Redemptive-Historical Method

By Tim Keller
OBJECTIONS TO THE APPROACH
In light of the RHM approach, there are two opposite exegetical errors to avoid. Let's recall the words of Sidney Greidanus: "We can define 'preaching Christ' as preaching sermons which authentically integrate the message of the text with the climax of God's revelation in the person, work, and teaching of Jesus Christ .. '

Moralizing. If on the one hand, we fail to relate the text to the saving work of Christ we fail both hermeneutically and pastorally.
1) Hermeneutically. We fail to truly reveal the meaning of the text. If every part of the Bible testifies to Christ, then until we discern how a text tells us about him we do not know what it really means.
2) Pastorally, we fail to truly guide the listeners into any real holiness. If they hear us, in isolation, simply telling them how to raise their children, face trials, pray fervently, or create a healthy church--we give them the (totally false) impression that they can be right with God and others through their own efforts.

Allegorizing. If, on the other hand we fail to "authentically integrate" the message of the text with the saving work of Christ, but rather only point out superficial likenesses between the text and Jesus ("As Rahab took shelter under the red cord, so we should take shelter under the blood of Christ")--we also fail hermeneutically and pastorally.
1) Hermeneutically, allegorizing is a 'quick fix' substituting for hard thinking about the meaning of the text. Allegorizing either can lead to doing too little work on the micro-context (you don't spend enough time penetrating to the author's original intent for his readers) or can lead to doing too little work on the macro-context (you will simply refer to superficial features rather than preaching the great 'longitudinal' Biblical-theological
themes like temple, covenant, kingdom, substitution).
2) Pastorally, allegorizing has the same weaknesses. Too little emphasis on the micro-context leads to a lack of practical application. For example, if we jump to Christ' too soon we miss the exemplary value of the text. On the other hand, if we put too little emphasis on the macro-context and make the connection to Christ superficial, we end up with a moralistic sermon anyway. Allegorizing only arouses sentimental feelings. It does not confront self-righteous pride and self-righteous fear.

The concern about allegorizing.
While the proponents of RHM are very concerned about moralizing, it opponents think that the main danger (and main objection) to the RHM is the danger of allegorizing. An example that Sidney Greidanus uses is from Augustine.

'The door [in the side of the ark] surely represents the wound made when the side of the crucified was pierced with the spear ... This is the way of entrance for those who come to him.." Citv of God 13.21

"Allegorizing" has two very bad effects. 1) It makes for completely arbitrary interpretation. Instead of living under the authority of the Word, we can get nearly any message from a text we wish. 2) I t fails to honor the meaning and message of the human author whose conscious intent is the vehicle for God's revelation. Modem interpreters, both of an orthodox and liberal bent, eschew allegorizing by concentrating wholly on the original intent of the human author as the only sure and certain benchmark. But there are dangers on the other extreme as well.