Via Emmaus Podcast: Reading the Joseph Story with Sam Emadi (Extra Inning Episode 01)

podcastlogoHere’s the latest Via Emmaus Podcast, one where I get in the driver’s seat and ask my friend and biblical scholar Sam Emadi questions about Genesis, Joseph, and Jesus.

Reading the Joseph Story with Sam Emadi (Extra Inning Episode 01)

In this first ‘extra inning’ episode, I interview Dr. Samuel Emadi, Senior Editor of the 9Marks Journal. Sam finished his dissertation on the Joseph story in 2016. He is currently under contract to write a book on Joseph in the New Studies in Biblical Theology series. And in this episode, we will learn more about Genesis, Joseph, typology, and how to read the Bible better.

For more on this subject, see

Soli Deo Gloria, ds

Entrusted with the Gospel, We Can Speak With Confidence of What We Know

matrixHow do you know what you know?

Few questions may be more important for standing firm in a world full of competing voices and conflicting views. Yet, the follower of Christ does not need to fear the truthfulness of his or her faith, when that faith has been grounded in God’s revealed Word.

In contrast to every other religion that derives its views from the perspective of man, the testimony of the Bible is one where God has revealed himself to his people through Spirit-inspired Prophets and Apostles. From Moses receiving God’s Law on Sinai to the Spirit bearing witness by means of signs and wonders to the Apostles’s teaching (Heb. 2:1–4), God has entrusted his Word to men who rightly communicated his message.

In the Pastoral Epistles, Paul speaks often about the truthfulness of his message and the error of false teachers. And in these letters, he speaks in two ways that highlight the way God has communicated himself to the Church. The first has to do with the agreed upon truth (i.e., the content of the gospel) that God gave his disciples; the second has to do with the way God entrusted (passive tense of “believe”) his people with his words.

In his commentary on The Letters to Timothy and Titus, Robert Yarbrough nicely organizes the  places where Paul speaks in this way. And he show how Paul’s language of knowing (“we what we know”) is a technical term for the revealed word of God. Likewise, Yarbrough lists the places Paul speaks of the gospel (or God’s Word) entrusted to his people. Consider the way Paul speaks and what this means for our confidence in Scripture. Continue reading

Take Care of the Truth, For We Are All False Teachers in Training (1 Timothy 1:3–7)

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Take Care of the Truth, For We Are All False Teachers in Training (Sermon Audio)

All the Scriptures, but especially the Pastoral Epistles, talk a lot about false teaching. 

This shouldn’t surprise us. If the gospel is the priceless message of salvation in Christ, then false teaching and false teachers are the gospel’s greatest threat. Yet, false teaching is not just what we may find on TBN (Trinity Broadcasting Network), it is found in our own hearts and it threatens every church.

On Sunday we considered 7 False Teachers in Training (or temptations to falsehood that may be resident in our hearts). I argued that sound doctrine leading to a pure heart and a loving church is the best protection for truth. You can listen to the sermon here. Response questions are below, as are some additional resources. Continue reading

Mercy: The Theme Song for God’s Household (1 Timothy 1:1–2)

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1 Paul, an apostle of Christ Jesus by command of God our Savior and of Christ Jesus our hope, 2 To Timothy, my true child in the faith: Grace, mercy, and peace from God the Father and Christ Jesus our Lord.
— 1 Timothy 1:1–2 —

Mercy: The Theme Song for God’s Household (1 Timothy 1:1–2)

Am I not merciful ?!?!!

I could not help but think of these words from the emperor in the movie Gladiator, as I heard the governor of Virginia publicly defend the right to terminate a life after a child was born.

This recent defense of late term and post-term abortion (read: infanticide) reminds us that our culture and its leaders are confused about the meaning and value of life. But our world is also profoundly unmerciful!

For too many reasons to list, pride and exploitation surround us. And unless God delivers us from the cruelty of our age, we will continue to be engulfed by impatience, harshness, and hatred. Even those decrying the wickedness of abortion often do so with angry rage. Oh how easily we conflate righteousness with unrighteousness.

Considering this, the Bible gives us many ways to grow in grace and mercy. And this week’s sermon focused on this theme of mercy in the book of 1 Timothy. Introducing the book, we consider the grace of God in Paul’s life, the peace-making ministry of Timothy, and the message of mercy in 1 Timothy.

You can find the sermon online and response questions below. I have also listed a few helpful resources on the book of 1 Timothy. Continue reading

Christ is a Superior High Priest: Three Reasons Why Jesus Is Greater Than Aaron

jason-betz-274375-unsplashIt has been testified somewhere, “What is man, that you are mindful of him, or the son of man, that you care for him? You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet.” Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. 
— Hebrews 2:6–9 —

The key idea in Hebrews is priesthood. However, I believe sonship is equally important to understanding the flow of the book, not to mention the nature of Christ’s priesthood. In other words, Jesus is a greater priest because he is a greater son (see 4:14; 7:28).

Making a similar point, B. B. Warfield once commented on Hebrews 2:6–9:

The emphasis is upon the completeness of the identification of the Son of God with the sons of men . . . The perfection of His identification with us consisted just in this, that He did not . . .  assume merely the appearance of man or even merely that position and destiny of man, but the reality of humanity. (The Power of God Unto Salvation, 5, 10; cited in Zaspel, The Theology of B.B. Warfield, 256).

Highlighting the personal nature of Christ’s union with his people, Warfield touches on the very weakness of the priesthood of Aaron. And in so doing, he highlights three ways Christ’s priesthood is greater than that of Aaron. Continue reading

Why Non-Pastors Should Study the Pastoral Epistles

livingchurchThis Sunday our church begins a new series in the book of 1 Timothy. In six chapters, 1 Timothy contains a great deal of instruction about the gospel, false teaching, men and women, life together in the church, and how to recognize godly leaders.

1 Timothy is often grouped with two other Epistles– 2 Timothy and Titus. Together these three letters are known as the “Pastoral Epistles.” They are written to two of Paul’s sons in the faith (1 Tim 1:2; 2 Tim 1:2; Titus 1:4), ministers of the gospel sent by Paul to Ephesus and Crete for the purpose of building up those churches. As a matter of fact, Timothy and Titus are not so much pastors themselves but envoys sent out by Paul to confront error (1 Tim 1:3-7), preach sound doctrine (2 Tim 1:13; Titus 2:1, 15), further the faith of God’s elect (Titus 1:2), and give health and life to the household of God (1 Tim 3:14–16).

From this synopsis, one might get the impression the Pastoral Epistles are only for pastors, or at least for those working in the ministry. One might conclude they have little relevance for the stay-at-home mom or the data analyst. Such a conclusion would be premature, for they actually have great application for all Christians. And what follows are five reasons why every Christian should read them, study them, and apply them. Continue reading

Via Emmaus Podcast: Episode 4

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Two new episodes of the Via Emmaus Podcast are now available.

EPISODE 04 (NT): Matthew 16–25 |  January 30, 2019  |  Anton Brooks & David Schrock

In this episode we Peter’s confession and confusion, Jesus cleansing the temple, the Olivet Discourse, and more. For more resources on these chapters, see

EPISODE 04 (OT): Genesis 15–25 |  January 28, 2019  |  Anton Brooks & David Schrock

In this episode we discuss the birth of Ishmael, the Angel of the Lord, Sodom and Gomorrah, and the promise to Abraham informs the rest of Genesis. For more resources on these chapters, see

Soli Deo Gloria, ds

Jesus and ‘Those Who Are With Him’: 1 Samuel, Mark 2, and Two Kinds of Typology

tanner-mardis-612668-unsplash (1).jpgIn his illuminating study Jesus the PriestNicholas Perrin argues for a priestly reading of Mark 2:23–28, the passage where  “those who were with [Jesus]” (repeated twice in vv. 25 and 26) ate grain on Sabbath. In his commentary, Perrin argues for a deep typology between 1 Samuel and Mark’s Gospel.

That Mark intends a general comparison between David and Jesus is supported by at least a handful of typological comparisons, occurring, for example, in Mark’s account of the latter’s last week in Jerusalem which resembles the Jerusalem-based consolidation of kingship under the former. As he enters the Holy City in the style of Solomon (11.1—8), Jesus is hailed as the Son of David (11.9-10), only later to be identified with David (12.10 us 118.22—23)). Later still he is crucified as a Davidic ‘King of the Jews’ (15.26) Finally, in his expiring moments he utters his last prayer in words drawn from a Davidic psalm (15.34 (Ps. 22.1)). Through his shameful death on Roman cross, Mark insists, Jesus has become Israel’s king on the pattern of David.

Yet the Jesus-David analogy also extends to Mark’s sequencing of events as a comparison of their respective careers makes clear. One recalls that in 1 Samuel, David is anointed as king of Israel (1 Samuel 16), thrust into combat with Israel’s arch-enemy (Goliath) (1 Samuel 17) and shortly thereafter put to flight by the reigning pretender Saul (1 Samuel 18-20), with an excursion to Nob (1 Samuel 21) marking one of the first stops in his itinerant exile. The early action of the Gospel is parallel in its broad strokes.

In the Gospel of Mark, Jesus is anointed the Davidic-messianic king (Mark 1.9-11), thrust into combat with Israel’s true arch-enemy (the Satan) (1.12—13) and shortly thereafter embroiled in a series of conflicts complete with its own Nob-like experience (2.23-28). Such structural similarities between the Gospel and the Davidic narrative are not unrelated to more far-reaching thematic comparisons. If David was anointed king but denied any immediate right to reign, so it was with Jesus. If David’s band was time and time again forced to go on the run, Jesus and his followers were no less a band on the run. Finally, if David’s exile eventually paved the way for the throne, the same goes for Jesus — even if in a curious, paradoxical way. Whatever scriptures and traditions shaped Mark’s Christology of suffer, the contribution of the Davidic narrative can hardly be denied.

Once Mark’s appropriation of the cycle from 1-2 Samuel is brought to bear on our interpretation of his grainfield incident, Jesus’ appeal to David (vv. 25-26) quickly comes into view as an effort to frame the controversy a recapitulation of a distinctively Davidic conflict. Mark 2.23-28’s position within a set of post-baptism conflicts stories, in grand analogy to David’s experience, points to nothing less. No sooner is David anointed king of Israel than he is ironically persecuted: no sooner is Jesus anointed king of Israel through baptism than he is, with equal irony, persecuted. Meanwhile, if the analogy between the two anointed-but-beleaguered kings effectively links the conflict dialogues of Mark to the travails of David, then Jesus’ self-comparison with David at Nob within the episode of 2:23-28 is the weld which seals that link. This is no arbitrary exercise in typology. By embedding Jesus’ sufferings within the context of David’s suffering, Mark hopes to justify the controverted quality of Jesus’ messiahship. (Jesus the Priest, 196-97)

Because of my passion for priesthood and typology, I love the way Perrin reads this passage. But more technically, I appreciate the way he shows how Mark wrote his Gospel on the basis of previous Scripture. I believe we can see this kind of typology all over the Gospels, and this is a great example. At the same time, Perrin’s observation about typology help us think more carefully about typology and how the inspired authors wrote Scripture. Continue reading

Genesis 24 and God’s Plan for the World

sylwia-bartyzel-9217-unsplashGenesis 24 is the longest chapter in Genesis. And rather than recounting some revelation about God or some aspect of his covenant with Abraham, it spins a tail of how Isaac got a wife. Indeed, the longest narrative event in Genesis is a love story, one that seems Dickens-like in its profusion of extraneous information.

Certainly, as the promises of God are given to Abraham and his offspring, the marriage of his son is no small matter. Yet, it seems as though the account of the servant traveling back to Mesopotamia to find a wife for Isaac is prolix detour from the rest of Genesis. At least, it is not as crisp as the equally-important, but shorter accounts of the Tower of Babel (Genesis 11:1–9) and the meeting with Melchizedek (Genesis 14:18–24).

So why the long drama of finding Isaac a wife? My answer is that this story reflects God’s story for the world, and the long-time-in-coming union between God’s beloved son with his bride. Let’s consider. Continue reading

A Family of Believers Centered on the Gospel (Galatians 1:6–10)

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A Family of Believers Centered on the Gospel

On Sunday our elders proposed a new church mission statement. At its core is the commitment is to be a “Family of Believers Centered on the Gospel.” In preparation for that “roll out,” I preached a sermon on Galatians 1 and the importance of protecting and proclaiming the gospel.

Here’s the sermon audio, with a few additional resources and response questions.

The Gospel Proper

Theological Triage: A Way to Keep the Gospel at the Center

Response Questions

  1. What is the letter to the Galatians all about? Why does the tone matter? How does it teach us to think about the Gospel?
  2. Who is Paul writing to? And why does that matter? (Hint: the church is ultimately responsible for their doctrinal beliefs).
  3. What is the gospel? Read Galatians 1:4; Romans 1:1–7; 1 Corinthians 15:1–8 for reference.
  4. How can we deviate from the Gospel? How have you turned aside—in belief or practice? How have you seen churches deviate? What do we learn from Peter’s example (read Galatians 2:11–14)?
  5. How does a church keep the gospel at the center? What role does a statement of faith play in that? What about a mission statement?
  6. Read over the mission statement and the associated Scriptures. What would you add or edit in this statement? Talk about how keeping these truths before us helps us keep the gospel at the center.
  7. Pray for the church and for our focus on the gospel.

Soli Deo Gloria, ds