
This is a guest post by Byron Yawn
I recently encountered a blog post discussing the hazards of a “redemptive historical hermeneutic” (RH). The author, a dispensationalist (and friend of mine), was contrasting RH with that of a grammatical historical method (GHI) of interpretation. The post was dealing with Jesus’ dialogue as he walked with the disciples on the road to Emmaus.
And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (Luke 24:27)
This particular passage is somewhat of an exegetical battleground in the discussion regarding the redemptive view of biblical interpretation and biblical theology.
As I am currently preaching through the historic books of the Old Testament, hold to a Christo-centric view of the Bible, practice grammatical historical interpretation, am a committed five point Calvinist and a premillennialist to boot (in the tradition of S. Lewis Johnson), I was intrigued. With the current push away from pietism/fundamentalism and the resurgence of law/gospel distinction underway in the church – the relationship of the Old Testament to the New Testament is back up as a hot topic.







Nehemiah would have none of this. In chapter 5 he gets after his people like a spiritual Orkin man. He diagnosises the infestation of selfishness and calls them to repentance. Thankfully, the people respond. In repentance they restore what was taken.
We all have blind spots. We have our issues. Whether we are talking about personal, social, or theological blind spots, we have them. And to say you don’t, is to, well, make my point.