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Joshua 3:1-17 · Providence Baptist Church - Sermons

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As you're settling into your seats, if you join me, please, in Joshua chapter 3.
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As you're getting there, recall that we have been and we will be taking some strides to the Old Testament up until Advent season this year.
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We've been doing this now for quite a few months, really working at helping you see the larger narrative,
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what's happening throughout the entirety of the scripture with this particular focus on the Old Testament, right?
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We see in Genesis chapter 1, God creates the world and then he rests.
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Things are good and they are completed, right?
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And intends to reign in this place with his people.
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We see very quickly, beginning of Genesis chapter 3, a disruption of that rest.
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And so the rest of the story is bringing us back to that place.
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How is it that God then reestablishes, restores all things and brings his people back into relationship with him forever, right?
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It's a big, grand narrative.
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And it's really easy to get lost in the details.
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And so we've been hoping as we just kind of jump through the Old Testament narrative to bring you back to that redemptive story.
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What is it that God is accomplishing?
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And we're looking at some of these very major events in this storyline.
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Now, we have attempted to do it in 14 weeks.
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I used up one of them last week with something else, so we're trying to do it in 13 weeks.
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So we've skipped some significant things, like we talked about the creation story, Genesis chapter 1 and 2,
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the fall of man in Genesis chapter 3,
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but then we skipped all the way to Genesis chapter 12 to talk about the calling of Abraham and the Abrahamic covenant.
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So we skipped over the flood as an example.
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We went on to talk about the call of Moses to deliver Israel from bondage to Egypt in Exodus chapter 3,
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the Mosaic covenant of Exodus chapter 19,
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so the giving of the law as an extension of the Abrahamic covenant.
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And we talked about the rebellion of the Israelites in Numbers chapter 14.
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So to give us some immediate context for this morning,
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I want to read to you from Numbers chapter 14,
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where the people have sent into the land spies.
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There's 12 of them.
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They have come back and given the report that the people of the land are too great.
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They cannot be conquered.
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Ten of them say this, two do not,
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and God punishes this generation who believes those who say that God won't fulfill his promise
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because of the might of the people of the land.
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So beginning in Numbers chapter 14, verse 26 and following,
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and the Lord spoke to Moses and to Aaron saying,
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How long shall this wicked congregation grumble against me?
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I have heard the grumblings of the people of Israel, which they grumble against me.
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Say to them, as I live, declares the Lord,
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what you have said in my hearing I will do to you.
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Your dead body shall fall in this wilderness,
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and of all your number listed in the census from 20 years old and upward,
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who have grumbled against me,
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not one shall come into the land where I swore that I would make you dwell,
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except Caleb the son of Jephunneh and Joshua the son of Nun.
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But your little ones, who you said would become a prey,
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I will bring in, and they shall know the land that you have rejected.
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But as for you, your dead body shall fall in this wilderness,
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and your children shall be shepherds in the wilderness 40 years
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and shall suffer for your faithlessness
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until the last of your dead bodies lies in the wilderness.
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So there's this punishment placed on Israel, right?
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That they'll stay in the land for 40 years.
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And at the end of that, when that generation passed,
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the little ones, the ones that will grow up then in this wilderness,
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will be the ones that will go in to the promised land.
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It's during this time that most scholars believe
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that Moses wrote the first five books of the Old Testament,
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often called the Pentateuch, right?
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He's telling, retelling, and telling to this generation
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that they would know what they need to know to enter into this land, right?
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It's believed that Joshua completes the book of Deuteronomy,
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records Moses' death,
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and then writes this book about these people going into this land.
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So there's two spared from this judgment.
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They're the two spies that said,
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no, let's go and take the land because God has promised.
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And they're Caleb and Joshua.
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So this 40 years has passed,
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and we see at the beginning of the book of Joshua,
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the first three verses records,
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after the death of Moses, the servant of the Lord,
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the Lord said to Joshua, the son of Nun, Moses' assistant,
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Moses, my servant, is dead.
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Now, therefore, arise, go over this Jordan,
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and you and all this people into the land that I am giving to them,
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to the people of Israel.
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Every place that the sole of your foot will tread upon,
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I have given to you, just as I promised to Moses.
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And we see in chapter 2 that spies go in once again.
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There's a wonderful story there I would encourage you to read.
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And they come back and say,
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the people are afraid of us.
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And this bolsters the confidence of the Israelites to go into the land.
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So let's read our text.
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This will be all of Joshua chapter 3.
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Before we read, let me remind you, beloved,
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that this is God's word to us.
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It was written for his glory and our good.
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And we would all do well to listen to it
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in order to believe its promises and to obey its commands.
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Beginning in verse 1, chapter 3.
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Then Joshua rose early in the morning,
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and they set out from Shittim.
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And they came to the Jordan,
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he and all the people of Israel,
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and lodged there before they passed over.
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At the end of three days,
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the officers went through the camp
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and commanded the people,
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As soon as you see the ark of the covenant
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of the Lord your God being carried by the Levitical priests,
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then you shall set out from your place and follow it.
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Yet there shall be a distance between you and it,
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about 2,000 cubits in length.
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This is about a half a mile.
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Do not come near it,
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in order that you may know the way you shall go,
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for you have not passed this way before.
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And Joshua said to the people,
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Consecrate yourselves,
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for tomorrow the Lord will do wonders among you.
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And Joshua said to the priests,
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Take up the ark of the covenant
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and pass on before the people.
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So they took up the ark of the covenant
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and went before the people.
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The Lord said to Joshua,
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Today I will begin to exalt you in the sight of all Israel,
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that they may know that as I was with Moses,
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so I will be with you.
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And as for you,
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command the priests who bear the ark of the covenant,
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When you come to the brink of the waters of the Jordan,
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you shall stand still in the Jordan.
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And Joshua said to the people of Israel,
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Come here and listen to the words of the Lord your God.
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And Joshua said,
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Here is how you shall know that the living God is among you,
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and that he will without fail drive out before you
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the Canaanites,
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the Hittites,
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the Hivites,
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the Perizzites,
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the Girgashites,
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the Amorites,
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and the Jebusites.
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Behold,
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the ark of the covenant of the Lord of all the earth
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is passing over before you into the Jordan.
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Now therefore take twelve men from the tribes of Israel,
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from each tribe a man.
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And when the soles of the feet of the priests
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bearing the ark of the Lord,
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the Lord of all the earth,
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shall rest in the waters of the Jordan,
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the waters of the Jordan shall be cut off from flowing,
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and the waters coming down from above
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shall stand in one heap.
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So when the people set out from their tents
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to pass over the Jordan
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with the priests bearing the ark of the covenant
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before the people,
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and as soon as those bearing the ark
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had come as far as the Jordan,
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and the feet of the priests bearing the ark
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were dipped in the brink of the water,
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now the Jordan overflows all its banks
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throughout the time of harvest.
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The waters coming down from above
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stood and rose up in a heap
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very far away at Adam,
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or Adam probably,
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in our English.
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The city that is beside Zerathon
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and those flowing down from the sea of the Arabah,
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the salt sea,
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were completely cut off,
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and the people passed over opposite Jericho.
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Now the priests bearing the ark of the covenant
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of the Lord stirred firmly on dry ground
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in the midst of the Jordan,
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and all Israel was passing over on dry ground
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until all the nation finished
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passing over the Jordan.
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Right?
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So there's a lot going on in this chapter,
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right?
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A significant episode in the life of Israel,
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right?
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Speaking to the faithfulness of Israel
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in this moment,
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to the promises of God.
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So we have an opportunity this morning
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to observe the faith of the Israelites
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and to have our faith increased.
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So we'll look at the text
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in the following three points.
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I promise I won't satisfy
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every answer you may have about this text
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because we just don't have time this morning.
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But we'll structure it this way.
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Number one,
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the order of faith.
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Number two,
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the obedience of faith.
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And number three,
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the object of faith.
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Order,
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obedience,
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object.
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And I am always so proud of myself
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when I alliterate.
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Three points.
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So for a moment,
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let me gloat.
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I did it.
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Three points.
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Order,
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obedience,
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object.
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Number one,
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the order of faith.
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We will not spend much time
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on this first point,
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but I believe that it is important
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to see that God makes promises
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and his people believe those promises
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in that order.
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If you go and do a search for sermons
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on Joshua chapter three,
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you're going to see lots of sermons
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with the prominent point being obedience.
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And it's there.
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It is in the text, right?
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We must note that yes,
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in fact,
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the Israelites obeyed.
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That is important for us today.
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We must also obey.
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But I don't think we see that
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as the main point.
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We don't want to miss what's happening
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as God is redeeming a people.
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We will lose sight of the entire narrative
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if we don't recognize
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that the Israelites
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were not deserving people.
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We are not deserving people.
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God chose them
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despite their faithfulness, right?
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This people that came from Abraham,
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We find out that Abraham
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was an idolater.
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Abraham had done nothing
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to deserve God's favor,
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and yet God made a covenant with him.
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He promised to bless him
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with a land, right?
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With seed,
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a great people, right?
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That would be a blessing
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to all nations.
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And he did this
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before Abraham had done anything.
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He had only been an idolater
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up until that point.
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So he chose a people
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for his glory.
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He's chosen us
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despite our faithlessness.
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If we are in Christ this morning,
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not a single one of us
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did anything to merit
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God's favor for us.
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If you don't believe this,
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you need to be humbled
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by your sin, right?
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We do not deserve
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God's grace
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and his mercy.
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He does this very act,
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the saving of a people, right?
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So that he can put on display
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his mercy and his grace.
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That he would have a people
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who say, right,
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if it were not but for
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the mercy and grace of God,
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I would be utterly destitute.
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I would be cut off from him.
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I would not choose
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to follow God in Christ,
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but because he saved me,
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I follow him willfully.
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So you want to note
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in our text, right?
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Joshua is saying to them,
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he's reminding them
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of what God has promised
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he would do.
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He's saying to them,
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you are God's people.
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Remember these promises
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that we've been waiting
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for 40 years.
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Your parents have been telling you,
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you will not go into the land
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or we will not go into the land,
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but you will, right?
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This is what he's reminding them of.
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Verse five, he says,
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consecrate yourselves
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for tomorrow,
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the Lord will do wonders among you.
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The Lord will work.
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He will act to bring you
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into the land.
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And then verse 10 and verse 11,
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here is how you shall know
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that the living God is among you
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and that he will,
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without fail,
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drive out from before you
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the Canaanites,
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the Hittites,
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the Hivites,
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the Perizzites,
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the Girgashites,
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the Amorites,
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and the Jebusites,
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right?
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Will they be agents
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in that driving out?
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Yes.
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God will use them
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to drive out these people,
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to bring judgment upon
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these peoples.
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But it's very clear here,
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Joshua says,
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that it will be the Lord's doing.
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And then the guarantee of this,
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he says in verse 11,
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is the ark of the covenant
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of the Lord of all the earth
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is passing over before you
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into the Jordan, right?
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God is about to put on display
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his power so that you will believe
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that he will act
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as you are faithful to him.
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So we have to get this order correct,
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right?
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We must be very,
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very careful about this.
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Many of us who are in Christ
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can err in this way, right?
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Thinking now that we're in Christ,
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somehow we continue
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to earn his favor
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by our works.
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May it never be, right?
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We work because we're saved,
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not the other way around.
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Some of you may think
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that if I just do enough,
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there's enough of a Christendom
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injected into you
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in your upbringing.
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If I just look just so,
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so, right?
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If I have the faith
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of my parents,
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then I will be accepted by God.
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We must be accepted
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by God in Christ.
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It's an important order
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to get correct.
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So I want to show you that order.
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They're riding the coattails,
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right,
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of this order of faith
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that began with Abraham.
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So I want you to turn back quickly
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to Genesis chapter 15.
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You can mark us here.
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We will be back
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in Joshua chapter 3.
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We're most certainly
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not done with it,
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but kind of in a rushed way,
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I'm going to read
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quite a bit of Genesis chapter 15.
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Connecting you
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to the bigger narrative, right?
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So after these things,
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verse 1 of chapter 15,
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after these things, right?
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Much time has passed
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since the original covenant
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was given to Abraham.
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Roughly 25 years.
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He's fought a war
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to rescue Lot, right?
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Lots of stuff has gone on.
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After these things,
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the word of the Lord
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came to Abram in a vision.
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Fear not, Abram.
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I am your shield.
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Your reward
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shall be very great.
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But Abram said,
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O Lord God,
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what will you give me?
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For I continue childless,
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and the heir of my house
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is Eleazar of Damascus.
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It would seem
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that Abram has appointed an heir.
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If I should die,
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this Eleazar of Damascus
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will be my heir.
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Verse 3,
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And Abram said,
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Behold,
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you have given me
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no offspring,
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and a member of my household
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will be my heir.
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And behold,
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the word of the Lord
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came to him,
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this man shall not be your heir,
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for your very own son
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shall be your heir.
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And he brought him outside
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and said,
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Now, I think there is
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an element of faltering faith.
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We're going to read
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in a little bit
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that Paul magnifies
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the faith of Abraham.
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And I think he's right to do so,
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but I think we're seeing
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this transition happen
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here in the text right now.
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He seems to have
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some faltering faith.
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He says to God,
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what will you give me?
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I don't have a son.
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I've made this guy Eleazar a son.
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He's trying to accomplish
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kingdom through his servant
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rather than through a son
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because he's 100 years old
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at this point.
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99 years old.
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He has no son.
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So God,
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in his loving kindness,
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brings him outside,
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verse 5,
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and says,
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Look toward heaven
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and number the stars
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if you are able
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to number them.
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It's a rhetorical question.
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He can't.
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Then he said to him,
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So shall your offspring
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be, right?
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And here in verse 6,
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we see this really key phrase.
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And it's repeated again and again
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throughout the Bible,
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particularly the New Testament.
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And he, being Abram,
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believed the Lord
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and he counted it to him
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as righteousness.
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So he believed the Lord
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and he counted it to him
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as righteousness.
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His belief itself
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was not righteousness,
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right?
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This was a righteousness
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from outside of himself.
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The Lord counted it to him,
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credited it to him,
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right?
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So he believed God
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and God declared him
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righteous.
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And he said to him,
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I am the Lord
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who brought you out
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from Ur of the Chaldeans
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to give you this land
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to possess.
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But he said,
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O Lord God,
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how am I to know
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that I shall possess it?
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He said to him,
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Bring me a heifer
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three years old,
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a female goat
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three years old,
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a ram three years old,
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a turtle dove,
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and a young pigeon.
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And he brought him
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all these,
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cut them in half
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and laid each half
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over against the other.
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But he did not cut
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the birds in half.
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And when the birds of prey
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came down on the carcasses,
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Abram drove them away.
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As the sun was going down,
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a deep sleep
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fell on Abram
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and behold,
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dreadful and great
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darkness fell upon him.
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Okay, now there's a lot
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of strange things
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happening here.
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We won't have time
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to talk about each
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and every one of them.
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But this was an old
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covenant keeping method,
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right?
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If you and I were to make
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a promise with one another,
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we might take an animal
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and we would tear it in two.
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And we would put it
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on the ground
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and we would pass together
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between that.
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And it was a way of saying,
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if I don't keep
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my end of this bargain,
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like let what happened
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to this animal
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happen to me.
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It's a very serious,
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somber way
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of making the covenant,
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right?
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Even as this is being
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recorded here in Genesis,
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Moses assumes
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everybody knows,
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right?
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He doesn't give a lot
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of textual explanation
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as to why this thing
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happened because
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in his thinking,
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everyone knows,
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understands what's
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happening here
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as the Lord
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does this.
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But something very
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significant happens
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in verse 12.
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As the sun was going down,
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a deep sleep
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fell on Abram.
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And the previous place
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that we see this
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deep sleep,
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same Hebrew phrase
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used,
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is when Adam
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was put to sleep
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and a rib was taken
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from his side
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and the woman
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was made.
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The point being,
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Adam was entirely
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passive in that process,
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right?
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He is asleep
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and so was Abram.
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Abram has nothing
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to do
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with this covenant
19:09
that's being made.
19:10
This is entirely
19:10
a promise being made
19:12
and therefore
19:13
kept by God.
19:15
Verse 13,
19:15
Then the Lord said
19:17
to Abram,
19:17
Know for certain
19:18
that your offspring
19:20
will be sojourners
19:21
in a land
19:21
that is not theirs
19:22
and will be servants
19:24
there and they will
19:25
be afflicted
19:25
for 400 years.
19:26
He's talking about Egypt.
19:27
But I will bring judgment
19:28
on the nation
19:28
that they serve
19:29
and afterward
19:30
they shall come out
19:31
with great possessions.
19:33
As for you,
19:33
you shall go to
19:34
your fathers in peace.
19:35
You shall be buried
19:36
in a good old age
19:37
and they shall come back
19:38
here in the fourth generation
19:40
for the iniquity
19:40
of the Amorites
19:41
is not yet complete.
19:43
When the sun had gone down
19:45
and it was dark,
19:45
behold,
19:46
a smoking fire pot
19:47
and a flaming torch
19:49
passed between
19:50
these pieces.
19:51
These two things,
19:52
smoke and fire,
19:53
represent God on earth,
19:55
his presence itself.
19:57
So think about
19:58
the burning bush,
19:59
think about Mount Sinai
20:01
on flame
20:01
and with smoke.
20:02
So these two things
20:03
represent God's very presence
20:05
making this covenant promise
20:06
as it passes
20:08
between these pieces.
20:10
Verse 18,
20:10
On that day,
20:11
the Lord made a covenant
20:12
with Abram saying,
20:13
to your offspring
20:15
I give this land
20:16
from the river of Egypt
20:17
to the great river,
20:18
the river Euphrates,
20:19
the land of the Kenites,
20:21
the Kenizzites,
20:21
the Kadmonites,
20:22
the Hittites,
20:23
the Perizzites,
20:24
the Rephaim,
20:25
the Amorites,
20:26
the Canaanites,
20:27
the Giggishites,
20:28
and the Jebusites.
20:29
You notice some of those names
20:30
that are familiar
20:31
to Joshua chapter 3.
20:35
So Abraham believed
20:37
and it was counted to him
20:39
as righteousness.
20:41
He did not act.
20:42
He merely believed.
20:46
Paul picks this up
20:47
in Romans chapter 4.
20:50
He writes,
20:50
In hope,
20:51
Abraham believed against hope
20:53
that he should become
20:53
the father of many nations.
20:55
As he had been told,
20:57
so shall your offspring be.
21:00
He did not weaken in faith
21:01
when he considered
21:01
his own body
21:02
which was as good as dead
21:03
since he was about
21:04
a hundred years old
21:05
or when he considered
21:06
the barrenness
21:07
of Sarah's womb.
21:09
No unbelief made him
21:10
waver concerning
21:11
the promise of God
21:12
but he grew strong
21:13
in his faith
21:14
as he gave glory to God.
21:15
Fully convinced
21:16
that God was able
21:17
to do what he had promised.
21:20
That is why his faith
21:21
was counted to him
21:23
as righteousness.
21:25
Right?
21:25
He's quoting there
21:26
from Genesis chapter 15.
21:28
But the words
21:29
it was counted to him
21:30
were not written
21:31
for his sake alone
21:33
but for ours also.
21:37
It will be counted
21:38
to us who believe in him
21:39
who raised from the dead
21:40
Jesus our Lord
21:42
who was delivered up
21:44
for our trespasses
21:45
and raised
21:45
for our justification.
21:48
We're going to talk
21:49
a bit more
21:50
about the typology
21:52
of Joshua chapter 3
21:54
if you'd like to turn
21:55
back there.
21:56
But you see
21:57
God's people
21:58
having been promised
21:59
an inheritance
22:00
that they've not yet
22:01
entered.
22:03
They've not yet
22:04
entered into it
22:05
and yet they're going to.
22:06
Right?
22:07
We're about to see that happen.
22:08
We've read it already.
22:08
We're going to talk a bit
22:09
about it here
22:09
in just a moment.
22:11
Right?
22:11
They're obedient
22:12
from faith
22:13
that God
22:15
will
22:15
accomplish.
22:18
And we approach
22:19
God in the very
22:20
same way.
22:20
Right?
22:20
The promise made
22:21
to us.
22:22
The inheritance
22:23
that is ours.
22:24
The eternal rest
22:25
that is promised us
22:26
that is found
22:26
in Christ.
22:28
Right?
22:28
This is not because
22:29
we work
22:30
to do it.
22:31
Right?
22:31
It's because
22:32
God makes a promise
22:34
we believe
22:35
and that is counted
22:36
to us
22:37
credited to us
22:38
as righteousness.
22:40
Right?
22:41
So the order
22:41
of faith
22:42
matters.
22:43
It matters
22:44
quite a deal.
22:46
Now
22:47
secondly
22:48
the obedience
22:49
of faith.
22:49
We're actually
22:50
not going to spend
22:51
a whole lot of time
22:51
here.
22:52
We see that the people
22:53
obey.
22:54
Right?
22:54
They believe
22:55
in God
22:56
and they believe
22:57
what God said
22:58
will come
22:58
to pass.
23:00
We are astute
23:01
learners of our
23:02
Bible.
23:02
If you have read
23:02
the book of Joshua
23:03
before,
23:04
we're going to see
23:04
all sorts
23:06
of failure
23:07
to faithfulness.
23:08
Right?
23:08
Just chapters
23:09
later,
23:09
we already see
23:10
them not obeying
23:11
God's commands.
23:13
But in Joshua
23:14
chapter 3,
23:15
right,
23:15
praise God,
23:15
we see an example
23:16
of their obedience
23:17
to what God
23:18
has asked
23:18
for them
23:19
to do.
23:20
Right?
23:20
We do not
23:21
become God's
23:22
people by our
23:23
works,
23:24
but our
23:25
works show
23:26
us to be
23:27
God's people.
23:29
Verse 6,
23:30
Joshua said
23:31
to the priest,
23:32
take up the
23:32
Ark of the
23:32
Covenant and
23:33
pass on before
23:33
the people.
23:35
And simply
23:35
recorded,
23:36
so they took
23:37
up the Ark of
23:38
the Covenant
23:38
and went
23:39
before the
23:40
people.
23:41
Right?
23:41
I love these
23:42
instances in the
23:43
scripture where
23:44
we merely get
23:44
the command and
23:46
the obedience to
23:46
the command.
23:47
No dialogue in
23:48
between,
23:48
no resistance at
23:49
all.
23:49
They just
23:50
did what
23:51
they were
23:51
told to
23:52
do.
23:53
Last part
23:54
of verse 16,
23:55
and the people
23:55
passed over
23:57
opposite Jericho.
23:58
Right?
23:58
They did the
23:59
very thing
23:59
that they were
24:00
commanded to
24:01
do.
24:01
They followed
24:01
the Ark
24:02
at a distance.
24:03
It went
24:03
into the
24:03
water.
24:04
The water
24:04
was parted
24:05
and they
24:05
passed over.
24:07
Verse 17,
24:08
now the
24:08
priest bearing
24:09
the Ark of
24:09
the Covenant
24:09
Lord stirred
24:10
firmly on
24:11
dry ground
24:12
in the midst
24:12
of the Jordan
24:13
just as they
24:14
were commanded
24:14
to do.
24:15
Right?
24:15
They stayed
24:16
there and
24:17
all Israel
24:18
was passing
24:19
over on
24:19
dry ground
24:20
until all
24:21
the nation
24:21
finished passing
24:22
over the
24:24
Jordan.
24:24
Right?
24:25
So they did
24:25
the thing
24:26
that they
24:26
were commanded
24:27
to do.
24:28
They did
24:28
the thing
24:28
that their
24:29
parents'
24:30
generation
24:30
had failed
24:31
to do.
24:32
Right?
24:32
They rightly,
24:34
properly feared
24:36
God over
24:37
the inhabitants
24:38
of the land.
24:39
Right?
24:39
Their parents
24:40
had done
24:40
quite the
24:41
opposite.
24:41
The parents
24:41
had feared
24:42
the people
24:43
of the land
24:43
instead of
24:45
fearing
24:46
God.
24:48
On your
24:48
bulletin
24:49
this morning
24:49
I always
24:50
try to put
24:50
these historical
24:51
quotations.
24:52
This is
24:52
William
24:52
Gurnall
24:53
a Puritan
24:53
preacher.
24:55
He said
24:55
we fear
24:55
men so
24:56
much
24:57
because we
24:57
fear God
24:58
so little.
25:00
One fear
25:01
cures another.
25:03
When man's
25:03
terror scares
25:04
you turn
25:05
your thoughts
25:06
to the wrath
25:07
of God.
25:08
Right?
25:09
If the
25:10
previous generation
25:11
had done
25:11
this they
25:12
would have
25:12
gone on
25:13
over.
25:13
Right?
25:13
The story
25:14
would have
25:14
been told
25:15
differently.
25:16
Right?
25:16
They feared
25:17
the armies
25:18
of the
25:19
land but
25:19
if they
25:19
had instead
25:20
feared what
25:21
would happen
25:21
had they not
25:23
obeyed they
25:23
would have
25:24
gone over
25:25
and instead
25:25
they stayed
25:26
as a judgment
25:27
in the wilderness
25:27
for those
25:29
40 years.
25:29
Each of them
25:30
perished in
25:31
that place.
25:32
Here's a
25:32
generation
25:33
that fears
25:34
God more
25:35
than man
25:36
and so they
25:37
go over.
25:39
Right?
25:39
So if we
25:40
have faith
25:40
it's going
25:41
to be
25:42
evidence.
25:43
Right?
25:44
James speaks
25:45
about this.
25:45
This is his
25:46
very point
25:46
in his
25:47
letter.
25:48
Right?
25:48
If we
25:48
have faith
25:49
it will
25:50
have
25:50
evidence.
25:51
It will
25:51
bear
25:52
fruit.
25:53
So we
25:54
must be
25:54
obedient but
25:54
we must
25:55
get the
25:55
order of
25:56
that
25:56
faith
25:57
correct.
25:59
Finally
26:00
and we're
26:00
going to
26:00
spend a
26:00
little more
26:00
time here
26:01
so I'm
26:01
going to
26:02
speed up
26:02
a little
26:02
bit.
26:03
The
26:03
object
26:04
of
26:05
faith.
26:06
We
26:07
cannot
26:07
just
26:07
have
26:08
faith.
26:08
There's
26:08
a
26:09
declare
26:09
I
26:09
have
26:10
faith.
26:10
Right?
26:11
The
26:11
object
26:12
of our
26:13
faith
26:13
matters
26:14
immensely.
26:15
What is
26:15
it that
26:16
you believe?
26:16
If you
26:16
say you
26:17
have
26:17
faith,
26:17
what is
26:18
it that
26:18
you
26:18
believe
26:19
or have
26:20
belief
26:20
in?
26:22
And this
26:22
text helps
26:23
us to see
26:24
who we
26:25
must place
26:26
our faith
26:27
in.
26:27
And it
26:28
does so
26:28
typologically.
26:30
Okay?
26:31
So I'm
26:31
going to talk
26:32
a little bit
26:32
about typology
26:33
in just a
26:34
moment.
26:34
But it's
26:35
important to
26:35
know that
26:36
the Old
26:36
Testament is
26:37
written in
26:38
an Eastern
26:39
way of
26:40
thinking.
26:41
most of
26:42
us
26:42
naturally
26:43
have a
26:43
very
26:44
Western
26:44
way of
26:45
thinking.
26:45
Our
26:45
logic
26:46
is
26:46
extremely
26:46
linear.
26:48
It moves
26:49
along like
26:50
this.
26:51
This is
26:51
not the
26:52
typical way
26:52
that Eastern
26:53
thinkers
26:54
think.
26:55
So they
26:55
will do
26:55
things like
26:56
not this,
26:58
not this,
26:59
not this,
27:00
but this.
27:02
Leave you
27:03
wondering,
27:03
wait, if it's
27:03
not that,
27:04
if it's not
27:04
that,
27:04
if it's not
27:05
that,
27:05
then what
27:05
could it
27:06
be?
27:07
And they
27:07
help draw
27:07
the conclusion
27:08
in that
27:10
way.
27:11
The
27:11
scripture
27:11
does that.
27:12
A way
27:12
that it
27:12
does that,
27:13
a simple
27:13
example,
27:14
is the
27:15
law making
27:16
us right
27:16
with God.
27:17
No,
27:18
not that.
27:19
It helps
27:20
point to
27:21
our
27:22
insufficiency
27:22
to keep
27:23
the law,
27:24
so it
27:24
leaves us
27:24
saying,
27:25
so then
27:25
what?
27:26
I can't
27:27
keep the
27:28
law,
27:28
and there's
27:29
a curse
27:29
that accompanies
27:30
with the
27:30
breaking of
27:30
the law,
27:31
that is
27:31
death,
27:32
then what?
27:33
What
27:33
must we
27:34
do?
27:34
And the
27:35
Bible
27:35
answers
27:36
that
27:37
question.
27:37
So,
27:38
not this,
27:38
not this,
27:38
not this,
27:39
but this.
27:40
another way,
27:41
also,
27:43
like this,
27:45
but not
27:45
quite this.
27:48
And we
27:48
see that in
27:49
some of our
27:49
literature,
27:50
our western
27:50
literature will
27:51
foreshadow
27:53
things.
27:53
scripture does
27:55
this quite
27:56
often,
27:57
right?
27:57
This is
27:58
called
27:58
typology.
28:00
An example
28:00
of that
28:01
is the
28:01
sacrifice
28:02
on the
28:03
day of
28:03
atonement,
28:04
right?
28:04
A particular
28:05
day,
28:05
high priest
28:05
went in,
28:06
one day
28:06
a year,
28:07
made this
28:07
sacrifice,
28:08
right?
28:09
It wasn't
28:10
sufficient to
28:11
forgive the
28:11
sins of
28:12
Israel.
28:12
It was
28:12
meant to
28:13
show us
28:14
like this,
28:15
but not
28:15
quite like
28:17
this,
28:17
right?
28:18
Another
28:18
example would
28:19
be the
28:19
Passover,
28:20
the lamb,
28:20
the spotless
28:21
lamb that
28:21
had to be
28:21
killed.
28:21
The
28:22
Israelites
28:22
painted the
28:23
blood on
28:23
the doorpost
28:24
so that
28:24
the angel
28:24
of death
28:25
would pass
28:25
over him.
28:26
Again,
28:27
like this,
28:28
right?
28:28
A sacrifice
28:29
had to be
28:30
made,
28:30
but not
28:30
quite,
28:31
right?
28:32
There's a
28:32
type,
28:33
like the
28:34
spotless
28:34
lamb that
28:35
was killed
28:35
for that
28:35
reason.
28:36
Then there's
28:37
what's called
28:37
the anti-type,
28:39
right?
28:39
The fulfillment
28:40
of the
28:40
actual thing
28:41
that it's
28:42
being pointed
28:43
to.
28:44
So the
28:44
Old Testament
28:45
is full
28:46
of this.
28:48
Graham
28:49
Cole,
28:49
a contemporary
28:50
scholar,
28:51
defined
28:51
typology,
28:51
in this
28:52
way.
28:53
Typology is
28:53
the idea
28:54
that persons,
28:54
events,
28:55
and institutions
28:56
can,
28:57
in the
28:57
plan of
28:57
God,
28:58
prefigure a
28:59
later stage
29:00
in that
29:00
plan and
29:01
provide the
29:01
conceptuality
29:02
necessary for
29:04
understanding the
29:05
divine intent.
29:08
You know what
29:08
that means?
29:08
That if the
29:09
Old Testament
29:09
is in fact
29:10
full of these
29:11
kinds of
29:11
typologies,
29:12
that the
29:13
New Testament
29:13
is going to
29:14
be so much
29:14
richer to
29:15
you as you
29:16
read the
29:17
Old Testament,
29:17
as you come
29:17
to understand
29:18
that part of
29:19
this redemptive
29:20
narrative is
29:21
going to
29:21
become much,
29:22
much more
29:22
alive to
29:23
you.
29:24
Our New
29:24
Testament
29:25
writers quoted
29:26
the Old
29:26
Testament all
29:27
the time.
29:28
They're
29:28
constantly
29:28
pulling from
29:29
it.
29:29
They're
29:29
constantly
29:30
pulling it
29:30
in.
29:31
We shouldn't
29:31
unhitch our
29:31
faith from
29:32
the Old
29:32
Testament.
29:33
In fact,
29:33
our faith
29:33
should be
29:34
rich with
29:34
the Old
29:35
Testament
29:35
because it
29:36
helps us
29:37
to understand
29:38
our Christ.
29:40
It helps us
29:40
to fully
29:41
realize everything
29:42
that he came
29:42
and accomplished
29:44
and will
29:44
accomplish.
29:45
And we
29:47
want to be
29:47
careful with
29:47
typology.
29:48
It is
29:49
possible to
29:50
allegorize all
29:51
of the Bible.
29:52
We don't
29:52
want to be
29:52
doing this.
29:53
This is not
29:53
a healthy
29:54
thing to
29:55
do, but
29:55
we can
29:56
also miss
29:56
so much
29:58
of the
29:58
richness of
29:59
the text
29:59
if we don't
30:00
examine it
30:00
closely.
30:02
Jonathan Edwards
30:03
encouraged a
30:04
typological
30:04
reading of the
30:05
Old Testament.
30:06
He said,
30:06
the apostle
30:07
himself teaches
30:08
us that only
30:09
so small a
30:10
thing as the
30:11
silence of
30:12
scripture is
30:12
in not giving
30:13
an account of
30:14
Melchizedek's
30:15
birth nor
30:16
death was
30:17
typological.
30:17
This is
30:18
Hebrews chapter
30:18
7.
30:19
The author
30:19
of Hebrews
30:20
says he had
30:21
no beginning
30:22
and no end
30:23
simply because
30:23
the scripture
30:24
doesn't tell us
30:24
that there was
30:25
a beginning
30:25
and an end
30:26
to Melchizedek.
30:27
Of course,
30:27
he does that
30:28
under inspiration,
30:29
but it gives
30:30
us some clues
30:31
like, wait,
30:31
there's some
30:32
rich things
30:32
happening in
30:33
the Old Testament.
30:35
Edward goes
30:36
on to say,
30:36
if so small
30:37
things in
30:38
scripture are
30:38
typological,
30:39
it is rational
30:40
to suppose that
30:41
scripture abounds
30:42
with types.
30:44
So with
30:45
this in
30:46
mind, I
30:46
want to
30:46
show you
30:46
three types
30:47
from this
30:48
text that
30:49
speak to
30:49
the proper
30:50
object of
30:51
faith, but
30:52
before I can
30:52
do so, we
30:53
need to
30:53
understand the
30:54
significance of
30:55
the Jordan
30:56
crossing.
30:57
I think a lot
30:58
of us in our
30:59
minds have
30:59
this very
31:00
insignificant
31:00
picture of
31:01
the Jordan
31:01
crossing.
31:02
The Jordan
31:02
River is not
31:03
as large as
31:04
the Red
31:05
Sea, so
31:06
our minds
31:07
really ought
31:07
to be
31:07
hearkening
31:08
back to
31:09
the Exodus
31:09
crossing.
31:10
This is
31:10
again that
31:11
same pattern
31:11
being done
31:12
again.
31:12
This is a
31:13
new generation.
31:13
They're going
31:14
to cross
31:14
over waters.
31:16
And you'll
31:16
see some
31:16
people will
31:17
argue this
31:18
really wasn't
31:18
very significant,
31:20
the passing
31:21
over the
31:22
Jordans,
31:22
smaller, more
31:23
of a creek
31:24
than a river,
31:25
so to speak.
31:26
But there are
31:26
some places
31:26
that it's
31:27
very big,
31:28
and there's
31:28
something really
31:29
specific in
31:30
the text that
31:31
helps us to
31:31
know, no,
31:32
this is actually
31:33
a pretty substantial
31:34
event, and that
31:35
is the
31:35
parenthetical in
31:36
verse 15.
31:38
Now the
31:38
Jordan overflows
31:40
all its
31:41
banks throughout
31:42
the time of
31:43
harvest.
31:44
So it's not
31:45
just the Jordan
31:46
River, it's the
31:47
Jordan River
31:47
flooded.
31:49
It is outside
31:50
of its banks.
31:53
Anytime a river
31:53
floods, we get
31:54
big rains like
31:55
this and the
31:55
water comes up.
31:56
I used to be a
31:57
whitewater kayaker,
31:58
we loved rainy
31:59
weather because
31:59
water came up.
32:01
But I will tell
32:02
you when water
32:03
comes out of its
32:04
banks, it's a
32:05
whole other level
32:06
of flood.
32:07
Things get
32:07
dangerous when
32:09
that happens.
32:11
We had a time
32:11
when it rained
32:13
and rained and
32:14
rained.
32:14
I had like a
32:14
week of solid
32:15
rain, and all
32:16
of the big
32:17
rivers that we
32:17
like to go
32:18
paddle were
32:18
too big.
32:19
I mean,
32:19
dangerous,
32:20
dangerous,
32:20
dangerous.
32:21
So me and a
32:21
friend went and
32:22
got on the
32:22
upper Chattahoochee,
32:23
which normally
32:24
is like a
32:24
little class
32:25
two river,
32:26
not a real
32:26
big deal, but
32:28
it was flood
32:28
stage like.
32:29
The parking
32:29
lot we normally
32:30
parked in was
32:31
underwater, and
32:32
we just were
32:33
young and dumb
32:33
and thought,
32:34
sure, let's
32:34
get on.
32:36
And we
32:36
weren't too
32:37
far downstream
32:38
from our
32:39
vehicles.
32:40
When I looked
32:41
over to my
32:41
right, and a
32:42
tree, its roots
32:43
and everything
32:44
lifted up out
32:46
of the water.
32:46
It had been
32:47
underwater, so it
32:48
got caught on
32:48
something.
32:48
The current
32:49
picked it up out
32:50
of the water,
32:51
40 feet in the
32:51
air.
32:52
A tree just
32:52
emerged from
32:53
the water, and
32:54
it came crashing
32:55
back down.
32:56
And I said to my
32:56
friend, Kevin, I'm
32:57
not sure we should
32:58
be on the river
32:58
right now.
33:00
And Kevin in
33:02
classic form said,
33:03
it'll be all
33:03
right.
33:03
And it was,
33:05
praise God.
33:07
We survived.
33:08
But this is
33:08
significant, right?
33:09
The Jordan is
33:11
flooded, right?
33:12
This is a massive
33:13
amount of water
33:14
that's moving
33:15
downstream.
33:15
It has overflowed
33:17
all of its
33:18
banks.
33:18
Now, we could
33:19
go, okay, so
33:20
that's the extent
33:21
of that, right?
33:21
It's just the fact
33:22
that it's flooded.
33:23
God's going to
33:23
move a lot of
33:23
water around.
33:25
Wonderful.
33:25
God is doing a
33:26
mighty work.
33:27
But floods and
33:30
flooding are used
33:31
both in reality,
33:33
right?
33:33
Genesis chapter
33:33
six, God judges
33:34
the world with a
33:35
flood, puts a
33:37
bow in the sky,
33:38
promises to never
33:39
judge the entire
33:40
world through a
33:41
flood again.
33:43
But floods are
33:44
still spoken of all
33:45
throughout the
33:46
scripture in terms
33:47
of judgment,
33:48
right?
33:48
Judgment and
33:49
deliverance from
33:49
judgment all over
33:51
the text, like
33:52
used metaphorically
33:54
in many, many
33:54
places.
33:55
I'm going to show
33:55
you a few of
33:57
those.
33:57
I'm going to
33:57
move really
33:57
quick here.
33:58
Job 27 and
33:59
chapter 20.
34:01
Terrors overtake
34:02
the wicked man
34:03
like a flood.
34:05
In the night, a
34:06
whirlwind carries
34:07
him off.
34:09
Psalm 69,
34:10
verse 1 and 2.
34:10
Save me, O God,
34:11
for the waters
34:12
have come up to
34:13
my neck.
34:14
I stand in deep
34:15
mire where there
34:16
is no foothold.
34:17
I have come into
34:18
deep waters and
34:19
the flood sweeps
34:20
over me.
34:22
Nahum, chapter 1
34:23
and verse 8.
34:24
But with an
34:25
overwhelming flood,
34:26
he will make a
34:26
complete end of
34:27
the adversaries
34:28
and will pursue
34:29
his enemies
34:30
into darkness.
34:32
Right?
34:32
So lots of this
34:33
kind of imagery
34:34
exists in the
34:35
scripture.
34:36
And I believe
34:37
that Joshua means
34:39
for your mind to
34:39
pop off when you
34:40
see this flooded
34:41
waters.
34:42
They're about to
34:42
cross over flooded
34:43
waters.
34:44
What's happened so
34:45
far in the narrative
34:46
with flood?
34:46
Right?
34:47
We've got the
34:47
Genesis 6 flood,
34:48
a judgment of the
34:49
world.
34:50
Right?
34:50
We've got the
34:50
deliverance from
34:51
Egypt.
34:52
And then what
34:52
happens after
34:53
Israel crosses
34:54
over on dry
34:54
land?
34:55
Someone's judged.
34:56
Right?
34:57
All the pursuers
34:58
from Egypt, the
34:59
army gets judged
35:00
by the waters
35:01
coming back
35:02
together, flooding,
35:03
covering over
35:04
them.
35:06
So there's this
35:07
picture of
35:07
deliverance through
35:09
flood.
35:10
And our biblical
35:11
authors pick this
35:12
theme up as well.
35:13
Psalm 124,
35:15
beginning in verse
35:15
1.
35:16
If it had not been
35:17
the Lord who
35:17
was on our
35:18
side, let
35:18
Israel now say
35:20
if it had not
35:20
been the Lord who
35:21
was on our
35:21
side, when
35:22
people rose up
35:23
against us, then
35:24
they would have
35:25
swallowed us up
35:25
alive when their
35:26
anger was kindled
35:28
against us.
35:28
Then the flood
35:29
would have swept
35:30
us away.
35:31
The torrent would
35:32
have gone over
35:33
us.
35:33
Right?
35:34
So David in that
35:34
psalm says, if God
35:35
had not been on
35:35
our side, that's
35:36
what would have
35:37
happened to us.
35:38
But because he
35:38
was, we were
35:40
delivered.
35:41
Psalm 18,
35:42
beginning in verse
35:43
15 and following,
35:44
then the channels of
35:45
the sea were seen
35:47
and the foundations
35:48
of the world were
35:49
laid bare at your
35:50
rebuke, O Lord, at
35:51
the blast of the
35:52
breath of your
35:53
nostrils.
35:54
He sent from on
35:55
high.
35:56
He took me.
35:57
He drew me out of
35:59
many waters.
36:01
He rescued me from
36:02
my strong enemy and
36:03
from those who hated
36:03
me, for they were
36:04
too mighty for me.
36:05
They confronted me
36:06
in the day of my
36:07
calamity, but the
36:08
Lord was my support.
36:10
He brought me out
36:11
into a broad place.
36:12
He rescued me
36:13
because he delighted
36:15
in me.
36:16
So you see this,
36:17
this is the kind
36:18
of things, the
36:18
imagery that should
36:19
be popping off in
36:20
our brain as we're
36:21
reading this account.
36:23
And yet, God
36:24
delivers them safely
36:26
through.
36:28
Safely through.
36:29
Verse 15,
36:30
So picture this flood
36:48
plain.
36:48
It got pushed way
36:50
back upstream.
36:52
And as far as we can
36:52
tell, right, from
36:53
historical maps to
36:55
this city.
36:57
I mean, I think it's
36:57
probably properly
36:58
pronounced Adam, but
37:00
we say Adam.
37:01
So five miles upstream.
37:04
So significantly
37:05
upstream.
37:06
And it's piled up in a
37:08
massive heap.
37:10
Not divided like the
37:11
Exodus waters from
37:13
Egypt, right?
37:14
But in this case,
37:14
piled up upstream and
37:15
everything else is
37:16
dried out down below
37:18
them.
37:19
Right?
37:19
I think this is
37:20
because God is
37:21
declaring to the
37:22
peoples that they're
37:23
about to cross over
37:24
into, here comes
37:25
Israel, right?
37:26
Could he have walled
37:27
it off right there
37:27
where they were?
37:28
Of course he could
37:28
have.
37:29
But he pushes it
37:29
way upstream to
37:31
dry up the land.
37:33
And there's all these
37:34
cities in the land that
37:35
have seen something
37:36
miraculous is happening
37:38
here, right?
37:39
You have to imagine
37:39
that they would have
37:40
heard that this great
37:41
group of people has
37:42
now crossed into this
37:44
land because those
37:45
waters were dried up,
37:47
right?
37:47
They were completely
37:48
cut off, it says at
37:49
the end of verse
37:50
16, and the people
37:52
passed over opposite
37:55
Jericho.
37:55
Okay, so this is
37:56
what's happening in
37:56
this story, right?
37:57
It's really happening,
37:59
but it's also meant
38:00
to help us understand
38:01
something greater,
38:02
right?
38:02
A deliverance through
38:04
flood is the theme
38:06
we pick back up.
38:07
And so we see three
38:08
types for Christ in
38:10
the text.
38:11
First, Joshua.
38:13
Joshua, his name
38:14
means God is
38:16
salvation.
38:17
In the Hebrew, it's
38:18
Yeshua.
38:19
That's what the very
38:19
name of Jesus is,
38:21
right?
38:21
So God is salvation.
38:23
So this Joshua is a
38:25
type for the eventual
38:26
Joshua, right?
38:28
Jesus Christ himself.
38:29
He leads the people
38:31
into the promised land,
38:33
right?
38:34
But Joshua and the land
38:36
were typological.
38:38
We read in Hebrews
38:39
chapter 3, beginning
38:40
of verse 7 and
38:41
through chapter 4.
38:42
And I'm going to
38:42
spare you the reading
38:44
of it for the sake of
38:45
time because I know
38:46
I'm running long
38:47
today.
38:48
But the author of
38:49
Hebrews says that
38:50
Joshua did not lead
38:51
the people into that
38:52
final rest.
38:53
And he helps us to
38:54
understand that there
38:55
is a greater final
38:56
rest, a way that is
38:58
open to us.
39:00
And he says,
39:01
chapter 4,
39:02
verse 3,
39:02
for we who have
39:03
believed enter that
39:04
rest.
39:05
As he has said,
39:05
as I swore in my
39:06
wrath, they shall not
39:08
enter my rest.
39:08
He's talking about that
39:09
generation that did not
39:10
get to go into the
39:11
promised land, although
39:12
his works were finished
39:14
from the foundation of
39:15
the world.
39:16
For he has somewhere
39:17
spoke of the seventh
39:18
day in this way, and
39:19
God rested on the
39:20
seventh day from all
39:21
his works.
39:22
And again in this
39:23
passage he said,
39:24
they shall not enter
39:25
my rest.
39:27
He goes on to say,
39:28
so then there remains
39:30
Sabbath rest for the
39:31
people of God.
39:32
For whoever has
39:33
entered God's rest has
39:34
also rested from his
39:35
works as God did from
39:38
his.
39:39
So we're supposed to
39:40
see that in this text,
39:42
right?
39:42
The New Testament
39:43
reality is meant to
39:45
make this come to life
39:46
for us.
39:47
It's teaching us
39:48
something about the
39:49
anti-type, Jesus
39:50
Christ.
39:51
He's going to lead us
39:52
into the inheritance
39:53
that is ours in
39:54
Christ.
39:57
Secondly, the
39:58
Levites, right?
39:59
These were priests.
40:00
These were those who
40:01
went before God on
40:02
behalf of the people.
40:05
Again, Hebrews chapter
40:06
10, verse 11, and
40:07
every priest stands
40:08
daily at his service
40:09
offering repeatedly the
40:11
same sacrifices which
40:12
can never take away
40:13
sins.
40:14
But when Christ had
40:15
offered for a single
40:16
time a single
40:17
sacrifice for sins, he
40:19
sat down at the right
40:20
hand of God, waiting
40:22
from that time until
40:23
his enemies should be
40:24
made a footstool for
40:25
his feet.
40:25
For by a single
40:26
offering he has
40:27
perfected for all time
40:28
those who are being
40:29
sanctified, right?
40:30
So you have a group
40:32
of Levitical priests
40:33
standing in the water
40:36
that becomes dry
40:37
ground on behalf of
40:39
the people, right?
40:40
The people are carried
40:41
safely through because
40:42
these men stand in
40:45
that place, right?
40:46
They're meant to help
40:47
us see Christ.
40:49
They're the type.
40:49
Jesus is the anti-type,
40:51
right?
40:51
The perfect high
40:52
priest.
40:53
We no longer have need
40:54
for priests, right?
40:55
I am not a priest, right?
40:57
We do not have an
40:58
altar.
40:58
We do not continually
40:59
make sacrifice, right?
41:00
Because Jesus made a
41:01
sacrifice of himself
41:03
once for all.
41:06
And then finally, the
41:07
last type is the
41:09
ark itself.
41:12
The ark itself.
41:13
The ark was the most
41:15
significant object in
41:16
old covenant worship.
41:19
It's a box overlaid
41:20
with gold.
41:21
And when it was
41:22
tabernacled or in the
41:24
temple, right, it was
41:24
located in the Holy of
41:26
Holies, right?
41:26
Here, they're on the
41:27
move.
41:28
So it is now moving
41:29
with them.
41:31
A golden urn holding
41:33
the manna and Aaron's
41:34
staff that budded and
41:35
the tablets of the
41:37
covenant were placed
41:38
within the ark.
41:40
Hebrews 9, 4 repeats
41:42
this for us.
41:43
The mercy seat covered
41:44
the box.
41:45
Images of two cherubim
41:46
facing one another
41:47
overshadowed the mercy
41:49
seat.
41:50
When God came down,
41:52
dwelt in the Holy of
41:53
Holies, his glory
41:54
rested above the
41:56
mercy seat.
41:57
This visible glory
41:58
rested there between
42:00
these two cherubim.
42:03
Right?
42:03
This was the place that
42:04
the sacrifice was made.
42:05
The day of atonement
42:06
sacrifice was made.
42:08
Also meant to point us
42:09
to Christ.
42:10
But all of this
42:10
elaborate picture of
42:11
God's dwelling place,
42:13
the ark itself,
42:15
is a picture of the
42:16
person and saving
42:18
work of Christ.
42:19
Christ.
42:20
You remember, if you
42:22
hear the telling of
42:23
the Holy of Holies,
42:25
the temple curtain
42:25
torn from top to
42:26
bottom, that temple
42:28
curtain when Jesus
42:28
died that was torn,
42:30
granting access to God.
42:32
Anybody know what was
42:33
on the curtains?
42:34
Two cherubim, right?
42:35
Standing over that.
42:37
When Mary Magdalene
42:39
goes and finds Jesus,
42:40
he's gone.
42:40
He's gone from the
42:41
tomb.
42:42
What's on either side
42:43
of the tomb?
42:45
Two cherubim, right?
42:46
There's two angels in
42:47
that place.
42:48
When we see the ark
42:50
in the Old Testament,
42:51
we're supposed to be
42:51
seeing Christ.
42:53
So again, carried and
42:54
held in the middle of
42:56
this river so that the
42:58
water is pushed back up.
42:59
It's in a heap, five
43:01
miles upstream.
43:02
This judgment is being
43:03
held back by something
43:06
that's meant to help us
43:08
understand Christ.
43:11
So we are saved
43:12
through the flood
43:13
because of Jesus.
43:17
So I hope this morning
43:18
that you're finding
43:18
yourself in a place
43:19
where you can rejoice
43:21
with all of this.
43:22
You can say yes and
43:23
amen to every single
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bit of it.
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If you're not,
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I'm going to pray for
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you now.
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So let's pray together.