Sometimes it was revealed to the OT authors, at least in outline, who they were writing about and who they were writing for (1 Peter 1:10-12). But other times (e.g. Nehemiah's journal) they almost certainly weren't aware that everything they were writing was intended to point to Jesus (John 5:39-40), that it was all for teaching an audience in the distant future (Rom. 15:4), all for making us wise for salvation in Christ Jesus (2 Tim. 3:15). They had their own intention in writing but, when we look at the whole of Scripture, surveying the beautiful tapestry of the canon and observing the explicit statements about God's Word, we find that there is also a divine intention and a divine referent - Christ.
A friend has drawn my attention to a helpful quote from Kevin Vanhoozer:
The prophets did not fully understand what they were talking about, but God did. It is not the sense, then, that is “fuller” but the “referent” (referens plenior) and the intended audience (1 Cor 10v11).
The sense of Scripture is stable and it is 'in the text' (not in my head). An object or incident (e.g. the tabernacle or the crossing of the Red Sea) is what the author says it is. But it can have a further, fuller significance and reference for us (organically connected to the literal sense) when seen in the light of the progressive unfolding of revelation. The themes develop in a thrillingly complex grand narrative. The threads weave together into the resplendent priestly robe of Christ. Its musical notes echo and harmonise into a triumphant symphony about Him.
Reference and more resources on this issue:
- Vanhoozer, “Toward a Theological OT Theology? A Systematic Theologians Take on Reading the OT Theologically” pp. 293-317 in Interpreting the OT Theologically: Essays in honour of Willem A. Vengemeren (ed) Abernathy (Grand Rapids, Zondervan, 2018) p. 305
- Oak Hill Summer School on Theological Interpretation of Scripture
- Vern Poythress on the importance of divine intent
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