heap; because there is no other God who can deliver like this." Then the king promoted Shadrach, Meshach, and Abed-Nego in the province of Babylon.
An Important Book for Future Ministers and Teachers Apr 10, 2007
One of the greatest challenges that we the ministers and theological teachers of today have is showing to students and parishioners now and toward the future the importance of the Old Testament. For far too long the Old Testament has been considered a huge mess for the casual Christian Bible student. Even I myself had a hard time, before taking the Old Testament seminary courses, reading and understanding the Old Testament and how it as a totality pertains to Jesus Christ the Messiah and the witnessing across the nations. But no more. Still, I must admit, not a lot of people seem to realize how vital it is for Christians to understand and explore the Old Testament just as we must understand and explore the New Testament. Thus the reason for this book by Sidney Greidanus. This book has had several large reviews already explaining point by point the meaning of the book. Let me, though, add my two cents worth. Jesus Christ is the foci of God's revelation to mankind--from His First Advent and His coming Second Advent. We must, we who are called to be in the ministry of the Bride of Christ, whether we are Messianic Jews or Gentile Christians, be able to see the relevance of the whole Bible...not just the Gospels and Paul's letters, to name a few points, and not just the Psalms or the Torah...but the entire Bible from Genesis through the Book of Revelation. We must see that God has relevant messages of Christ Jesus found in the Old Testament, for are we not blind to see that Jesus Christ used the Old Testament Himself (along with His apostles) to show His own eternal truth? Did Jesus not walk, after the Resurrection, with two of the apostles and show how the Old Testament pointed toward His life, death, and resurrection? We must be able to see and teach across the Old Testament the eternal truths of God through Jesus Christ. This book will help you in that. I promise you.
Helpful Old Testament Interpretation Work Jan 14, 2007
Dr. Sidney Greidanus serves as professor of preaching at Calvin Theological Seminary, Grand Rapids, Michigan. He is a prolific author, most notably the author of The Modern Preacher and the Ancient Text. Greidanus' aim in this volume is:
... to provide seminary students and preachers with a responsible, contemporary method for preaching Christ from the Old Testament. A secondary, but no less important, aim is to challege Old Testament scholars to broaden their focus and to understand the Old Testament not only in its own historical context but also in the context of the New Testament (xii).
He argues that this book is "not merely for the general category of God-centered preaching but for the more specific category of explicitly Christ-centered preaching" (37).
Chapter One, entitled "Preaching Christ and Preaching the Old Testament." Greidanus outlines the necessity of preaching Christ and well as the rationale for Christian churches to preach from the Old Testament. Griedanus outlines how the Old Testament brings forth redemptive history leading to Christ as well as shedding light on the New Testament itself. "Every Christian church today needs to hear the Old Testament for its function of teaching, reproof, correction, and training in righteousness, as well as for the hope it brings and the instruction it offers for `salvation through faith in Christ Jesus' (2 Tim 3:15)"(26).
Chapter Two, entitled "The Necessity of Preaching Christ from the Old Testament," Griedanus laments the profusion of human centered preaching from our pulpits, especially in relation to the Old Testament. He warns that preachers must not "create a breach between the Old Testament and the New and then scurry about to find some kind of continuity in order to bring a Christian message" (45).
Chapters Three and Four, entitled "The History of Preaching Christ from the Old Testament (I and II, respectively)," Greidanus aims to "take some distance from the contemporary scene and search for stability for our method of interpretation in a long-range, historical perspective" (69). He presents the various methods of interpretation (including their background, strengths, and weaknesses) throughout church history such as allegorization, typologization, Augustine's Fourfold Method, Christological Interpretation of Martin Luther, the Theocentric Interpretation of John Calvin, and contemporary Christological interpretations.
In Chapter Five, entitled "New Testament Principles for Preaching Christ from the Old Testament," Greidanus expresses a concern that many of our churches tend to separate Christ from the rest of God's work in redemptive history. The New Testament writers examined the Old Testament, starting "with the reality of Christ" (183). Greidanus outlines the six ways of preaching Christ from the Old Testament and uses these methods as a balanced corrective for preachers who may handle the text in a wrong manner.
In Chapter Six, Greidanus reveals the title of his method of interpretation, calling it the "redemptive-historical christocentric method" (227).
The christocentric method complements the theocentric method of interpreting the Old Testament by seeking to do justice to the fact that God's story of bringing his kingdom on earth is centered in Christ: Christ the center of redemptive history, Christ the center of the Scriptures. In preaching any part of Scripture, one must understand its message in the light of that center, Jesus Christ (227).
Chapter 7 outlines ten steps in going from the Old Testament Text to the Christocentric sermon, then applies these various steps to Genesis 22. In Chapter 8, entitled "Practicing the Christocentric Method," Greidanus seeks "to clarify further the use of this christocentric method and to make questioning the text about its witness to Jesus Christ an ingrained habit" (319). He takes three Old Testament passages that are apt to faulty interpretation and examine them from the ways of redemptive-historical progression, promise-fulfillment, typology, analogy, longitudinal themes, New Testament references, and contrast.
This volume concludes with two appendices. Appendix 1 ("Steps from Text to Sermon") presents a distilled outline of Chapter 7. Appendix 2 provides "An Expository Sermon Model" (349-350) and helps the expositor with the components of the introduction, sermon body, and conclusion.
Greidanus promotes the idea of our preachers engaging in "explicitly Christ-centered preaching" (37) from the Old Testament. He also desires to help scholars to bring in the context of the New Testament into their Old Testament studies for a more comprehensive understanding for both preacher and scholar alike. Greidanus succeeds admirably in making his case.
The greatest strength this volume possesses is the conviction of ascertaining the true meaning and theme of the text, especially when dealing with certain texts of the Old Testament. He notes that "preaching Christ is as broad as preaching the gospel of the kingdom of God [and] more specifically, to preach Christ is to proclaim some facet of the person, work, or teaching of Jesus of Nazareth so that people may believe him, trust him, love him, and obey him" (8). Griedanus rightly believes that the Old and New Testaments possess a solid unity due to the Old Testament's witness of Christ and the New Testament's revealing of Christ. Greidanus Greidanus expertly shows how the Scriptures bring together Christ and the rest of God's redemptive work. He says, "Christ is not to be separated from God" but must be seen as one "sent by God" who "accomplished the work of God, and sought the glory of God" (179). He correctly analyzes how preachers often plead with their listeners to receive Jesus as their Lord and Savior, lamenting the "pitfall of Christomonism..., that is, the preaching of Christ in isolation from God" (178). Greidanus rightly informs the preacher and the interpreter that Christ must be seen in relation to the totality of God's redemptive work in history.
Another helpful portion of this work is how Greidanus provides the church's history of preaching Christ from the Old Testament from the time of the church fathers to now. This inclusion helps rebut the conclusions of many advocates of the higher critical and source critical methods who question or outright reject the canonicity of the Old Testament. By including this portion, the reader learns much about what to do and not to do in interpreting various passages. Greidanus analyzes allegorical, typological, and fourfold interpretations and concisely displays their strengths and their weaknesses. Greidanus shows that while the writers were influenced by Jewish interpretation methods, the reader must never see the New Testament simply as a hermeneutics book. "Their concern clearly was to preach Christ from the Old Testament, and they did so in ways that were current at that time. Many of these ways still work today, but others do not" (189-190). The balance Greidanus provides is so helpful to the reader.
Another strength to this work lies in Greidanus' understanding of the various issues facing the average pastor. "Especially for busy pastors, the temptation is great simply to retell the story of one of these [Old Testament] characters and relate it to the lives their parishioners" (34). With this statement, he hopes to jar preachers out of their lethargic study practices and demonstrate how one may find Christ. Griedanus notes how preachers are often tempted to force Christ into an Old Testament passage.
The weakness were few in number. In Chapter Seven, Greidanus outlines steps in taking the sermon from the Old Testament text to the Christocentric method. What promised to be an intriguing chapter began with some concern from the perspective of the expository preacher. His first step states, "Select a textual unit with an eye to congregational needs (279)." Later in the chapter, he notes that "before selecting a text, we should decide which particular need should be addressed in this sermon. The congregation need provides the target. . . . By contrast, selecting the text first then belatedly trying to apply it to an acute congregational need can lead to unnatural and forced applications" (281). Greidanus' weaknesses in this argument are multifold.
First, one must select a text based upon first prayer and God's leadership and then preachers must select a text with an eye to the glory of God rather than primarily congregational needs. While he makes an excellent point "for more specific needs one has to exegete the congregation and the culture in which it lives" as part of one's pastoral ministry, taking one's focus off the Word of God as the foundation of sermon preparation and looking to the subjective needs of the congregation starts off on too slippery a slope.
In addition, are human beings who are tainted and tarnished by the Fall truly the best gauge of determining with accuracy what exactly are their needs? For example, while one may understand their need to be financial in nature and would expect to hear a sermon dealing with how God will bless them financially --- the listener may need to hear a sermon about greed. The listener may not feel this particular need, yet the preacher still must proclaim this truth and expose it so the Spirit may truly bring about the listener's true need --- repentance.
I would highly recommend this book to each pastor and seminary student serious about expository preaching. With the deficiency of Old Testament preaching from our evangelical pulpits today, this book will provide a welcomed remedy if the preachers heed its principles. Greidanus provides an excellent balanced work that not only looks back at history for lessons learned but also forward to the promising possibility that may arise from preaching Christ from the Old Testament.
Outstanding Study Book Nov 5, 2006
Preaching Christ from the Old Testament is an excellent study of referring to the Old Testament in one's sermon of Christ.
Smart! Feb 24, 2006
If you need a book that has looked at every angle of why and how to preach from the Old testament, this is it. Every question you may have will be covred, I promise. It can be long at times, and sometimes you might disagree. I did. I think he'd be okay with that as long as you left feeling as if it is important to preach Jesus from the Old Testament.