Theology is the study of God. Biblical theology seems to be the study and teaching of patterns. Introductions to Biblical theology provide a historical review of different approaches; each approach organizing its presentation of theology around a dominant theme and several supporting themes. Patterns emerge as the main story about God and His special thought for man unfolds through many stories teaching certain themes. The great patterns impressed upon God’s people in God’s deeds, words and chosen representatives are manifestations of His promise. These patterns are weaved from the fabric of God’s revelation of His presence, His law, His tabernacle, His priests, His nature or ways, His kingdom, His prophets, and His hope for fulfillment of His promise and a new creation in the Messiah.
The New Testament reveals and fulfills God’s deeds, words and precursors or types through the Messiah. Through Jesus God fulfills His promise and gives the reality that all the patterns of old foreshadowed and anticipated. Are we now done with themes and patterns? First, I answer “Yes”, for the new covenant fulfills the types, shadows and precursors of the old covenant. In Christ we possess and embrace the reality that the scripture foretold and revealed. I must also answer “No” because the pattern concept does emerge in a few different ways in the New Testament.
Now here is the gist of the pattern concept in the New Testament based on the family of Greek words (from tupos) that are often translated as example, form, model, pattern, and type. First, when translated as example, it may mean a life worthy of imitation or a person whose own experience is an encouragement to others (See Philippians 3:17, 1 Thessalonians 1:7, 2 Thessalonians 3:9, 1 Timothy 1:16, 1 Timothy 4:12, Titus 2:7 as “model”, 1 Peter 5:3). Second, when expressing the idea of a model it means distinctive teaching which makes an impression on a person and like a mold shapes a person’s character and conduct in accordance with the impression (See Romans 6:17 and 2 Timothy 1:13). Third, translated as type or historical example it may refer to a former, symbolic representation of a fulfilled spiritual truth or reality. For example, the tabernacle is a type of the spiritual house of God built by Christ (See Acts 7 and Hebrews 8-10; but Acts 7:44 and Hebrews 8:5 uses the word pattern with the same meaning as Exodus 25:40 referring to a model that is followed for the design of the tent, furnishings and institutions. See also Romans 5:14, 1 Corinthians 10:6, 11, and 1 Peter 3:21).
No usage of the words meaning pattern in the New Testament are intended to justify a Christian system of religious authority according to the doctrinal interpretations, preferences and arrangements of human wisdom. That’s why I warn against treating the teachings on the New Testament church as the new organizing theme for a pattern of authority. This is not what God intended to foreshadow in the pattern of the tabernacle. The letter to the Hebrews teaches that the tabernacle foreshadows the new and living way of access to God through Jesus Christ. The essence of the new and living way, which is the way of the Spirit, is contorted by sectarian systems of doctrinal authority. The allure of assembling a distinctive authoritative pattern is that it appeals to human wisdom and pride. It appeals to wisdom, because it makes sense to those who defend it. It appeals to pride, because if it makes sense to you then no one else has an excuse.
The true pattern of the New Testament is not a shadow cast by a religious system, but rather Christ’s own obedience as the Son of God. His obedience culminating in His death on the cross created a living example of the way of the Spirit of life. Christ is the image of God and the teaching of the New Testament is presented in a form or pattern that best impresses his image upon us who believe. When Paul appealed to his own example of life in Philippians 3, it is because he first embraced the pattern of the death of Christ for his life and ministry (See also 2 Corinthians 2-5). The Spirit of Christ works for our transformation according to the truth in Jesus; but we frustrate his work when we embrace sectarian systems of doctrine that offer the New Testament in the old packaging of the written code of law, rituals and other rudimentary principles. (See how Galatians and Colossians dealt with this problem).
How then shall we interpret the New Testament so that the Holy Spirit is liberated to do his work of writing the letter of Christ upon our hearts (2 Corinthians 2-5)? Consider the Apostle Paul’s explanation of God’s objective for imparting his own wisdom to us in words (See 1 Corinthians 1-3). God revealed his thoughts so that we might understand. Nevertheless he imparted his thoughts not in words of human wisdom, but in words taught by the Spirit. One reason God rejected the method of human wisdom was to reject the pride and boasting that would follow.
In the church of Corinth, spiritually immature Christians embraced the credentials or the eloquent wisdom of some teachers over the unimpressive teaching of others. Yet Paul warned that our faith does not rest in the wisdom of men but in the power of God demonstrated in the cross and in the Spirit. The spiritually mature rely on the Spirit to help them understand the thoughts of God and the revelation of the mind of Christ in the cross of Christ. You are on notice; for this is a vital interpretive principle: The Spirit will not give this help of understanding the thoughts of God to the proud. The proud are those who embrace systems of doctrine arranged according to human wisdom; and then draw followers to themselves or their sect rather than to Christ.
Buttram, Bryan. Hermeneutics: In Search of Pattern or Reality? (Part IV). Bryanbuttram.wordpress.com: 2008/03/03.
Thought to Thought 