The Lord is a Warrior: Reading Joshua with Revelation and Revelation with Joshua

priestcolor-e1570208304330.jpgIn his illuminating book Gospel Typology in Joshua and Revelation: A Whore and Her Scarlet, Seven Trumpets Sound, A Great City Falls, [1] Warren Gage makes a sevenfold comparison between the books of Joshua and Revelation. In particular, he compares the destruction of Jericho to the destruction of Babylon. What follows is a summary (with biblical texts) of his observations. Continue reading

What Hath the Lord’s Supper To Do with Baptism (pt. 2)

ryan-loughlin--a8Cewc-qGQ-unsplashYesterday, I began to consider the necessary unity of baptism and the Lord’s Supper, or to put it differently, why baptism is the necessary prerequisite for the Lord’s Supper. Today, I will make a biblical-theological case for why this unity should be believed and practiced.

By looking at how the whole Bible sets the stage for Christ’s two ordinances, we find a compelling reason for practicing them together and in order—baptism first, then the Lord’s Table. Or as we will see from Joshua, the Lord’s is for those who have passed over the waters of baptism and entered God’s land. This is physically and historically true with old covenant Israel; this is symbolically and personally true for every member of God’s new covenant.

It will take a little bit of time to see all the pieces of this argument, but for those willing to put in the effort, there is a great reward for seeing how Scripture unifies God’s ordinances and explains their place in the life of the Church and the Christian today. In what follows, I will offer two presuppositions and four reasons for why the Lord’s Supper requires baptism. Continue reading

Remembering Baptism: Israel’s, Jesus’s, and Yours (Joshua 3–4)

joshua07Remembering Baptism: Israel’s, Jesus’s, and Yours (Joshua 3–4)

So far in Joshua, we have seen connections between Joshua and Jesus, as well as Rahab and the Church. These connections remind us how this book of history is written for us on whom the end of the ages have come (1 Corinthians 10:11; cf. Romans 15:4). Incredibly, the inspired words of the Old Testament are not just Israel’s historical chronicles; they are prophetic messages leading us to Christ (1 Peter 1:10–12).

This week we will see this pattern again.

Widening our gaze to see Israel cross the Jordan River,  Joshua 3–4 shows us how God exalted Joshua by parting the waters and bringing all of Israel into the land. As we saw in this week’s sermon, the memorial of twelve stones is meant for future generations. And for us, we will see how this water passage not only reveals the character of God but also foreshadows the baptism of Jesus and our own baptisms.

You can listen to the sermon online. Response questions and further resources are available below.  Continue reading

Baptism in the Jordan River: 10 Things about Joshua 3–4

michel-porro-vfaFxFltAvA-unsplashJoshua 3–4 is about Israel crossing the Jordan River and entering the Promised Land, which is to say it is about a baptism into and with Joshua. Seeing that “baptism,” however, will take a little cross-referencing. To get to that interpretation, here are 10 things about Joshua 3–4.

1. The literary structure puts the center of the story in the middle of the Jordan River.

Chapters 3–4 should be read together. If we organize chapter 3 around the crossing and chapter 4 around the memorial of twelve stones, we may miss the fact that the priests are still standing in the river bed from Joshua 3:15 until Joshua 4:18. For this reason, it is better to organize the chapters around the actual events of the crossing, and read the chapters together.

Joshua 3:15 watches the priests step into the water; Joshua 4:18 watches them step out of the water. In between, all the people of Israel cross the Jordan River in haste (4:10). And standing at the center of this story is the collection of twelve stones, which will be a sign and memorial for future generations (4:6–7). Indeed, the memorial is presented at the center of the story, and thus we should see how the whole river crossing hangs together.

For starters, Dale Ralph Davis (Joshua, 32) organizes Joshua 3–4 around the simple movement of crossing the Jordan River.

Crossing Over (3:14–17)

Twelve Stones (4:1–10a)

Crossing Over (4:10b–14) Continue reading

Seeing Joshua with New Eyes: Joshua, Jesus, and the Christian Life (Joshua 1)

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Seeing Joshua with New Eyes:
Joshua, Jesus, and the Christian Life (Joshua 1)

This week we kicked off a new sermon series at our church called “Seeing Jesus in the Old Testament: A Study of the Book of Joshua.” You can listen to the sermon here. Response questions and additional resources on Joshua and seeing Christ in the Old Testament are below.

Response Questions

  1. When think of Joshua or the book about him what comes to mind?
  2. What are the challenges of reading a book like Joshua?
  3. Who is in focus in Joshua 1? Why does seeing Joshua as the recipient of God’s speech in verses 2-9 matter so much?
  4. What is the outline of Joshua? How do the opening verses in Joshua preview the whole book?
  5. How can we (accidentally) turn Joshua 1:6-9 into a passage for the prosperity gospel? How does a right reading of Joshua oppose the prosperity gospel?
  6. What do verses 10-18 contribute to Joshua 1? Who is speaking? What do they tell us about the book? What does the unity of Israel teach us about the church today?
  7. How should we apply Joshua 1 to us today? Why is putting Christ at the center so important?
  8. Is there anything else about Joshua we should see today?

Additional Resources

As we begin a new series in Joshua, here are some resources on the book of Joshua and on reading the Old Testament.

On Joshua

On Reading the Old Testament

Soli Deo Gloria, ds

 

Getting to Know Joshua, Son of Nun, and Joshua, Son of God: Or, 10 Things About Joshua 1

michel-porro-vfaFxFltAvA-unsplashThis Sunday our church begins a new series on the book of Joshua. Already I’ve shared an outline of the book. Tomorrow, I’ll share how the name of Jesus is important understanding the book. In preparation for the sermon series, here are 10 more things about Joshua 1.

1. Joshua is all about . . . Joshua.

The focus on Joshua can be seen in multiple ways in the book. As the title rightly captures, the whole book focuses on this one man. In Joshua 1:1–9, God speaks to Joshua directly, stressing the important role he will play in Israel’s possession of the land. Likewise, Joshua 24 concludes with Joshua leading Israel to make a covenant with God.

In between, Joshua is the political, military, and spiritual leader of Israel. In Joshua 1, he is compared to Moses and presented as the one who will take Moses’s place. In Joshua 1:1 Moses is called “the servant of the Lord,” while Joshua is called Moses’s “assistant.” Yet, by the end of the book Joshua also receives the title “Servant of the Lord” (24:39). Thus, the promises God makes to Joshua in the first chapter are realized as Moses’s assistant completes what Moses did not—namely, bringing Israel into the land.

This results in a book that makes Joshua greater than Moses. While many in Judaism have undervalued the place of Joshua, relative to Moses, the book of Joshua presents this later servant of God as greater than Moses (see ch. 12, especially). Hence, as the whole book centers on Joshua, we see how the law-fulfiller is greater than the law-giver and how this man will bring God’s people into the land. Continue reading

Finding the Macro-Structure of Joshua, with a Note for Expositional Preachers to Widen Their Vision

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In recent years, few practices have been more fruitful for my Bible reading and preaching than (attempting to find and) discovering the structure of a biblical passage. Dave Helm and the good folks at Simeon Trust call this structure the “bone and marrow” of any passage. Just like the human body is built with interconnected bones that give shape to the body, so the arguments, narratives, and poetry of the Bible has a recognizable skeletal structure that gives shape to the passage.

This is true at the microscopic level, where biblical authors organize a few verses around a chiasm or some other literary structure. It is also true at the macroscopic level, where we can recognize the literary structure of entire books. This latter macrostructure is most helpful for discovering the main argument of a book and why the author is writing what he is writing in the way he is writing.

Recently, I have found help on this front from a book by David Dorsey. In his Literary Structure of the Old Testamentthis Old Testament scholar provides the macro-structure of every book in the Hebrew Bible, as well as many smaller literary structures in various books. At present, I have not read the whole book nor have I agreed with everything I have read, but by and large, Dorsey’s careful treatment of the Bible provides a helpful outline of every book.

As our church begins to look at Joshua this Sunday, I thought I’d share a couple of his outlines, simplified and color-coded, to help us see how the macro-structure of Joshua clarifies the main point of this book. Indeed, as Joshua has some longer section regarding land divisions, etc., I believe seeing the larger scope of the book will help us understand the main points. Continue reading

The Need for Expositional Preaching (pt. 3): Jesus was an Expositor

james-coleman-9S5FNcs_qPw-unsplash.jpgThe Old Testament is the not the only place where we find expositional preaching. Jesus himself preached expositionally. In fact, he was more than an expositional preacher, according to John John 1:18 he literally ‘exegeted’ the Father, meaning that he explained, exposed, and revealed the character of God in his very life and person.

As the Word Incarnate, Jesus perfectly revealed God. And as the Prophet like Moses (Acts 3:22–26), he handled the Word of God with skill and authority (cf. Matthew 7:29). For these reasons, we should be listen to what Jesus said (Matthew 17:5; cf. Deuteronomy 18:15) and follow him. And learning from him how to read and interpret Scripture, we should see what kind of expositional preacher he was.

Jesus Was an Expositional Preacher

Jesus carried on a ministry of exposition before and after his death and resurrection. For instance, in the Sermon on the Mount, Jesus repeatedly quoted the Old Testament and provided a more accurate interpretation and deeper application by showing how the Law was fulfilled in the new covenant he was bringing.

In full agreement with his opponents that God’s word was divinely inspired, Jesus taught as one with authority (Matthew 7:29). Interestingly, with absolute authority, he did not create his own sermons; he repeatedly put himself under the word of God (cf. Gal 4:4) and interpreted how he himself fulfilled the Old Testament. (We might even find a similar pattern in the way the Father used Genesis 22, Psalm 2, and Isaiah 42 to identity Jesus as his beloved Son at Jesus’s baptism). Continue reading

Gathered Worship: Why Your Soul Needs the Body of Christ (Deuteronomy 4:9–31)

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Gathered Worship: Why Your Soul Needs the Body of Christ (Deuteronomy 4:9–31)

As we took another look at worship this Sunday, we focused on the covenantal history outlined by Moses in Deuteronomy 4. In these verses, Moses directed Israel to remember the covenant God made with them, to guard themselves from idolatry, and to take comfort in Yahweh’s ongoing faithfulness.

While there are many differences between Israel on the Plains of Moab and the people of God today, there are similarities too. And by learning the pattern of worship—in particular, gathered worship—we will see what the Spirit teaches us about our identity in Christ and how gathering for worship plays a crucial role in our lives.

You can listen to the sermon online. Response questions and additional resources are listed below.

Continue reading

On Earth as It Is in Heaven: Seeking a Biblical Pattern for Worship

worship.jpegIf Scripture stands against our natural and cultural bent towards innovative worship, it also provides a biblical pattern for the kind of worship God requires. Last week I considered the first problem—namely, the problem(s) with man-made worship. This week, I want to show how a pattern of worship repeats throughout the Bible.

Actually, Jonathan Gibson has provided this biblical-theological survey already. In his chapter “Worship On Earth as It Is in Heaven,” in Reformation Worshiphe traces a basic pattern of worship from Genesis to Revelation. In what follows, I’ll employ some of his findings to help us see what “biblical” worship looks like.

Worship in Eden: The Basic Pattern

The basic pattern of worship begins even before the Fall. In Genesis 2:15–17 Adam is commanded to “serve” and “guard” in the garden-temple of Eden. These verbs are used later to speak of the priestly service of Levites. From the light of later revelation, we can see worship is not something that emerged after redemption. It was the reason why God made humanity in the first place.

And thus, Jonathan Gibson lists the basic elements of worship like this:

  • Call to Worship (through God’s Word)
  • Response (by faith and obedience, love and devotion)
  • Fellowship meal (union and communion with God)

Reflecting on this prelapsarian (i.e., before the Fall) worship, he states,

Adam was commanded to fast from one tree in order that he might feast at another three, and thus enjoy consummate union and communion with God—everlasting life. And so, for Adam and all his descendants, a liturgy was fixed, stitched into the very order and fabric of human life on earth: call–response–meal. (4) Continue reading