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Chapell identifies three common problems with sermon application: closing charges to "be like," "be good," and "be disciplined." While this problem pops up in sermons about Jesus, Old Testament character stories are also ripe for abuse. Clowney cites perhaps the most famous example of sub-Christian moralizing from the Old Testament: "We dare not preach David's encounter with Goliath as an example of bravery to be emulated in our conflicts with the 'giants' that assault us. Such an approach trivializes the Old Testament revelation." Such a sermon trivializes the Old Testament because it does not understand David as a "type" pointing toward the brave Son of God who endured the Cross and conquered the giant of sin and death in his Resurrection.

Though Christ-centered preaching may offer a necessary corrective to moralism, some scholars wonder if momentum has swung too far in the opposite direction. In particular, theologians specializing in the Old Testament fear that Christ-centered preaching ignores the diverse biblical genres and applications. The Bible speaks to us in many different ways, but we lose this variety if every sermon ends with Christ. Besides, even the New Testament leaders, including Christ himself, employ the Old Testament in different ways. Writing in the spring 2009 edition of the Scottish Bulletin of Evangelical Theology, Jason Hood offers such cautions with his article, "Christ-Centered Interpretation Only? Moral Instruction from Scripture's Self-Interpretation as Caveat and Guide" (summarized here by Patrick Schreiner).

Hood's major concern is that the positive push to interpret Christ in all the Scripture has led pastors and scholars to sometimes overlook and even belittle moral instruction. In response, Hood cites several New Testament examples to make the case for moral instruction. Writing in Romans 15:4, the apostle Paul says, "For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope." Similarly, he writes in 1 Corinthians 10:6, "Now these things took place as examples for us, that we might not desire evil as they did." According to Hood, these passages show that Christians don't just see Jesus in the Old Testament. They also see themselves. Paul says the Old Testament offers believers encouragement and warning.

Surveying the New Testament, Hood finds several examples of the exhortation some Christ-centered interpreters denigrate. Chastising the selfish Corinthians, Paul shows them Christ's way of self-sacrifice (1 Cor. 2:2). The "hall of faith" in Hebrews 11:2-12:4 showcases Old Testament believers worthy of imitation. And who can forget Jesus' parable of the good Samaritan (Luke 10:25-37), which he concludes, "Go and do likewise." After amassing this evidence, Hood writes, "Claims that we only teach and preach Christ and that every sermon must be focused squarely on Christ are misguided."

Hood acknowledges that a compelling apology for the Christ-centered interpretation comes from the road to Emmaus: "And beginning with Moses and all the Prophets, [Jesus] interpreted to them in all the Scriptures the things concerning himself" (Luke 24:27). Still, Hood wants interpreters to proceed with caution. Luke notes only that many passages testify to Christ, not that every passage leads to Christ.

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November (Web-Only) 2009, Vol. 53