Latest / truthunedited / The Shadow_ How Every Old Testament Book Points to Christ

Transcript

The Shadow_ How Every Old Testament Book Points to Christ · truthunedited

• 0:00
  Speaker 1: There is a moment many Christians have had but rarely admit.
• 0:04
  Speaker 1: You decide you are finally going to read the whole Bible,
• 0:07
  Speaker 1: not just the parts you already know. Genesis goes well.
• 0:12
  Speaker 1: Exodus feels dramatic. Then you arrive somewhere around the sacrifices,
• 0:18
  Speaker 1: skin diseases, priestly garments, measurements of curtains, tribal censuses, obscure
• 0:24
  Speaker 1: kings and prophets announcing judgment against nations that disappeared thousands
• 0:29
  Speaker 1: of years ago. And suddenly, the Bible starts feeling like
• 0:33
  Speaker 1: several different books stitched together. You know Jesus is important,
• 0:38
  Speaker 1: but you cannot quite see what a guilt offering in
• 0:40
  Speaker 1: Leviticus has to do with him. Why God spends so
• 0:44
  Speaker 1: much time talking about a tabernacle. Why Ruth's family history matters.
• 0:49
  Speaker 1: Why David keeps asking for a king who seems greater
• 0:52
  Speaker 1: than himself. or why Zechariah describes a priest and a
• 0:56
  Speaker 1: king in imagery that feels almost deliberately unfinished. Then you
• 1:01
  Speaker 1: reach the New Testament and something strange happens. Jesus and
• 1:06
  Speaker 1: the apostles read those old passages as though they belonged
• 1:09
  Speaker 1: to one enormous story. Jesus says Moses wrote about him.
• 1:13
  Speaker 1: Paul calls Christ our Passover. Hebrews speaks about priests, sacrifices, blood, covenant, tabernacle,
• 1:21
  Speaker 1: and the day of atonement, as though all those ancient
• 1:24
  Speaker 1: rituals were teaching a language that becomes intelligible in Christ.
• 1:27
  Speaker 1: Matthew keeps saying that it might be fulfilled. Peter speaks
• 1:31
  Speaker 1: about prophets searching into the sufferings of Christ and the
• 1:35
  Speaker 1: glory that would follow. And on the road to Emmaus...
• 1:38
  Speaker 1: After two devastated disciples tell Jesus that the crucifixion appears
• 1:43
  Speaker 1: to have destroyed their hopes, Luke says, beginning at Moses
• 1:47
  Speaker 1: and all the prophets, he expounded unto them in all
• 1:51
  Speaker 1: the Scriptures the things concerning himself. Luke 24, 27. That
• 1:57
  Speaker 1: verse raises an enormous question. What exactly did he show them?
• 2:01
  Speaker 1: Was Jesus hidden behind every sentence? No. we have to
• 2:06
  Speaker 1: be more careful than that. The Old Testament is not
• 2:09
  Speaker 1: a secret code where every tent peg represents Jesus and
• 2:13
  Speaker 1: every number conceals a prophecy. Its people were real people,
• 2:18
  Speaker 1: its laws governed a real covenant community, its wars happened
• 2:23
  Speaker 1: in history, its poems express genuine human experience, and its
• 2:28
  Speaker 1: prophets spoke first into the crises of their own generations.
• 2:33
  Speaker 1: If we erase that original meaning, we do not honor Scripture.
• 2:37
  Speaker 1: We flatten it. But there is another mistake just as serious.
• 2:42
  Speaker 1: We can read all those stories separately and never notice
• 2:45
  Speaker 1: that they keep generating the same unresolved expectations. Humanity needs
• 2:51
  Speaker 1: a serpent crusher. Abraham's family needs the promised seed. Israel
• 2:56
  Speaker 1: needs deliverance greater than Egypt. The sacrifices keep being offered
• 3:01
  Speaker 1: because sin keeps returning. The priest enters the sanctuary and
• 3:05
  Speaker 1: then has to come out and do it again next year.
• 3:08
  Speaker 1: Moses dies. Joshua dies. David sins. Solomon's kingdom fractures. The
• 3:13
  Speaker 1: temple is destroyed. Israel returns from exile, but never quite
• 3:17
  Speaker 1: reaches the glorious restoration the prophets described. The Old Testament
• 3:22
  Speaker 1: keeps giving us partial answers that create larger questions. That
• 3:26
  Speaker 1: is where the shadow begins. Paul writes in Colossians 2.17
• 3:30
  Speaker 1: about things that were a shadow of things to come,
• 3:34
  Speaker 1: but the body is of Christ. Hebrews 10.1 similarly calls
• 3:39
  Speaker 1: the law a shadow of good things to come. A
• 3:42
  Speaker 1: shadow is not imaginary, it has shape. It tells you
• 3:47
  Speaker 1: something real about the object casting it, but it is
• 3:50
  Speaker 1: not the object itself. If you see a shadow moving
• 3:53
  Speaker 1: toward the door, you know somebody is coming before you
• 3:56
  Speaker 1: see their face. That is how I want us to
• 3:59
  Speaker 1: read the Old Testament together, not as though ancient Israel
• 4:03
  Speaker 1: secretly knew every detail Christians now know about Jesus, and
• 4:07
  Speaker 1: not as though Jesus was dropped into an unrelated story
• 4:10
  Speaker 1: in Matthew. We are going to follow covenant promises, sacrifices, kings, priests, prophets, exiles, deliverers, temples, wisdom, suffering,
• 4:23
  Speaker 1: and hope until the patterns begin converging. And I want
• 4:27
  Speaker 1: you to notice something as we go. Jesus does not
• 4:31
  Speaker 1: merely fulfill predictions. He fulfills roles. He is compared with Adam, Moses, Israel, David,
• 4:38
  Speaker 1: the Passover lamb, the temple, the priest, the sacrifice, the shepherd,
• 4:44
  Speaker 1: the suffering righteous man, the bridegroom, the son of man,
• 4:48
  Speaker 1: the branch, and the servant. The Bible is preparing categories
• 4:53
  Speaker 1: long before Bethlehem. If you have ever wondered why the
• 4:57
  Speaker 1: Old Testament is necessary for understanding Jesus, stay with me,
• 5:01
  Speaker 1: because by the time we reach Malachi, I want you
• 5:04
  Speaker 1: to feel what those first-century Jews felt when they heard
• 5:08
  Speaker 1: somebody say, We have found him, of whom Moses in
• 5:12
  Speaker 1: the law and the prophets did write. John 1.45 The
• 5:17
  Speaker 1: story begins where almost every human story eventually begins, with
• 5:23
  Speaker 1: something beautiful that has been broken. Genesis opens without any
• 5:28
  Speaker 1: obvious need for sacrifice. God creates, calls His creation good,
• 5:33
  Speaker 1: and places humanity inside a world of abundance. The human
• 5:38
  Speaker 1: vocation is royal and priestly in shape. Humanity bears God's
• 5:42
  Speaker 1: image and is commissioned to rule beneath Him. There is
• 5:46
  Speaker 1: no temple building because the world itself is portrayed as
• 5:50
  Speaker 1: sacred space where God dwells with His creatures. Then Genesis
• 5:54
  Speaker 1: 3 happens. Human beings listen to the serpent instead of God,
• 5:59
  Speaker 1: grasp what was forbidden, and discover that sin does not
• 6:02
  Speaker 1: give them the freedom it advertised. It gives them shame.
• 6:06
  Speaker 1: They hide. Relationships fracture. Blame enters human speech. The ground
• 6:11
  Speaker 1: itself becomes difficult. Death moves onto the horizon. But before
• 6:17
  Speaker 1: Adam and Eve leave Eden, God speaks to the serpent,
• 6:20
  Speaker 1: I will put enmity between thee and the woman, and
• 6:23
  Speaker 1: between thy seed and her seed. It shall bruise thy head,
• 6:28
  Speaker 1: and thou shalt bruise his heel. Genesis 3.15 Christians have
• 6:33
  Speaker 1: often called this the Proto-Evangelium, the first announcement of the gospel.
• 6:38
  Speaker 1: We should recognize that Genesis itself does not explain everything
• 6:42
  Speaker 1: later theology sees in this verse. At the immediate level,
• 6:46
  Speaker 1: there will be ongoing conflict between humanity and the serpent.
• 6:50
  Speaker 1: Yet the language creates an expectation that later Scripture intensifies,
• 6:54
  Speaker 1: the serpent will not have the final word. A descendant
• 6:58
  Speaker 1: of the woman will ultimately strike the serpent's head while
• 7:01
  Speaker 1: being wounded in the conflict. Do you hear the shape
• 7:05
  Speaker 1: of it? Victory through suffering. The pattern appears before Abraham,
• 7:09
  Speaker 1: before Moses, before Israel, before the law, before the sacrificial system.
• 7:15
  Speaker 1: The victor will be wounded. That pattern will return. Genesis
• 7:20
  Speaker 1: then begins narrowing the promise. Humanity fractures into violence. The
• 7:25
  Speaker 1: flood comes. God preserves Noah and establishes a covenant that
• 7:29
  Speaker 1: stabilizes creation, but Noah is not the final righteous man.
• 7:34
  Speaker 1: He emerges from the flood into a renewed world and
• 7:38
  Speaker 1: then immediately reminds us that the human heart still carries
• 7:42
  Speaker 1: the old problem. Then Abraham appears. God tells him, In
• 7:46
  Speaker 1: thee shall all families of the earth be blessed. Genesis 12.3 Later,
• 7:52
  Speaker 1: the promise is tied to Abraham's offspring, the biblical story,
• 7:56
  Speaker 1: is narrowing toward one family, through whom blessing will somehow
• 8:01
  Speaker 1: return to the nations. Then Genesis 22 takes Abraham up
• 8:05
  Speaker 1: a mountain. If you have children, do not sanitize this story.
• 8:10
  Speaker 1: Abraham is told to take Isaac, the son through whom
• 8:13
  Speaker 1: the promise is supposed to continue, and offer him. The
• 8:17
  Speaker 1: text slows down. Wood is placed on Isaac. Father and
• 8:22
  Speaker 1: son climb together. Isaac finally asks the question hanging over
• 8:27
  Speaker 1: the entire scene, Behold the fire and the wood, but
• 8:31
  Speaker 1: where is the lamb for a burnt offering? Genesis 22.7
• 8:36
  Speaker 1: Abraham answers, My son, God will provide himself a lamb
• 8:41
  Speaker 1: for a burnt offering. Genesis 22.8 At the crucial moment,
• 8:46
  Speaker 1: God stops Abraham. Isaac is not sacrificed. Abraham sees a
• 8:51
  Speaker 1: ram caught by its horns and offers the ram in
• 8:55
  Speaker 1: the stead of his son, Genesis 22.13. Do not rush
• 9:00
  Speaker 1: past those words, in the stead of his son. A
• 9:04
  Speaker 1: substitute dies, the beloved son lives. Genesis 22 is not
• 9:09
  Speaker 1: a simple one-to-one prediction of Calvary. The animal is a ram,
• 9:13
  Speaker 1: not Isaac, and the story first reveals God's testing of Abraham,
• 9:18
  Speaker 1: his provision and and his preservation of the covenant promise.
• 9:22
  Speaker 1: Yet Christians did not invent the connection between Moriah and
• 9:26
  Speaker 1: the logic of substitution from nowhere. Genesis has given us
• 9:31
  Speaker 1: a pattern— beloved son, wood, sacrifice, divine provision, substitute, life preserved
• 9:39
  Speaker 1: through another's death. Then the New Testament tells us God
• 9:43
  Speaker 1: so loved the world that he gave his only begotten son,
• 9:47
  Speaker 1: John 3.16. And Paul says, God spared not his own son,
• 9:52
  Speaker 1: but delivered him up for us all, Romans 8.32. Genesis asked,
• 9:58
  Speaker 1: Where is the Lamb? The Bible will spend centuries answering.
• 10:02
  Speaker 1: Even Joseph adds another shadow. He is the beloved son
• 10:06
  Speaker 1: rejected by his brothers, sold, humiliated, falsely accused, lowered into suffering,
• 10:14
  Speaker 1: then raised to power in a way that eventually preserves
• 10:17
  Speaker 1: the same brothers who betrayed him. Joseph tells them, Ye
• 10:20
  Speaker 1: thought evil against me, but God meant it unto good,
• 10:24
  Speaker 1: to bring to pass, as it is this day, to
• 10:27
  Speaker 1: save much people alive. Genesis 50.20 Again, Joseph is not Jesus.
• 10:34
  Speaker 1: Joseph has his own historical story. Yet the pattern is
• 10:38
  Speaker 1: becoming familiar. Rejected one, dissent, exaltation, salvation for those involved
• 10:44
  Speaker 1: in his rejection. The shadow is getting longer. Exodus begins
• 10:48
  Speaker 1: with God's covenant family enslaved. Pharaoh is not merely an
• 10:52
  Speaker 1: unpleasant ruler. He claims power over life, labor, fertility, and death.
• 10:58
  Speaker 1: Hebrew sons are thrown into the Nile. Israel groans. Exodus
• 11:02
  Speaker 1: 2 says God hears their groaning and remembers his covenant.
• 11:06
  Speaker 1: Then Moses arrives as deliverer. Moses himself becomes an important
• 11:10
  Speaker 1: biblical pattern. He survives a murderous decree against infants, passes
• 11:15
  Speaker 1: through water, confronts a tyrannical ruler, mediates covenant, gives God's law,
• 11:22
  Speaker 1: ascends the mountain, intercedes for rebellious people, and speaks with
• 11:26
  Speaker 1: God in extraordinary intimacy. Yet Moses himself tells Israel that
• 11:32
  Speaker 1: another prophet is coming. The Lord thy God will raise
• 11:36
  Speaker 1: up unto thee a prophet from the midst of thee,
• 11:40
  Speaker 1: of thy brethren like unto me, unto him ye shall hearken.
• 11:44
  Speaker 1: Deuteronomy 18.15 The Old Testament will end without anyone completely
• 11:50
  Speaker 1: exhausting that expectation. Then comes Passover. Picture an Israelite home
• 11:55
  Speaker 1: on the night of Exodus 12. The family has heard
• 11:59
  Speaker 1: the warning. Judgment is coming through Egypt. A lamb has
• 12:03
  Speaker 1: been killed. Blood has been applied to the doorposts. Inside
• 12:07
  Speaker 1: the house there is no Hebrew superiority protecting them. They
• 12:11
  Speaker 1: are protected according to God's provision. God says, When I
• 12:15
  Speaker 1: see the blood, I will pass over you. Exodus 12.13
• 12:20
  Speaker 1: The Passover is first a memorial of Israel's deliverance from Egypt.
• 12:26
  Speaker 1: We should not erase that. It is not technically the
• 12:29
  Speaker 1: same ritual as the Day of Atonement or the Levitical
• 12:32
  Speaker 1: guilt offering. Yet by the time the New Testament says,
• 12:36
  Speaker 1: Christ our Passover is sacrificed for us, 1 Corinthians 5.7,
• 12:41
  Speaker 1: the connection is explicit. Jesus dies during Passover season. and
• 12:46
  Speaker 1: John emphasizes lamb imagery throughout his gospel. The Bible has
• 12:51
  Speaker 1: now given us another category, deliverance from judgment through the
• 12:56
  Speaker 1: death of a lamb. Then Israel passes through the sea.
• 13:00
  Speaker 1: Paul will later speak of Israel's passage in baptismal terms
• 13:03
  Speaker 1: in 1 Corinthians 10. The people move from slavery toward
• 13:08
  Speaker 1: covenant identity. Yet they quickly discover that escaping Pharaoh does
• 13:12
  Speaker 1: not remove Pharaoh from the human heart. They complain. They rebel.
• 13:16
  Speaker 1: They create a golden calf, and they need food. God
• 13:19
  Speaker 1: gives manna. They need water. God provides from the rock.
• 13:23
  Speaker 1: Centuries later, Jesus stands before a crowd and says, I
• 13:27
  Speaker 1: am the bread of life. John 6.35 Paul goes even
• 13:31
  Speaker 1: further when reflecting typologically on Israel's wilderness journey. They drank
• 13:36
  Speaker 1: of that spiritual rock that followed them. and that rock
• 13:39
  Speaker 1: was Christ. 1 Corinthians 10.4 Then Numbers gives us one
• 13:44
  Speaker 1: of Jesus' own favorite Old Testament pictures. Israel's sins in
• 13:49
  Speaker 1: the wilderness and poisonous serpents spread through the camp. God
• 13:53
  Speaker 1: tells Moses to make a bronze serpent and lift it up.
• 13:57
  Speaker 1: Those who look at it live. Jesus tells Nicodemus, As
• 14:02
  Speaker 1: Moses lifted up the serpent in the wilderness, even so
• 14:06
  Speaker 1: must the Son of Man be lifted up. John 3.14.
• 14:11
  Speaker 1: Jesus himself teaches us how typology works. The bronze serpent
• 14:15
  Speaker 1: was not secretly Jesus in physical form. It was a
• 14:19
  Speaker 1: historical instrument of healing inside numbers. But its shape, death
• 14:24
  Speaker 1: threatening the people, God's provision lifted before them, life received
• 14:29
  Speaker 1: by looking in faith, becomes a pattern Jesus says his
• 14:33
  Speaker 1: own crucifixion will fulfill. Then Leviticus opens, and this is
• 14:37
  Speaker 1: where many Bible-reading plans quietly die. But if you want
• 14:42
  Speaker 1: to understand the cross, Leviticus is not a detour. It
• 14:46
  Speaker 1: is vocabulary. Israel has been rescued from Egypt, and now
• 14:50
  Speaker 1: an even more difficult question appears. How can a holy
• 14:54
  Speaker 1: God dwell among an unholy people without consuming them? The
• 15:00
  Speaker 1: tabernacle stands at the center of Israel's camp. God's presence
• 15:04
  Speaker 1: is among them. That is glorious, but it is also
• 15:08
  Speaker 1: dangerous because holiness is not sentimental warmth. Sin, impurity, death,
• 15:14
  Speaker 1: and rebellion cannot simply be treated as though they do
• 15:17
  Speaker 1: not matter. So God gives priests, sacrifices, purification rituals, sacred space, atonement.
• 15:25
  Speaker 1: The Hebrew verb often connected with atonement is kippah, and
• 15:29
  Speaker 1: the lid of the ark is called the kapparet. traditionally
• 15:33
  Speaker 1: translated mercy seat or atonement cover. This is the place
• 15:39
  Speaker 1: associated especially with the Day of Atonement in Leviticus 16,
• 15:44
  Speaker 1: when the high priest enters the innermost sanctuary with blood.
• 15:49
  Speaker 1: Once a year, not whenever he feels like it and
• 15:51
  Speaker 1: not casually, once a year carrying blood, one goat is slain, another,
• 15:56
  Speaker 1: the so-called scapegoat, has Israel's sins confessed over it and
• 16:01
  Speaker 1: is sent away into the wilderness, symbolically carrying the people's
• 16:05
  Speaker 1: iniquities away. The ritual is rich enough that we should
• 16:09
  Speaker 1: not flatten it into one simplistic equation. Cleansing, sacred space, sin-bearing, purification,
• 16:17
  Speaker 1: priestly mediation, and covenant restoration are all involved. But Hebrews
• 16:23
  Speaker 1: later looks directly at this system and says the repeated
• 16:27
  Speaker 1: sacrifices could not finally perfect the worshipper. Priests kept standing
• 16:32
  Speaker 1: because their work kept repeating. Christ comes as the greater
• 16:36
  Speaker 1: High Priest and enters decisively, not by the blood of
• 16:39
  Speaker 1: goats and calves, but by His own blood. Hebrews 9.12
• 16:43
  Speaker 1: Leviticus has taught us what problem needs solving. Hebrews tells us,
• 16:49
  Speaker 1: Christ enters the grammar Leviticus gave us and brings it
• 16:52
  Speaker 1: to completion. Even Israel's purity laws belonged to this larger world.
• 16:58
  Speaker 1: We should not say they were merely metaphors for inner holiness.
• 17:02
  Speaker 1: They organized Israel's embodied covenant life, distinguishing clean and unclean,
• 17:08
  Speaker 1: teaching Israel that approaching holy presence was not casual. Yet
• 17:13
  Speaker 1: when Jesus touches lepers and instead of becoming unclean makes
• 17:17
  Speaker 1: them clean, something remarkable is happening. Holiness is no longer
• 17:21
  Speaker 1: simply guarded from impurity. In Christ, holiness begins moving outward
• 17:27
  Speaker 1: and overcoming impurity. Then Deuteronomy brings Moses to the edge
• 17:32
  Speaker 1: of the land. He will not enter. The greatest prophet
• 17:36
  Speaker 1: Israel has known dies looking toward a promise he cannot
• 17:40
  Speaker 1: personally complete. Joshua will lead the people in, but even
• 17:44
  Speaker 1: Joshua will not provide final rest. Hebrews 4 notices this.
• 17:50
  Speaker 1: If Joshua had given ultimate rest, Scripture would not later
• 17:54
  Speaker 1: speak of another day. That is a recurring Old Testament experience.
• 17:59
  Speaker 1: A deliverer comes, he really helps, and then you discover
• 18:03
  Speaker 1: you still need another deliverer. Joshua carries Israel into the land.
• 18:09
  Speaker 1: His Hebrew name, Yehoshua, belongs to the same name family
• 18:13
  Speaker 1: later represented by Jesus, Yeshua. That does not make Joshua
• 18:18
  Speaker 1: a hidden incarnation of Christ. but the naming connection is meaningful.
• 18:23
  Speaker 1: Joshua brings Israel into an earthly inheritance. Jesus brings God's
• 18:28
  Speaker 1: people toward a deeper rest and inheritance. Then Judges shows
• 18:33
  Speaker 1: what happens when there is no faithful king. The book
• 18:36
  Speaker 1: becomes progressively darker. The repeated sentence is devastating. In those
• 18:42
  Speaker 1: days there was no king in Israel. Every man did
• 18:46
  Speaker 1: that which was right in his own eyes. Judges 21-25.
• 18:51
  Speaker 1: Judges gives Israel deliverers, Othniel, Ehud, Deborah, and Barak, Gideon, Jephthah, Samson.
• 19:00
  Speaker 1: But almost every deliverer reveals the limits of human rescue.
• 19:03
  Speaker 1: Gideon wins and then creates new problems. Jephthah's story becomes tragic.
• 19:09
  Speaker 1: Samson is gifted and morally unstable. The book makes you
• 19:13
  Speaker 1: want a king. Then Ruth quietly answers a question you
• 19:16
  Speaker 1: did not yet realize judges had created. While Israel's national
• 19:21
  Speaker 1: story is chaotic, a Moabite widow chooses covenant loyalty. Ruth
• 19:26
  Speaker 1: clings to Naomi. Boaz acts as a goal, a kinsman redeemer,
• 19:31
  Speaker 1: preserving family and inheritance according to Israel's covenant structures. The
• 19:35
  Speaker 1: book ends with genealogy. Ruth becomes the great-grandmother of David.
• 19:40
  Speaker 1: Do you see what the Bible just did? A Moabite widow,
• 19:44
  Speaker 1: standing in a field gathering leftover grain, becomes part of
• 19:48
  Speaker 1: the royal line through wisdom. the Messiah will come. God's
• 19:52
  Speaker 1: redemptive history is being carried through ordinary faithfulness that nobody
• 19:57
  Speaker 1: at the time would have recognized as globally significant. That
• 20:01
  Speaker 1: should encourage somebody whose life feels small. Ruth did not
• 20:06
  Speaker 1: wake up each morning saying, Today I am advancing messianic history.
• 20:11
  Speaker 1: She took care of Naomi. She worked. Boaz acted honorably.
• 20:15
  Speaker 1: God built a kingdom out of ordinary covenant faithfulness. Then
• 20:19
  Speaker 1: 1 Samuel introduces Saul and David. Saul looks like a king.
• 20:24
  Speaker 1: David does not. When Samuel comes to Jesse's house, Eliab
• 20:28
  Speaker 1: looks so impressive that Samuel thinks surely this is God's anointed.
• 20:33
  Speaker 1: God corrects him. Man looketh on the outward appearance, but
• 20:37
  Speaker 1: the Lord looketh on the heart. 1 Samuel 16.7 David
• 20:43
  Speaker 1: is anointed. He becomes shepherd, warrior, fugitive, king. And then
• 20:49
  Speaker 1: 2 Samuel 7 becomes one of the central messianic passages
• 20:53
  Speaker 1: in the Bible. God promises David concerning his offspring, I
• 20:57
  Speaker 1: will establish the throne of his kingdom forever. 2 Samuel 7.13
• 21:03
  Speaker 1: At first, Solomon appears to be the fulfillment, and he is, partly.
• 21:08
  Speaker 1: But Solomon dies, the kingdom divides, David's descendants fail. So
• 21:13
  Speaker 1: the promise begins stretching beyond every ordinary son of David.
• 21:17
  Speaker 1: The Psalms will start speaking about a royal son whose
• 21:20
  Speaker 1: dominion reaches the nations. Isaiah will speak of a child
• 21:25
  Speaker 1: on David's throne whose government and peace never end. Jeremiah
• 21:30
  Speaker 1: will speak of a righteous branch from David. Ezekiel will
• 21:33
  Speaker 1: promise one shepherd, My servant David, long after historical David
• 21:39
  Speaker 1: is dead. By the time blind Bartimaeus cries, Jesus, thou
• 21:43
  Speaker 1: son of David, have mercy on me. Mark 10.47 He
• 21:48
  Speaker 1: is not merely reciting ancestry. He is making a messianic claim.
• 21:53
  Speaker 1: But David himself is not merely a triumphal shadow. He
• 21:56
  Speaker 1: is a complicated one. He is anointed, rejected by Saul, pursued,
• 22:01
  Speaker 1: surrounded by loyal followers, eventually enthroned, and then David sins
• 22:07
  Speaker 1: catastrophically with Bathsheba and Uriah. That failure matters. David can
• 22:12
  Speaker 1: point toward the Messiah precisely because David cannot be the Messiah.
• 22:17
  Speaker 1: The shadow is not the reality. The king needs a king.
• 22:21
  Speaker 1: Solomon builds the temple. At the dedication, even Solomon recognizes
• 22:25
  Speaker 1: the paradox. Behold, the heaven and heaven of heavens cannot
• 22:30
  Speaker 1: contain thee, how much less this house that I have builded.
• 22:33
  Speaker 1: 1 Kings 8.27 The temple becomes the great center of
• 22:39
  Speaker 1: Israel's worship, sacrifice, priesthood, and divine presence. Then John tells
• 22:45
  Speaker 1: us Jesus stands in the temple and says, Destroy this temple,
• 22:48
  Speaker 1: and in three days I will raise it up. John
• 22:51
  Speaker 1: explains he spake of the temple of his body. John 2.19.21
• 22:57
  Speaker 1: Jesus is not merely visiting sacred space. He identifies himself
• 23:02
  Speaker 1: as the place where God and humanity meet. Later, through
• 23:06
  Speaker 1: union with Christ and the indwelling Spirit. The New Testament
• 23:10
  Speaker 1: can describe the church as God's temple and believers as
• 23:14
  Speaker 1: living stones. Peter says, Ye also, as lively stones, are
• 23:19
  Speaker 1: built up a spiritual house. 1 Peter 2.5. The temple
• 23:23
  Speaker 1: shadow expands into a people, then kings and chronicles become
• 23:27
  Speaker 1: painful because the royal experiment collapses. Some kings seek God.
• 23:32
  Speaker 1: Many do not. Prophets warn. Idolatry spreads. Assyria destroys the
• 23:38
  Speaker 1: northern kingdom. Babylon destroys Jerusalem. The temple burns. The Davidic
• 23:43
  Speaker 1: throne appears empty. If you are reading the Bible for
• 23:47
  Speaker 1: the first time, this should feel like covenant promises are
• 23:50
  Speaker 1: falling apart. but the prophets insist they are not. Even
• 23:54
  Speaker 1: in exile, hope remains. Chronicles retells Israel's story with sustained
• 23:59
  Speaker 1: attention to David, temple, priesthood, and worship. In the Christian
• 24:04
  Speaker 1: ordering of the Old Testament, Chronicles appears earlier, but in
• 24:08
  Speaker 1: the traditional Hebrew arrangement, Chronicles concludes the Scriptures with Cyrus
• 24:14
  Speaker 1: authorizing return and rebuilding. Even the shape of the canon
• 24:19
  Speaker 1: can leave Israel looking toward restoration. Ezra and Nehemiah bring
• 24:24
  Speaker 1: people back from exile. The temple is rebuilt, Jerusalem's wall
• 24:28
  Speaker 1: is repaired, and that is good. But if you read carefully,
• 24:32
  Speaker 1: the restoration feels incomplete. The glory described by Isaiah has
• 24:37
  Speaker 1: not fully arrived. Sin returns. Nehemiah ends dealing with covenant
• 24:41
  Speaker 1: violations again. The people are home, yet something is still missing.
• 24:46
  Speaker 1: That is one reason the prophetic hope continues beyond the
• 24:50
  Speaker 1: return from Babylon. Physical return is not enough. Humanity needs
• 24:54
  Speaker 1: a deeper restoration. then Esther gives us perhaps the least
• 24:59
  Speaker 1: obvious messianic connection, because God is not explicitly named in
• 25:04
  Speaker 1: the book, and there is no direct messianic prophecy. Yet
• 25:08
  Speaker 1: Esther preserves the covenant people from a genocidal plot. If
• 25:13
  Speaker 1: Haman's plan succeeds, the Jewish people are destroyed throughout the
• 25:18
  Speaker 1: Persian empire, including the line through which the biblical promises
• 25:22
  Speaker 1: will continue. God's providence operates even when He appears hidden.
• 25:27
  Speaker 1: A Jewish woman takes enormous personal risk. Mordecai tells her,
• 25:32
  Speaker 1: Who knoweth whether thou art come to the kingdom for
• 25:35
  Speaker 1: such a time as this? Esther 4.14 The Messianic line
• 25:41
  Speaker 1: survives not through a public miracle at the Red Sea,
• 25:44
  Speaker 1: but through providence, courage, timing, and reversal. The Bible teaches
• 25:49
  Speaker 1: us to recognize God— the both when the sea opens and
• 25:52
  Speaker 1: when the paperwork happens to move at exactly the right moment.
• 25:57
  Speaker 1: Then the Bible gives us books that do not primarily
• 26:00
  Speaker 1: move history forward. They teach us how to live inside
• 26:03
  Speaker 1: the human condition while waiting for God. Job is not
• 26:08
  Speaker 1: a straightforward prophecy of Jesus, yet Christians cannot read the
• 26:12
  Speaker 1: story of an innocent sufferer wrestling with accusation without hearing
• 26:16
  Speaker 1: echoes that later become louder in Christ. Job's friends are
• 26:20
  Speaker 1: convinced suffering must prove hidden guilt. Job knows the equation
• 26:25
  Speaker 1: is too simple. At one point he cries out for
• 26:28
  Speaker 1: someone who could stand between himself and God. Neither is
• 26:31
  Speaker 1: there any daysman betwixt us that might lay his hand
• 26:35
  Speaker 1: upon us both. Job 9.33 A mediator, somebody who can
• 26:40
  Speaker 1: stand between. Later he says, I know that my Redeemer liveth.
• 26:45
  Speaker 1: Job 19.25 though the precise meaning and translation of that
• 26:50
  Speaker 1: text must be handled carefully in its Job context. The
• 26:54
  Speaker 1: Hebrew goal can refer to a vindicator or redeemer, and
• 26:57
  Speaker 1: Job longs for one who will ultimately vindicate him. The
• 27:01
  Speaker 1: New Testament announces a mediator in far fuller form. There
• 27:06
  Speaker 1: is one God and one mediator between God and men,
• 27:10
  Speaker 1: the man Christ Jesus, 1 Timothy 2.5. Job gives us
• 27:14
  Speaker 1: the ache before the answer. Then Psalms places us inside
• 27:18
  Speaker 1: Israel's worship. Here the messianic thread becomes unmistakable. Psalm 2
• 27:24
  Speaker 1: speaks of God's anointed, his Messiah, his Mashiach, and says
• 27:28
  Speaker 1: to the king, Thou art my son. Psalm 2, 7.
• 27:33
  Speaker 1: The nations rage, but God establishes his king. Psalm 22 begins,
• 27:39
  Speaker 1: My God, my God, why hast thou forsaken me? It
• 27:43
  Speaker 1: describes mockery, bodily suffering, enemies, and divided garments in language
• 27:48
  Speaker 1: that the gospel writers repeatedly connect with the crucifixion. Psalm
• 27:53
  Speaker 1: 110 begins, The Lord said unto my Lord, Sit thou
• 27:58
  Speaker 1: at my right hand. Psalm 110 verse 1. Jesus himself
• 28:03
  Speaker 1: uses this psalm when questioning how the Messiah can be
• 28:06
  Speaker 1: merely David's son if David calls him Lord. The same
• 28:11
  Speaker 1: psalm speaks of a priest forever, after the order of Melchizedek.
• 28:15
  Speaker 1: Language Hebrews develops into its theology of Christ's priesthood. Psalms
• 28:20
  Speaker 1: does not give us one simple messianic image. It gives
• 28:24
  Speaker 1: us king, son, rejected, righteous, sufferer, priest, shepherd, enthroned lord.
• 28:29
  Speaker 1: Those roles will eventually meet in one person. Proverbs takes
• 28:33
  Speaker 1: us into wisdom. Here we should be careful, because Christians
• 28:36
  Speaker 1: have sometimes read personified wisdom in Proverbs 8. as though
• 28:41
  Speaker 1: every line were a direct description of the preexistent Christ.
• 28:46
  Speaker 1: The New Testament certainly calls Christ the wisdom of God,
• 28:49
  Speaker 1: 1 Corinthians 1.24, and John presents the eternal Word through
• 28:55
  Speaker 1: whom all things were made. There are theological resonances between
• 29:00
  Speaker 1: biblical wisdom and Christ, but Proverbs 1 personifies God's wisdom poetically,
• 29:06
  Speaker 1: calling human beings to live according to the moral order
• 29:09
  Speaker 1: of His world, The Christological connection becomes clearer when the
• 29:14
  Speaker 1: New Testament says that in Christ are hid all the
• 29:17
  Speaker 1: treasures of wisdom and knowledge. Colossians 2.3 Jesus does not
• 29:23
  Speaker 1: merely give wise sayings. He embodies God's wisdom in a
• 29:27
  Speaker 1: way the world calls foolish because his wisdom reaches its
• 29:30
  Speaker 1: climax at the cross. Ecclesiastes asks a different question. What
• 29:35
  Speaker 1: can life under the sun finally give you? Work? Pleasure? Wealth? achievement, wisdom.
• 29:42
  Speaker 1: Generations come and go. Death eventually levels the powerful and powerless.
• 29:48
  Speaker 1: The repeated Hebrew word hebel can mean vapor, breath, mist,
• 29:53
  Speaker 1: something real but impossible to grasp and unable to bear
• 29:56
  Speaker 1: the weight we place on it. Ecclesiastes creates hunger for
• 30:01
  Speaker 1: something beyond the closed circle of life under the sun.
• 30:05
  Speaker 1: Then the New Testament announces resurrection. If Ecclesiastes forces us
• 30:10
  Speaker 1: to look honestly at death's power over human achievement, Christ's
• 30:14
  Speaker 1: resurrection breaks open the horizon. Paul says in 1 Corinthians
• 30:19
  Speaker 1: 15 that because Christ is raised, labor in the Lord
• 30:23
  Speaker 1: is not vain. The word vain suddenly means something different
• 30:27
  Speaker 1: when resurrection enters the story. Song of Songs is even
• 30:32
  Speaker 1: more delicate. It is first a celebration of human love, desire, beauty,
• 30:37
  Speaker 1: and covenant affection. We should not erase that by turning
• 30:41
  Speaker 1: every body part into an allegory about Jesus. Yet the
• 30:45
  Speaker 1: wider biblical story repeatedly uses marriage as covenant imagery. God
• 30:51
  Speaker 1: is husband to Israel. Israel's unfaithfulness is described as adultery.
• 30:57
  Speaker 1: The prophets anticipate restoration. Jesus calls himself the bridegroom. Paul
• 31:03
  Speaker 1: describes Christ and the church through marital language in Ephesians 5.
• 31:08
  Speaker 1: Revelation ends with the marriage supper of the Lamb. So
• 31:12
  Speaker 1: Song of Songs contributes to a biblical world in which
• 31:16
  Speaker 1: covenant love is not incidental imagery. It prepares our imagination
• 31:21
  Speaker 1: for a God who does not merely govern a people.
• 31:25
  Speaker 1: He loves them. Then we arrive at Isaiah, and suddenly
• 31:29
  Speaker 1: the threads start converging almost faster than we can follow them.
• 31:33
  Speaker 1: Isaiah sees the Lord, high and lifted up, in Isaiah 6.
• 31:38
  Speaker 1: He announces judgment, but also hope. A child will be born.
• 31:44
  Speaker 1: Unto us a child is born. Unto us a son
• 31:49
  Speaker 1: is given. and his government will increase without end upon
• 31:52
  Speaker 1: the throne of David, Isaiah 9, 6-7. A shoot will
• 31:58
  Speaker 1: come from the stump of Jesse, David's father. The Spirit
• 32:01
  Speaker 1: of the Lord will rest upon him. He will judge
• 32:05
  Speaker 1: with righteousness, Isaiah 11, 1-4. Then Isaiah introduces the servant.
• 32:11
  Speaker 1: At points, Israel itself is explicitly called God's servant. That matters.
• 32:17
  Speaker 1: The servant motif is not detached from Israel's vocation. Yet
• 32:22
  Speaker 1: as Isaiah progresses, the servant appears to do for Israel
• 32:26
  Speaker 1: what Israel itself has failed to do. Isaiah 49 says
• 32:30
  Speaker 1: the servant will restore Jacob and also become a light
• 32:34
  Speaker 1: to the Gentiles, so God's salvation reaches the ends of
• 32:37
  Speaker 1: the earth. Then Isaiah 52.13-53.12 gives us the fourth servant song.
• 32:46
  Speaker 1: Before the suffering is described, God says, My servant shall
• 32:50
  Speaker 1: deal prudently, he shall be exalted and extolled, and be
• 32:54
  Speaker 1: very high. Isaiah 52.13 Then the path to exaltation goes
• 33:00
  Speaker 1: through rejection. He is despised and rejected of men, a
• 33:06
  Speaker 1: man of sorrows and acquainted with grief. Isaiah 53.3 Then substitution.
• 33:14
  Speaker 1: He was wounded for our transgressions. He was bruised for
• 33:18
  Speaker 1: our iniquities. 53.5. Then the sheep imagery reverses. All we
• 33:24
  Speaker 1: like sheep have gone astray. 53.6. The wandering sheep create
• 33:29
  Speaker 1: the problem. The servant becomes the lamb. He is brought
• 33:33
  Speaker 1: as a lamb to the slaughter. 53.7. Then death. He
• 33:38
  Speaker 1: was cut off out of the land of the living. 53.8.
• 33:40
  Speaker 1: Then burial. He made His grave with the wicked and
• 33:46
  Speaker 1: with the rich in His death, 53.9. And then something strange.
• 33:53
  Speaker 1: The servant who dies somehow shall see His seed, shall
• 33:56
  Speaker 1: prolong His days, shall see of the travail of His soul,
• 34:01
  Speaker 1: and shall be satisfied, and shall justify many, 53.10-11. Death
• 34:08
  Speaker 1: does not finish Him. The New Testament does not have
• 34:11
  Speaker 1: to force Jesus into Isaiah 53. Jesus' life, death, and
• 34:16
  Speaker 1: resurrection walk directly into categories Isaiah has already built. Rejected, innocent, silent, sin-bearing, killed, vindicated,
• 34:25
  Speaker 1: and exalted, saving many. And Isaiah is not finished. The
• 34:30
  Speaker 1: book ends with new creation imagery, new heavens, and a
• 34:33
  Speaker 1: new earth. The servant's mission eventually reaches cosmic restoration. Jeremiah
• 34:40
  Speaker 1: lives through national collapse. He watches Judah refuse warning after
• 34:44
  Speaker 1: warning until Babylon comes. He is mocked, threatened, imprisoned, and
• 34:50
  Speaker 1: called to proclaim words almost nobody wants to hear. Yet
• 34:55
  Speaker 1: in the middle of judgment, he announces one of Scripture's
• 34:58
  Speaker 1: greatest covenant promises.' Behold, the days come,' saith the Lord,'
• 35:04
  Speaker 1: that I will make a new covenant with the house
• 35:06
  Speaker 1: of Israel,' and with the house of Judah, Jeremiah 31.31.
• 35:12
  Speaker 1: Notice with whom the covenant is promised, Israel and Judah.
• 35:16
  Speaker 1: Christian theology should never turn the new covenant into a
• 35:19
  Speaker 1: contemptuous statement that God abandoned Israel and invented something unrelated.
• 35:25
  Speaker 1: The promise grows from Israel's covenant story, but the covenant
• 35:29
  Speaker 1: will involve something deeper. I will put my law in
• 35:32
  Speaker 1: their inward parts and write it in their hearts. Jeremiah 31.33.
• 35:39
  Speaker 1: And then, I will forgive their iniquity and I will
• 35:42
  Speaker 1: remember their sin no more. 31.34. Centuries later, Jesus lifts
• 35:49
  Speaker 1: the cup and says, This cup is the new testament,
• 35:53
  Speaker 1: the new covenant, in my blood. Luke 22.20. Jeremiah asked
• 35:58
  Speaker 1: how covenant faithfulness could reach the heart. Jesus places his
• 36:03
  Speaker 1: blood at the inauguration of the answer. Lamentations gives us
• 36:07
  Speaker 1: the grief surrounding Jerusalem's destruction. This is not direct messianic
• 36:13
  Speaker 1: prophecy in the usual sense. It is what covenant collapse
• 36:17
  Speaker 1: feels like from the inside. Streets empty. Children suffer. The
• 36:22
  Speaker 1: city once full becomes lonely. Yet at the emotional center
• 36:27
  Speaker 1: comes a sentence believers still cling to. It is of
• 36:31
  Speaker 1: the Lord's mercies that we are not consumed, because his
• 36:34
  Speaker 1: compassions fail not. Lamentations 3.22 Even judgment does not eliminate
• 36:41
  Speaker 1: covenant mercy. The New Testament's gospel requires both truths. Sin
• 36:46
  Speaker 1: is serious. Mercy is deeper. Ezekiel then takes the crisis further.
• 36:51
  Speaker 1: The temple has been defiled. Leadership has failed. God's glory departs.
• 36:56
  Speaker 1: Israel's problem cannot be solved merely by giving them another
• 37:00
  Speaker 1: copy of the law because the problem has entered the heart.
• 37:03
  Speaker 1: So God promises, a new heart also will I give you.
• 37:07
  Speaker 1: and a new spirit will I put within you. Ezekiel 36, 26.
• 37:13
  Speaker 1: He promises his spirit within the people, enabling covenant faithfulness.
• 37:18
  Speaker 1: Then comes the valley of dry bones in Ezekiel 37.
• 37:22
  Speaker 1: Bones lie scattered and dry. God asks, Son of man,
• 37:26
  Speaker 1: can these bones live? Ezekiel wisely answers, O Lord God,
• 37:32
  Speaker 1: thou knowest. The vision first concerns Israel's national restoration. The
• 37:37
  Speaker 1: text itself interprets the bones as the whole house of
• 37:41
  Speaker 1: Israel feeling cut off and without hope. We should respect
• 37:45
  Speaker 1: that original meaning, yet the imagery of spirit, breath, graves opening,
• 37:50
  Speaker 1: and life returning becomes part of the biblical reservoir through
• 37:54
  Speaker 1: which resurrection hope later becomes intelligible. God specializes in bringing
• 37:59
  Speaker 1: life where human possibility has ended. Ezekiel also promises a
• 38:04
  Speaker 1: future shepherd. I will set up one shepherd over them,
• 38:08
  Speaker 1: and he shall feed them even my servant David. Ezekiel 34.23
• 38:13
  Speaker 1: Historical David has been dead for centuries. So who is
• 38:17
  Speaker 1: this David? The promise is not about digging up David's
• 38:21
  Speaker 1: body and putting him back on a throne. It is
• 38:24
  Speaker 1: Davidic expectation projected into the future. Then Jesus stands in
• 38:29
  Speaker 1: John 10 and says, I am the good shepherd. The
• 38:33
  Speaker 1: prophets taught us to recognize what that claim means. Daniel
• 38:37
  Speaker 1: lives under empire, Babylon, then Persia. Human kingdoms appear enormous,
• 38:42
  Speaker 1: but Daniel repeatedly sees them from heaven's perspective. Nebuchadnezzar dreams
• 38:47
  Speaker 1: of a giant statue representing kingdoms, but a stone, cut
• 38:52
  Speaker 1: out without hands, strikes the statue and eventually becomes a
• 38:56
  Speaker 1: mountain filling the earth. Daniel too. Human empires look like
• 39:01
  Speaker 1: glorious metal from one angle and temporary material from another.
• 39:06
  Speaker 1: Then Daniel 7 gives us beasts rising from the sea.
• 39:10
  Speaker 1: Empires that advertise themselves as civilized appear beastly from heaven's perspective.
• 39:16
  Speaker 1: Then one like the Son of Man comes with the
• 39:19
  Speaker 1: clouds to the Ancient of Days and receives dominion and
• 39:22
  Speaker 1: glory and a kingdom that all people, nations, and languages
• 39:27
  Speaker 1: should serve him. Daniel 7.14 7.14. Jesus repeatedly calls himself
• 39:33
  Speaker 1: the Son of Man. We sometimes hear that phrase as
• 39:36
  Speaker 1: merely a humble human being. Daniel makes it much bigger.
• 39:42
  Speaker 1: At his trial, Jesus reaches directly for Daniel's seven language,
• 39:47
  Speaker 1: telling the authorities that they will see the Son of
• 39:49
  Speaker 1: Man at the right hand of power and coming with
• 39:52
  Speaker 1: the clouds. They understand the claim is enormous. The apparent
• 39:56
  Speaker 1: prisoner is identifying himself with the human-like royal figure whose
• 40:01
  Speaker 1: kingdom outlasts every beastly empire. That is why the cross
• 40:06
  Speaker 1: is so paradoxical. Rome thinks it is destroying a failed
• 40:10
  Speaker 1: Jewish king. Daniel has already shown us a kingdom Rome
• 40:13
  Speaker 1: cannot permanently touch. The twelve minor prophets are called minor
• 40:18
  Speaker 1: because they are shorter, not because they are less important.
• 40:21
  Speaker 1: Hosea lives a prophetic drama of covenant betrayal. Israel has
• 40:26
  Speaker 1: become unfaithful, yet God speaks with astonishing tenderness about restoration.
• 40:31
  Speaker 1: Hosea 11.1 says, When Israel was a child, then I
• 40:35
  Speaker 1: loved him and called my son out of Egypt. In Hosea,
• 40:39
  Speaker 1: the Son is Israel. Then Matthew applies that text to Jesus,
• 40:43
  Speaker 1: returning from Egypt. Out of Egypt have I called my Son.
• 40:48
  Speaker 1: Matthew 2.15. At first that can feel strange if we
• 40:52
  Speaker 1: think fulfillment means only one prediction pointing to one future event.
• 40:57
  Speaker 1: Matthew is doing something richer. Jesus is recapitulating Israel's story.
• 41:02
  Speaker 1: Israel goes into Egypt. Jesus goes into Egypt. Israel comes out.
• 41:07
  Speaker 1: Jesus comes out. Israel passes through water and enters wilderness testing.
• 41:13
  Speaker 1: Jesus passes through baptism and enters the wilderness. Israel is
• 41:17
  Speaker 1: called God's son and fails repeatedly. Jesus is the faithful son.
• 41:23
  Speaker 1: He is not merely Messiah for Israel. He embodies Israel's
• 41:27
  Speaker 1: vocation and brings it to faithfulness. Joel announces the day
• 41:32
  Speaker 1: of the Lord and promises an outpouring of God's Spirit.
• 41:37
  Speaker 1: I will pour out my Spirit upon all flesh, Joel 2.28.
• 41:42
  Speaker 1: Peter stands at Pentecost and says, This is that which
• 41:45
  Speaker 1: was spoken by the prophet Joel, Acts 2.16. Christ's exaltation
• 41:51
  Speaker 1: and the giving of the Spirit belong together. Amos confronts injustice, exploitation,
• 41:57
  Speaker 1: and religious performance that God despises. Yet the book ends
• 42:01
  Speaker 1: with hope. God will raise up the tabernacle of David
• 42:06
  Speaker 1: that is fallen. Amos 9.11 At the Jerusalem Council in
• 42:10
  Speaker 1: Acts 15, James cites this passage when discussing the inclusion
• 42:14
  Speaker 1: of Gentiles in the people of God. David's restored house
• 42:18
  Speaker 1: is somehow connected to nations bearing God's name. Obadiah is
• 42:23
  Speaker 1: largely an oracle against Edom, warning that pride, violence, and
• 42:28
  Speaker 1: gloating over Judah's disaster will be judged. Its Christological contribution
• 42:33
  Speaker 1: is not a hidden prediction of Bethlehem, but part of
• 42:36
  Speaker 1: the larger prophetic expectation that the kingdom shall be the Lord's.
• 42:42
  Speaker 1: Obadiah 21. Human nations do not own history. Jonah gives
• 42:47
  Speaker 1: us another pattern Jesus explicitly uses. Jonah descends into the
• 42:52
  Speaker 1: sea and emerges after three days in the fish. Jesus says, Again,
• 42:57
  Speaker 1: Jesus teaches typology himself. Jonah's experience becomes a sign of
• 43:12
  Speaker 1: death and emergence. Yet Jesus is greater than Jonah. Jonah
• 43:16
  Speaker 1: reluctantly goes to Gentiles and resents their mercy. Jesus willingly
• 43:22
  Speaker 1: brings mercy to the nations. Micah gives us one of
• 43:25
  Speaker 1: the most famous messianic location prophecies. But thou, Bethlehem Ephrata,
• 43:31
  Speaker 1: though thou be little among the thousands of Judah, yet
• 43:34
  Speaker 1: out of thee shall he come forth unto me that
• 43:37
  Speaker 1: is to be ruler in Israel. Micah 5.2 Matthew's Gospel
• 43:42
  Speaker 1: will quote it when the Magi arrive. Bethlehem is David's town.
• 43:46
  Speaker 1: The shepherd king's city becomes the birthplace of the son
• 43:49
  Speaker 1: of David. Nahum announces the fall of Nineveh. That can
• 43:54
  Speaker 1: feel uncomfortable because modern readers often want salvation without judgment.
• 43:59
  Speaker 1: But if evil is real, a God who never judges
• 44:03
  Speaker 1: it is not good news to victims. For the oppressed,
• 44:07
  Speaker 1: the fall of violent empire can be liberation. The gospel
• 44:11
  Speaker 1: of Christ does not erase judgment. It announces that judgment
• 44:15
  Speaker 1: and mercy meet in astonishing ways around the cross and
• 44:18
  Speaker 1: will finally be resolved under Christ's righteous kingship. Habakkuk wrestles
• 44:24
  Speaker 1: with another problem. How can God use a nation more
• 44:27
  Speaker 1: wicked than Judah to judge Judah? He does not receive
• 44:31
  Speaker 1: a simplistic answer. He is told to live by faith.
• 44:35
  Speaker 1: The just shall live by his faith. Habakkuk 2.4. That
• 44:40
  Speaker 1: line becomes foundational in Romans, Galatians, and Hebrews. Paul sees
• 44:45
  Speaker 1: in it a principle that righteousness and life before God
• 44:49
  Speaker 1: are grounded in trusting his faithfulness rather than human boasting.
• 44:53
  Speaker 1: Habakkuk ends without circumstances becoming easy. The crops may fail,
• 44:59
  Speaker 1: the stalls may be empty, yet he says, Yet I
• 45:02
  Speaker 1: will rejoice in the Lord. Habakkuk 3.18 That kind of
• 45:07
  Speaker 1: faith prepares us to understand a Messiah who wins through
• 45:10
  Speaker 1: a path that looks like defeat. Zephaniah announces the terrifying
• 45:16
  Speaker 1: day of the Lord, but also promises restoration and divine
• 45:20
  Speaker 1: joy over his people. He will rejoice over thee with joy,
• 45:24
  Speaker 1: he will rest in his love, he will joy over
• 45:27
  Speaker 1: thee with singing, Zephaniah 3.17. Judgment is not God's final
• 45:33
  Speaker 1: desire for his covenant people. Restoration is. Haggai speaks after exile,
• 45:40
  Speaker 1: when the returned community has become discouraged and the temple
• 45:43
  Speaker 1: lies unfinished. Some older people remember Solomon's temple and know
• 45:48
  Speaker 1: the new structure looks unimpressive by comparison. God says something surprising,
• 45:54
  Speaker 1: the glory of this latter house shall be greater than
• 45:58
  Speaker 1: of the former. Haggai 2.9 At one level, Haggai is
• 46:02
  Speaker 1: encouraging the restoration community. Yet Christians cannot help noticing that
• 46:08
  Speaker 1: the second temple period will eventually become the historical world
• 46:13
  Speaker 1: into which Jesus walks. The one who says, in this
• 46:17
  Speaker 1: place will I give peace, ultimately enters the temple himself.
• 46:22
  Speaker 1: Zechariah is saturated with messianic imagery. He speaks of a
• 46:26
  Speaker 1: figure called the branch. He brings priestly and royal imagery
• 46:31
  Speaker 1: into startling proximity. Zechariah 6 describes the branch building the
• 46:36
  Speaker 1: temple of the Lord and bearing royal honor with language
• 46:40
  Speaker 1: about harmony between priestly and royal roles. Israel normally kept
• 46:45
  Speaker 1: priest and king distinct, yet the Messiah Christians confess is both.
• 46:50
  Speaker 1: Zechariah also gives us the king entering Jerusalem. Behold, thy
• 46:56
  Speaker 1: king cometh unto thee, he is just, and having salvation, lowly,
• 47:01
  Speaker 1: and riding upon an ass. Zechariah 9.9 All four Gospels
• 47:07
  Speaker 1: connect Jesus' entry into Jerusalem with this image. Then Zechariah says,
• 47:12
  Speaker 1: They shall look upon me whom they have pierced. Zechariah 12.10
• 47:17
  Speaker 1: John quotes that language at the crucifixion. Zechariah 13 speaks
• 47:22
  Speaker 1: of the shepherd being struck and the sheep scattered. Jesus
• 47:26
  Speaker 1: applies it to the disciples' desertion. I will smite the shepherd,
• 47:31
  Speaker 1: and the sheep of the flock shall be scattered abroad.
• 47:34
  Speaker 1: Matthew 26.31 By this point the shadow is no longer faint. King, priest, branch,
• 47:41
  Speaker 1: pierced one, struck shepherd. Malachi closes the Christian Old Testament
• 47:46
  Speaker 1: with disappointment still unresolved. The temple has been rebuilt, but
• 47:51
  Speaker 1: spiritual apathy has returned. Priests are compromised. Worship has become careless.
• 47:57
  Speaker 1: People question divine justice. Then God says He will send
• 48:02
  Speaker 1: a messenger to prepare the way. Behold, I will send
• 48:06
  Speaker 1: my messenger, and he shall prepare the way before me.
• 48:10
  Speaker 1: Malachi 3.1 The Gospels apply this preparatory role to John
• 48:16
  Speaker 1: the Baptist.