The Spear Meant for Jesus

Kongsvinger Lutheran Church

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So let's pray. Lord Jesus, again, we are opening up Your Word. We ask that You would send

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Your Spirit and help us to understand what You have revealed there so that we may rightly believe, so that we may know what to do and continue to have hope for the new world to come and the forgiveness of our sins.

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We ask this in Jesus' name, Amen. So I'm going to start off with having us take a look at our

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Old Testament text from the lectionary today. And it's my job today in this opening portion to see if you guys can help tease this out and give me a proper understanding of this passage.

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It's Isaiah 56, 1, verses 6 through 8. Let me read it again.

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We're going to see if any of you all remember how to sort this all out. Thus says Yahweh, Keep justice and do righteousness.

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Soon my salvation will come, my righteousness will be revealed, verse 6, and the foreigners who join themselves to Yahweh, to minister to Him, to love the name of Yahweh and to be

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His servants, everyone who keeps the Sabbath and does not profane it and holds fast to my covenant, these

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I will bring to my holy mountain and make them joyful in my house of prayer. Their burnt offerings and their sacrifices will be accepted on my altar, for my house shall be called a house of prayer for all peoples.

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Yahweh Elohim who gathers the outcasts of Israel declares I will gather yet others to Him besides those already gathered.

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Now a little bit of a note, you can tell that this is a prophecy regarding the fact that there will be those who are not

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Jews who have salvation. There's a clear eschatological horizon here talking about worshiping on the holy mountain and things like that.

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But if you read this passage incorrectly, you will come to the conclusion that keeping the

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Sabbath is required in order for Gentiles to be saved.

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Well, I mean, is this not what this text looks like it's saying? So now, say that really loud,

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Marilyn. Be bold. That's correct.

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It depends on how you define keeping the Sabbath. Now, just a little bit of something to bring you up to speed here.

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Now, we don't really have a lot of a problem with this in this area. But in other parts of the country, especially in Montana and some of the other states in the

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Midwest, there is a heresy that is growing and it's called the Hebrew Roots Movement.

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I don't know if you've heard of the Hebrew Roots Movement. These are people who claim that they are restoring the

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Hebrew roots of Christianity. But in reality, what they are and what they have become are the

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Judaizers that scripture warns against. And this is one of their favorite passages to point to.

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And they say, look, look here in this text, foreigners are gonna be saved, but everyone has to keep the

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Sabbath. So if you Gentiles are required by God to keep the

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Sabbath, so the Sabbath begins at sunset on Friday, doesn't end until sunset on Saturday.

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And if you do any work and you don't gather then for worship on Shabbat, this is how they'll talk because that's the

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Hebrew word, then you can't be saved. See, you gotta keep the Sabbath in order to be saved. And you sit there and you go, okay, something's wrong with this, but the question is what?

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No, the Sabbath has always been Saturday, it's the seventh day. Now I understand the Montanians, they open carry and all that kind of stuff, but that's not really the issue.

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Okay, so let's see if we could theologically work this out. Now, Marilyn has helped us get into the right zip code theologically, and the right zip code is how do we understand the

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Sabbath? Now if you remember, and this is why I'm doing this because I wanna see if you guys actually remember anything

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I teach here. We actually did a couple of Sundays over the past year and a half in -depth study on what the

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Bible teaches regarding the Sabbath, so now here's the question. Do you remember? And the

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Montana folks have the problem. I just wanna make sure we got that right, okay. It reminds me of this story that is told of a pastor.

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And he got up one Sunday and he preached this sermon. And it was kind of one of those like hellfire, brimstone, just brought the fire kind of thing.

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The next Sunday, the next Sunday, he got up and he preached the exact same sermon.

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Then the following Sunday, he preached the exact same sermon.

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Guess what he did the next Sunday? Preached the exact same sermon. Finally, finally, one of the old ladies in the church came up and said, pastor, why do you keep preaching the same sermon?

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He says, I'll stop preaching the same sermon as soon as you guys start remembering what I say. It's the

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Sabbath, okay. So see if you guys can remember this. How is the

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Sabbath according to the New Testament understood? How is the Sabbath kept? Now real quick, so I want you to think in the back of the book in New Testament, but I want you to think for a second

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Old Testament for a second. What are the commands regarding the Sabbath? Is there a command to gather and worship on the

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Sabbath? No, what is the Sabbath? Rest, rest. So the

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Sabbath is a day of rest. The Sabbath is a day when you don't mow your lawn, you don't cook your meal, you don't turn the stove on, you don't do any work.

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The whole commands regarding the Sabbath are do nothing, which by the way,

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I love that command. You know, I really do. But your wife is cooking. Yeah, see the problem is that my wife, if I were to say, honey,

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I know you want me to do the honey -do list, but hey, Shabbat. It's not gonna work, okay.

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I'm just saying. What will work is not making any eye contact and saying yes, ma 'am.

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You said that's about the cooking part of that. Yeah, well, I never have to worry about that, literally.

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I mean, even if my wife doesn't cook, the leftovers will make us survive for at least two weeks. So I'm just saying, you know, there's no chance of me starving to death anytime soon.

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So, and if my wife wanted to take a day off and actually go to a restaurant, the clouds would part, the angels would be singing.

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It'd be, you know, strange. And my kids understand what I'm talking about. Yeah, it's like, restaurants were forboden.

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We know that from the Old Testament, the Sabbath is a day of rest. New Testament, then.

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What does the Old Testament Sabbath actually point to? And I need a text.

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And we'll start the Jeopardy music any time now. And your answer should come in the form of a question.

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Ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha. Yeah. Yeah.

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So we're looking for a New Testament text. Think epistles.

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We'll narrow the search down a little bit. It's not in the Gospels, it's gonna be in the epistles.

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And so here's the idea. The epistles are didactic texts, which is just a fancy way of saying that they are texts that teach doctrine.

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And we have, in one of the epistles, a text that clearly explains what the

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Sabbath is about. Hebrews, okay, now you're, wow, you're getting really hot. I know.

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Wow, I'm impressed. Thank you. All right, so now we need a chapter to get there.

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Ha, ha, there we go. So let's take a look at Hebrews 4, and that's your passage.

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Hebrews 4. I'll start at verse one, because I think the whole text actually deals with this.

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Therefore, while the promise of entering His rest still stands, let us fear, lest any of you should seem to have failed to reach it.

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For good news has come to us, just as to them, but the message they heard did not benefit them because they were not united by faith with those who listened.

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For we who have believed enter that rest, as He has said, as I swore in my wrath, they shall not enter my rest.

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Although His works were finished from the foundations of the world, for He who has somewhere spoken of the seventh day in this way, and God rested on the seventh day from all

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His works, and again in this passage He said, they shall not enter my rest.

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Since therefore it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience, again

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He appoints a certain day. Today, saying through David, so long afterward, in the words already quoted, today if you hear

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His voice, do not harden your hearts. For if Joshua had given them rest, God would have spoken of another day later on.

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So then there remains a Sabbath rest for the people of God. For whoever has entered

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God's rest has also rested from His works as God did from His. So let us therefore strive to enter that rest so that no one may fall by the same sort of disobedience.

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For the word of God is living and is active, sharper than any two -edged sword, piercing to the division of soul and spirit, of joints and of morrow, and discerning the thoughts and intentions of the heart.

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And no creature is hidden from His sight, but all are naked and exposed to the eyes of Him whom to whom we must give account.

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Since then we have a great high priest who has passed through the heavens,

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Jesus, the Son of God, let us hold fast to our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who is in every respect, has been tempted as we are and yet without sin.

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So let us then with confidence draw near to the throne of grace that we may receive mercy and find grace to help in time of need.

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So what does this chapter tell us the Sabbath is? Rest. Rest, in what sense?

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Is it taking a nap? That's rest, I'd like one of those. Whole being.

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Whole being, yes, it involves your whole being, but what is the rest being referred to here? Rest from works, in what context?

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Striving to gain our salvation, there it is. The Sabbath of the

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Old Testament is type and shadow of salvation by grace through faith apart from works.

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The true Sabbath rest is that salvation we receive from God as a gift.

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So the Sabbath, it must be kept in order to be saved.

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How do we Christians keep the Sabbath? By taking Saturday off or trusting in Christ alone for forgiveness, life, and salvation.

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The second one, and that's what Hebrews 4 here is pointing to, so the Sabbath now, and you notice it's saying, so today is the day of salvation.

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Today is the day of God's rest. So right now, we are in this big, long

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Sabbath where people are coming into the rest that is promised by God, and that is the forgiveness of their sins, salvation apart from works.

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Now does that mean, and we gotta make this very clear, when we talk about salvation apart from works, we're not saying that works are not necessary.

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Good works are always necessary for every Christian. They're not necessary for salvation, and the reason why

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Christians do good works is because Christians are Christians. There's no such thing as a Christian that doesn't do good works, and what is a good work?

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Serving your neighbor, you know, consult 10 Commandments if you're confused. So the idea then is that coming back now to our

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Old Testament text from today, which I think is so important, so now interpret it in light of the fullness of Scripture through the lens of Hebrews 4.

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Foreigners who join themselves to Yahweh to minister to him, to love the name of Yahweh and to be his servants, everyone who keeps the

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Sabbath and does not profane it and hold fast to my covenant. Now do you see how that's understood?

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Jews and Gentiles enter into the Sabbath rest by grace through faith, it's salvation by grace through faith, and they keep his covenant.

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Which covenant? Here it's the new covenant in Christ's shed blood. These I will bring to my holy mountain, this is

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Mount Zion, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices will be accepted on my altar, for my house shall be called a house of prayer for all peoples.

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The Lord God who gathers the outcasts of Israel declares I will gather yet others to him besides those already gathered.

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So here we got a promise then of Gentiles, non -Jews being saved, and they keep the

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Sabbath, and of course they do, because the Sabbath was always pointing to salvation by grace through faith alone.

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Pretty simple, good to review that. In the Gospels, that would be called

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Jesus. Yeah, here's the funny thing. Ultimately it's gonna come back to Christ, yes.

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Yeah, everything comes back to him. And remember, he kept Torah perfectly for us.

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And so that's the wonderful thing, is that he's the sinless one. And so he kept the Mosaic covenant commands regarding the

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Sabbath perfectly. Now, we've noted, and this is worth remembering, is that nowhere in Scripture are we told that Noah or Abraham, Isaac or Jacob or Joseph, that any of these fellows kept the

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Sabbath, because the command of the Sabbath doesn't come until the time of the exodus. Falling back into works, yeah.

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No, and in this context, the book of Hebrews itself is actually written to Christians who are

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Hebrew, so they're Hebrew in descent, and they are literally heading back to Judaism.

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Abandoning salvation by grace through faith alone and heading back into Judaizing, pharisaical works righteousness.

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And so the whole context of this epistle is against that, and that's the context where disobedience comes in.

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Good question, by the way. Along the same line, the same verse, it says it starts off by saying, let us therefore strive.

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What does strive kind of mean? Okay, good question.

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Okay, so striving here, there's a context in which it comes in, and this requires us to do a little bit of anthropology.

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Anthropology, kind of the study of man. That's a big, highfalutin word. So when we talk about humanity, we can talk about humanity prior to the fall.

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Prior to Adam and Eve sinning, did humans have the ability to choose things in regards to God and each other?

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Yes, they did. So you can say in that sense, they had free will. After the fall, humans do not have free will towards God, but they have free will towards how we treat each other.

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And God, then, there's another category because of Christian understanding of how salvation works, that when somebody is brought to penitent faith in Christ for the forgiveness of their sins,

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Scripture says that they are regenerated, that there is a new man in them. So the

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Christian is different than the non -Christian, which is why when we read our epistles,

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Christians are explicitly exhorted to mortify the sinful flesh and its passions and to excel and strive in good works for neighbor and to continue to protect and guard the faith that has been entrusted to them.

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So the Christian, then, has some free will in regards to God, which is different than somebody who is unregenerate.

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So when you see Scripture talking about us striving, so what's the striving, then, in this case? Striving to continue to believe and trust in the promises of God and not mix that with false doctrine or works righteousness or things like that.

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So we, as Christians, we strive by guarding what has been entrusted to us, we strive in good works, we strive in mortifying the flesh, and all of this is what we are called to do by God.

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So this is why we are warned in Scripture against false doctrine and also following after our sinful passions.

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And the Scriptures always and again assume that as Christians, that we participate in our sanctification, guarding our faith, stewarding it, feeding ourselves on God's word, being fed by coming to church, and not listening to false doctrine or heading off into sinful vice.

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Yeah? No, it's not. It's as easy as coming to church every

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Sunday. Is that hard at times, though? Yeah?

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Right, right. I'll be blunt. It's easy for me to come to church now because I get paid.

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I'm the only one of you paid to be here right now. Yeah. But you see, back before I was a pastor, it would be, yeah, before I was a pastor, it would be really easy to sit there and go, oh my goodness, last night was terrible.

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The kids were screaming. The bloody murder happened. Barb was unhappy.

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I just want to sleep in. It would be really easy to do that, you know? And what's the hard thing? Get up, get the kids dressed.

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I would leave the brushing of the hair to Barb because if it were left to me, weird things would happen.

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We have photographs to prove it. Just look at, if you want to see that, just look at Christina's kindergarten photo.

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But when Barb saw it, the words out of her mouth were, what happened? First words, what happened?

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It was my job that day. Anyway, all the drama that is, that exists in a very active household, and it would just be easier just to stay home and turn on the television and watch football.

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It really would. And this is where our sinful nature wants to go. Or it would be really easy in another sense, and this will step on a little bit of toes, but it would be really easy to sit there and go to a church where the pastor is not doing his job.

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He's preaching false doctrine. He's not rightly handling God's word. You're not being fed. And it'd be easy for you to sit there and say, well, we've always gone to church here.

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My family's gone here for five generations. Why should I switch churches? And yet you're not being fed

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God's word by the fellow who's in the pulpit. If that happens, you've got to do the tough thing. You've got to get rid of that guy and get somebody who's going to do their job.

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Or change churches. Or change churches. You've had to do that. So the striving here is understanding that salvation is a gift, and it's a gift that's stewarded in a similar way that our lives are stewarded.

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You didn't ask to be born, but here you are. You're breathing and you're walking upright, and this entire life of yours,

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I'm assuming that you haven't been out parachuting without a parachute, that you've been trying to eat right and exercise and take care of yourself, not drive like a bat out of the bowels of Hades and obey the laws and things like that.

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Okay, some of you maybe not. Okay, but you're lucky to be here. But so the idea here is that life is a gift and it's stewarded.

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It's stewarded by eating right, obeying the laws, taking care of yourself, and things like that.

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Does that make sense? And our faith is in a similar way. So the striving here looks like that same stewarding of the gift of life that you have physically.

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It's the gift of life that you have spiritually now that you strive and steward to stay in that salvation by grace through faith.

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I hope that answers your question. It's not that we're saved by these works, but this gift is stewarded, and that takes some effort.

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It takes kind of paying attention to things. All right, with the time that's left,

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I want to circle back from last week's text, and I want to look at, we're gonna do the hermeneutical spiral again, and I want to look at two things as far as biblical typology is concerned in the story of Saul and David and Jonathan, and note the very interesting parallels here.

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And so we're in 1 Samuel 19, and we're gonna go back through, and I want to look at starting at verse eight, and here's what it says regarding David and Saul.

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There was war again. David went out and fought with the Philistines, struck them with a great blow, so that they fled before him.

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Then a harmful spirit from the Lord came upon Saul. As he sat in his house with his spear in his hand,

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David was playing the liar, and Saul sought to pin David to the wall with the spear, but he eluded

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Saul so that he struck the spear into the wall, and David fled and escaped that night.

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One of the things I continue to kind of really harp on and really tease out in scripture is this concept of biblical typology, that we can see snippets, if you would, type and shadow that points us to Jesus in these stories.

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And this is one that is easily missed, but if you kind of work through the text, you can kind of see how the typology works.

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And so the idea is, as you'll note, that I'm always looking in the text to find something that I can draw it back to Christ, especially in the

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Old Testament. How can I pull this back and bring Jesus into this? So we've already noted that David is the anointed, not yet coronated, king of Israel.

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So at this point, he is a mashiach, he's a messiah, he's an anointed one.

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And what's really fascinating, David being a direct descendant of Jesus Christ, here we have

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Saul, who's behaving quite demonically, and it even says that he's being tormented by an evil spirit, that he wants to take a spear and run

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David through with it. How can we relate that back to Christ? There you go, the spear piercing

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Jesus' side on the cross. I think a good way to think about this, over and again,

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Saul wants to spear David, and he keeps missing. And if you sit there and go, well, why does he keep missing?

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Answer, because that spear is not meant for David, that spear is meant for Christ.

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Isn't that interesting? You kind of work it that way. So there's no way to spear David in this sense, because that spear is to be reserved for the one to whom it will hit, and he will be pierced by it, and that's

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Christ. And so Jesus is dead on the cross, he has that Roman spear thrust into his side, and what comes out of it?

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Blood and water. Kind of typologically then, what can you do, how can you tie that back with some other details in Scripture?

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I know another fellow in the Scripture who had his side opened up, Adam. Right, so kind of work the typology here.

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Adam had his side opened up, and what is it that was created from his side?

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Woman, his bride. Now kind of work this out. Jesus Christ, when he's pierced, out comes blood and water.

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That's significant because it's through water and Christ's blood that the church is created, which is the bride of Christ.

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So these kind of little details here, what's really fun, and this is one of the things

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I really love to do, is take these little details, because they're not throwaway, they're really not throwaway details, and ask the question, how can

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I relate this back to Jesus? Because what you're doing when you're doing that is you're kind of, you ever been on a website where in the middle of the text they have a hyperlink, and the hyperlink takes you to another story that's related to this one, and then you click another hyperlink?

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The biblical typology are like hyperlinks. So when you see in motif elements that, you know, you sit there and go, okay,

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I know there's a spear in the story of Jesus, what does that, how does that relate to here?

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Kind of a similar idea, and then you can start to kind of flesh out, just start hyperlinking, because these typologies all kind of fold in together, and what it does is it focuses our eyes over and again back on Christ, and what he has done for us.

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And this is how scripture wants us to read it, because Jesus himself has said so clearly that the scriptures are about him, they're about him.

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But because we're sinners, we like to read ourselves into the biblical text. You know, how would you somehow come up with an application, you know, there's

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Saul, he wants to pin David to the wall with a spear. So what's the application for you? It's a tough working environment.

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It's a tough, right, so call Osha. It doesn't quite work. What about the people who lived 100 years ago, or 50 years ago, who didn't have working standards like that in their work environment?

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They didn't have an HR department, which, by the way, I believe many HR departments are actually from Hades, but that's a different story.

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Oh, thank you. I noticed I didn't say all,

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I just said most or many. But see, it doesn't work then.

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When you make it about you, now the text doesn't make sense. I wanna show you another element from last week's text, and this is in 1

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Samuel 20, and I'm gonna reread the story. And when you see the

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New Testament parallel to this, it's amazing. So here's what it is.

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David fled from Nahioth in Ramah, came and said before Jonathan, what have

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I done? What is my guilt? What is my sin before your father that he seeks my life?

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So note, David here is confessing his innocence. Has he done anything deserving death?

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You can see where we're going, but just watch how this works. So he said to him, far from it, you shall not die.

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Behold, my father does nothing, either great or small, without disclosing it to me. And why should my father hide this from me?

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It is not so. But David vowed again, saying, your father knows well that I have found favor in your eyes, and he thinks, do not let

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Jonathan know this, lest he be grieved. But truly, as Yahweh lives, as your soul lives, there is but a step between me and death.

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Then Jonathan said to David, whatever you say I will do for you. David said to Jonathan, behold, tomorrow is the new moon.

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I shall not fail to sit at table with the king, but let me go that I may hide myself in the field till the third day at evening.

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Okay, we noted last week, that third day stuff. Isn't it fascinating how you start seeing these things and you're going, weird, hmm.

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So if your father misses me at all, then say David earnestly asked leave of me to run to Bethlehem, his city, for there is a yearly sacrifice there for all the clan.

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If he says good, it will be well with your servant. But if he's angry, then know that harm is determined by him.

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Therefore, deal kindly with your servant, for you have brought your servant into a covenant of Yahweh with you.

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But if there is guilt in me, kill me yourself, for why should you bring me to your father?

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Jonathan said, far be it from you. If I knew that it was determined by my father that harm should come to you, would

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I not tell you? Then David said to Jonathan, who will tell me if your father answers you roughly?

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And Jonathan said to David, come, let us go out into the field. So they both went out into the field.

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Jonathan said to David, Yahweh, the God of Israel, be witness. So here they're gonna make a covenant and God is the witness of this covenant.

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When I have sounded out my father about this time tomorrow or the third day, behold, if he is well disposed toward David, shall

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I not then send and disclose it to you? But should it please my father to do you harm,

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Yahweh do so to Jonathan and more also, if I do not disclose it to you and send you away, that you may go in safety.

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May the Lord, may Yahweh be with you as he has been with my father. If I am still alive, show me the steadfast love of Yahweh that I may not die.

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And do not cut off your steadfast love from my house forever. When Yahweh cuts off every one of the enemies of David from the face of the earth.

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And we noted here last week, and I'll just reiterate the point, that here, Jonathan, although he is the crown prince, he's the next in line to be the king of Israel according to the lineage of Saul, he has abdicated his right to the throne and recognizes that David is the rightful anointed king and that God had made him such.

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And so back in the ancient world, when a king would come into power, first thing that they would do, they would kill their enemies.

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It kind of a brutal thing. It, you know, any rivals to the throne, whether they be old or young, were oftentimes executed as, you know, to make it so that this person's kingdom was established.

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Jonathan recognizing that he's making a covenant and he says, do not cut off your steadfast love from my house forever.

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When Yahweh cuts off every one of the enemies of David from the face of the earth. Jonathan made a covenant with the house of David saying, may

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Yahweh take vengeance on David's enemies. And Jonathan made David swear by his love for him, for he loved him as he loved his own soul.

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Now we also noted that the disciple whom Jesus loved is named John. So there's a little bit of an interplay here with the

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New Testament, but then the interplay gets a little bit more interesting. Jonathan said to him, to David, tomorrow's the new moon.

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You'll be missed because your seat will be empty. On the third day, go down quickly to the place where you hid yourself when the matter was in hand and remain beside the stone heap.

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And I will shoot three arrows to the side of it as though I shot at a mark.

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So you're gonna notice, David's hiding in a field for three days and there's a stone heap.

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Come on, this is just like, it has like resurrection, Christ's death in the tomb kind of typology going on here.

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You can kind of, it's just, it's a little thin, but you sit there and go, that sounds a little bit like, you know, and it does.

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It says, I will shoot three arrows to the side of it as though I shot at a mark. Behold, I will send the boy saying, go find the arrows.

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If I say to the boy, look, the arrows are on this side of you, take them. Then you are to come for Yahweh, as Yahweh lives, it is safe for you and there is no danger.

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But if I say to the youth, look, the arrows are beyond you, then go for Yahweh has sent you away.

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And as for the matter of which you and I have spoken, behold, Yahweh is between you and me forever.

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So David hid himself in the field. And when the new moon came, the king sat down to eat food.

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The king sat on his seat as at other times on the seat by the wall, Jonathan sat opposite and Abner sat by Saul's side, but David's place was empty.

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Yet Saul did not say anything that day for he thought something has happened to him. He's not clean.

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Surely he is not clean. He is clean and stop calling him surely. But on the second day, the day after the new moon,

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David's place was empty. And Saul said to Jonathan, his son, why has not the son of Jesse come to the meal either yesterday or today?

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Jonathan answered Saul. David earnestly asked leave of me to go to Bethlehem.

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He said, let me go for our clan holds a sacrifice in the city and my brother has commanded me to be there.

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So now if I have found favor in your eyes, let me get away and see my brothers. For this reason, he has not come to the king's table.

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Then Saul's anger was kindled against Jonathan. And he said to him, you son of a perverse rebellious woman, do

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I not know that you have chosen the son of Jesse to your own shame and to the shame of your mother's nakedness?

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That's quite the curse. For as long as the son of Jesse lives on the earth, neither you nor your kingdom shall be established.

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Note the focus of Saul. Surely send and bring him to me for he shall surely die.

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Then Jonathan answered Saul, his father. Why should he be put to death?

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What has he done? Full pause. Where have you heard these words before?

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Uh huh, and there's your cross reference. Let me pull it up in my Bible real quick. We're gonna be in Matthew 27.

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I'm gonna start at verse 15. Let me pull it up over here though. And I want you to watch this.

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I mean, it's uncanny. Matthew 27, we'll start at verse 15.

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Let me make this big enough so that I can read it. Now, at the feast, the governor was accustomed to release for the crowd any one prisoner whom they wanted.

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And they had then a notorious prisoner called Barabbas. So when they had gathered,

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Pilate said to them, whom do you want me to release for you? Barabbas or Jesus who is called

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Christ? For he knew that it was out of envy that they had delivered him up. Besides, while he was sitting on the judgment seat, his wife sent word to him, have nothing to do with that righteous man, for I have suffered much because of him today in a dream.

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Now the chief priests and the elders persuaded the crowd to ask for Barabbas and to destroy Jesus. The governor again said to them, which of the two do you want me to release for you?

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And they said, Barabbas. Pilate said to them, then what shall I do with Jesus who is called

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Christ? They all said, let him be crucified. And he said, why?

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What evil has he done? But they shouted all the more, let him be crucified.

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Isn't that interesting? I mean, it's almost verbatim. Jonathan's plea to his father, why?

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What evil has he done? Why should he die? Pilate protesting in the exact same way.

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And so you'll see then that David, and this is where the typology will break down.

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David gets to go free this time, but just like the spear that eventually will hit

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Christ, Christ doesn't get to go free. In David's account, he's innocent and God vindicates him and he is permitted to be the one who goes free.

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Now, he's gonna be on the run. He's gonna be every Saturday night, John Walsh is getting up on Israel's most wanted.

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Have you seen David? They're after him. He looks like this. You've seen him, he's riding a horse.

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Here's him with a sword in his hand. Here's him with a bag of 200 Philistine foreskins, which is weird currency, but you kind of get the idea.

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So over and again, that's, but David is gonna get to go free this time, just like he's not the one who's gonna get pinned.

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But all of this then comes back to Christ. And so we hear in the words of Jonathan, the words of Pilate.

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Why, what has he done? What has he done? And then shouting, crucify him, crucify him.

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And finally, the Messiah does perish. He does die. He doesn't get away.

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But isn't it fascinating when you start connecting Christ and David together, you can see in type and shadow some of Christ's very suffering and passion.

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David himself gets a measure of that in his own life, but he's permitted to go free.

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And he has to go free because he's the ancestor. He's not the Messiah. He's the ancestor of him.

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But when you connect it all together, you sit there and go, man, this typology stuff is really prophetic.

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It's this too many coincidences, too many parallels that it can't be thrown away.

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And at the same time, you kind of have to hang on to it loosely. Does that make sense?

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You don't dogmatically sit there and says, that's the only way to understand this. No, you look at this and you go, man,

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I can't help but see when I read about David, there's so many weird things that just keep coming back to Christ.

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Jonathan's words are echoed in Pilate. They are totally echoed, almost verbatim.

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And you go, that can't be a coincidence. You see it? Yeah. All right.

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I'm gonna end a little early today. I'm gonna just pause it right there. Because that's kind of, I wanted to get the

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Sabbath, I wanted to get the spear, wanted to get the Jonathan speech. And when you see it all together, those are good three lessons, in kind of biblical typology and how to pull everything back to Christ.