Christ-Centered Interpretation Only?

I just finished reading an article by Jason Hood called Christ-Centered Interpretation Only?  Moral Instruction from Scripture’s Self-Interpretation as Caveat and Guide out of the Scottish Bulletin of Evangelical Theology (SBET).  I think he has some good points which I will summarize below.

Hood’s point is to show that in the Christ-Centered interpretation “moral instruction is an overlooked and sometimes denigrated component of biblical interpretation by those engaged in the otherwise healthy drive to interpret Christ in all the Scriptures.”

Rightly, Hood’s essay “is not intended as a full-fledged assault on the Christ-centered school, a movement with which I identify with and whose observations I employ in my own ministry.  I simply wish to encourage interpreters and preachers to follow the Scripture’s lead in implementing a diverse approach to biblical interpretation that honours the moral component of Scripture’s self-interpretation.  Whatever one labels one’s interpretive method this moral component cannot be overlooked, mitigated, or disparaged if we are to use ‘every Scripture’ as the NT teaches us (2 Tim 3:16-17).”

Hood briefly gives the roots of Christocentric interpretation tracing it back to Protestant Reformation.  Recently it has been encouraged by people like Tim Keller, Edmund Clowney, Bryan Chapell, Michael Horton, Sidney Greidanus, and Graham Goldsworthy.

He then gives examples of moral instruction in Scripture’s self-interpretation.  Here Hood points out that the NT sees the OT stories as both pointing to Christ and given as moral encouragement, warning, in sum as examples.  The book of James references four OT characters and the prophets all of whom are used as examples for the guidance of NT believers (Jas. 2:14-26; 5:10-28).  The author of Hebrews appears to challenge Chapell’s disavowal of ‘be like’ interpretation; he repeatedly mentions believers as models of active faith in the face of difficulty.

Parables also routinely call hearers to imitate the character in the story.  The ‘be like’ emphasis seems entirely appropriate in the parable of the wise builder (Matt. 7:24-27), the wise virgins and investors (Matt 25:1-30) and the Good Samaritan (Luke 10:25-27).  Jesus even concludes some of the parables with the words, “Go and do likewise.”

Hood also says “several NT passages illustrate the simultaneous use of a Psalm in both Christological and moral modes.  Romans 15:1-7 applies Psalm 40 to Christ, but does so in order to hold out Jesus’ sacrificial suffering as an example for believers to imitate in neighbour-service.”

In the Old Testament “fear of the Lord, reward for one’s labours, and the threat of divine judgment all function as motivators to enjoin believers to faithfulness.” Hood gives many more examples of moral instruction from the Bible.  He also uses John Calvin, who “routinely employs biblical characters as examples for moral instruction.” In Calvin’s thought, Job is an excellent example, and should be preached as such.

Careful examination shows that the NT regularly interpreted in Christocentric terms, but that it does not do so in merely Christocentric terms.  Some characters and even were “written for our instruction” (1 Cor 10:11) “as examples for us that we might not desire evil as they did” (1o:6).

Here is Hood’s summary:

If Scripture is to be the guide for Christian interpretation, its explicit statements of intent and patterns of interpretation modeled therein reveal that Christian preaching not only may but must feature moral exhortation.  Therefore, Christ-centered interpretation that overlooks, explicitly excludes, or denigrates the use of moral examples and moral instruction in preaching requires considerable modification.

Any push back?  What do you think?