Another Look at the Stilling of the Storm

This is what's fascinating. They're more This is what's fascinating. They're more They're more afraid now They're more afraid now They're more afraid now >> Yeah. >> Yeah. >> Yeah. >> [laughter] >> [laughter] >> [laughter] >> than they were when the storm was going >> than they were when the storm was going >> than they were when the storm was going and they thought they were going to and they thought they were going to and they thought they were going to perish. perish. perish. >> Right. >> Right. >> Right. >> They're more afraid because they don't >> They're more afraid because they don't >> They're more afraid because they don't have a category for Jesus anymore. have a category for Jesus anymore. have a category for Jesus anymore. He's this miracle worker. He's this He's this miracle worker. He's this He's this miracle worker. He's this exorcist. We think he might be the exorcist. We think he might be the exorcist. We think he might be the promised one, but then he says to the promised one, but then he says to the promised one, but then he says to the wind and to the sea, essentially, "Shut wind and to the sea, essentially, "Shut wind and to the sea, essentially, "Shut up. Stop it." up. Stop it." up. Stop it." >> Get out of here. And I would say, "Get >> Get out of here. And I would say, "Get >> Get out of here. And I would say, "Get out of here." out of here." out of here." >> Yeah. And >> Yeah. And >> Yeah. And >> it's >> it's >> it's and it happens. Welcome to the Biblical Theology Welcome to the Biblical Theology Briefing, a podcast from The Gospel Briefing, a podcast from The Gospel Briefing, a podcast from The Gospel Coalition. Coalition. Coalition. I'm Matt Harmon. And I'm Ben Gladd. And I'm Matt Harmon. And I'm Ben Gladd. And I'm Matt Harmon. And I'm Ben Gladd. And we are delighted you're joining us on we are delighted you're joining us on we are delighted you're joining us on today's episode. This podcast is today's episode. This podcast is today's episode. This podcast is designed to help ordinary Christians, as designed to help ordinary Christians, as designed to help ordinary Christians, as well as pastors and seminary students as well as pastors and seminary students as well as pastors and seminary students as well, learn how to more effectively read well, learn how to more effectively read well, learn how to more effectively read their Bible, primarily thinking through their Bible, primarily thinking through their Bible, primarily thinking through that task with uh the tools of Biblical that task with uh the tools of Biblical that task with uh the tools of Biblical Theology, which is our one of our Theology, which is our one of our Theology, which is our one of our passions and our interests. And so, uh passions and our interests. And so, uh passions and our interests. And so, uh today, we are going to look at a passage today, we are going to look at a passage today, we are going to look at a passage that's probably familiar to a lot of our that's probably familiar to a lot of our that's probably familiar to a lot of our listeners. And this is one of the areas listeners. And this is one of the areas listeners. And this is one of the areas where Biblical Theology, I think, can where Biblical Theology, I think, can where Biblical Theology, I think, can help us see fresh things in a very help us see fresh things in a very help us see fresh things in a very familiar passage. The stilling of the familiar passage. The stilling of the familiar passage. The stilling of the storm is odd, Matt. Jesus is sleeping storm is odd, Matt. Jesus is sleeping storm is odd, Matt. Jesus is sleeping uh for no apparent reason. We don't have uh for no apparent reason. We don't have uh for no apparent reason. We don't have The authors don't say why he's sleeping.

The authors don't say why he's sleeping. The authors don't say why he's sleeping. He's sleeping. The storm is raging. The He's sleeping. The storm is raging. The He's sleeping. The storm is raging. The disciples are freaking out. And then he disciples are freaking out. And then he disciples are freaking out. And then he gets up, stills the storm, and rebukes gets up, stills the storm, and rebukes gets up, stills the storm, and rebukes them. Yeah. them. Yeah. them. Yeah. >> Uh >> Uh >> Uh There are a lot of questions there. Why There are a lot of questions there. Why There are a lot of questions there. Why is he sleeping? Why does he still the is he sleeping? Why does he still the is he sleeping? Why does he still the storm? Why are they in disbelief? storm? Why are they in disbelief? storm? Why are they in disbelief? How is this passage connected to the How is this passage connected to the How is this passage connected to the surrounding context? Th- This This is on surrounding context? Th- This This is on surrounding context? Th- This This is on my top three most important events in my top three most important events in my top three most important events in Jesus' ministry. Uh it's often Jesus' ministry. Uh it's often Jesus' ministry. Uh it's often under-appreciated, misunderstood, and so under-appreciated, misunderstood, and so under-appreciated, misunderstood, and so I think this is a great way how biblical I think this is a great way how biblical I think this is a great way how biblical or a great way to see how biblical or a great way to see how biblical or a great way to see how biblical theology can inform a difficult event. theology can inform a difficult event. theology can inform a difficult event. And so just to be clear, And so just to be clear, And so just to be clear, we are convinced that biblical theology we are convinced that biblical theology we are convinced that biblical theology and and looking at one of the things and and looking at one of the things and and looking at one of the things we'll we'll see in this passage is there we'll we'll see in this passage is there we'll we'll see in this passage is there are a number of allusions, a a number of are a number of allusions, a a number of are a number of allusions, a a number of places where the biblical author is places where the biblical author is places where the biblical author is indirectly drawing your attention to Old indirectly drawing your attention to Old indirectly drawing your attention to Old Testament texts. Testament texts. Testament texts. And just to be clear, when we when we And just to be clear, when we when we And just to be clear, when we when we talk about the value of biblical talk about the value of biblical talk about the value of biblical theology and and seeing these allusions, theology and and seeing these allusions, theology and and seeing these allusions, these allusions and biblical theology these allusions and biblical theology these allusions and biblical theology and the themes and the threads that come and the themes and the threads that come and the themes and the threads that come together don't together don't together don't overturn the traditional reading of the overturn the traditional reading of the overturn the traditional reading of the text. It's not like what you're going to text. It's not like what you're going to text. It's not like what you're going to hear here here in this episode is hear here here in this episode is hear here here in this episode is what you've always thought about the what you've always thought about the what you've always thought about the stilling of the storm is completely stilling of the storm is completely stilling of the storm is completely wrong and you've never actually read it wrong and you've never actually read it wrong and you've never actually read it right at all.

right at all. right at all. >> That's not what we're interested in. >> That's not what we're interested in. >> That's not what we're interested in. >> to wreck your faith here. >> to wreck your faith here. >> to wreck your faith here. >> No. No, but we're we're hoping that >> No. No, but we're we're hoping that >> No. No, but we're we're hoping that maybe if you have a sort of maybe if you have a sort of maybe if you have a sort of standard definition uh look at the standard definition uh look at the standard definition uh look at the stilling of the storm, that this is stilling of the storm, that this is stilling of the storm, that this is going to take it to 4K ultra HD kind of going to take it to 4K ultra HD kind of going to take it to 4K ultra HD kind of look at this important uh event in look at this important uh event in look at this important uh event in Jesus' life. We're just trying to Jesus' life. We're just trying to Jesus' life. We're just trying to explain how why is this significant and explain how why is this significant and explain how why is this significant and what is it doing here? And if you don't what is it doing here? And if you don't what is it doing here? And if you don't read it through the lens of the Old read it through the lens of the Old read it through the lens of the Old Testament, it takes a lot of work to Testament, it takes a lot of work to Testament, it takes a lot of work to explain it. But if you read it through explain it. But if you read it through explain it. But if you read it through the lens of the Old Testament, it makes the lens of the Old Testament, it makes the lens of the Old Testament, it makes perfect sense. Yeah. So, uh perfect sense. Yeah. So, uh perfect sense. Yeah. So, uh how about I start with reading the how about I start with reading the how about I start with reading the passage, and then we will kind of dive passage, and then we will kind of dive passage, and then we will kind of dive in and and just kind of work our way in and and just kind of work our way in and and just kind of work our way through it. We'll talk about context, through it. We'll talk about context, through it. We'll talk about context, we'll talk about the different Old we'll talk about the different Old we'll talk about the different Old Testament allusions that that come into Testament allusions that that come into Testament allusions that that come into this, but this is Mark uh chapter 4 this, but this is Mark uh chapter 4 this, but this is Mark uh chapter 4 starting in starting in starting in verse verse verse 35.

35. 35. On that day, On that day, On that day, when evening had come, when evening had come, when evening had come, he said to them, he said to them, he said to them, "Let us go across to the other side." "Let us go across to the other side." "Let us go across to the other side." And leaving the crowd, And leaving the crowd, And leaving the crowd, they took him with them in the boat, they took him with them in the boat, they took him with them in the boat, just as he was. just as he was. just as he was. And other boats were with him. And other boats were with him. And other boats were with him. And a great windstorm arose. And a great windstorm arose. And a great windstorm arose. And the waves were breaking into the And the waves were breaking into the And the waves were breaking into the boat, boat, boat, so that the boat was already filling. so that the boat was already filling. so that the boat was already filling. But he was in the stern, asleep on the But he was in the stern, asleep on the But he was in the stern, asleep on the cushion. cushion. cushion. And they woke him and said to him, And they woke him and said to him, And they woke him and said to him, "Teacher, do you not care that we are "Teacher, do you not care that we are "Teacher, do you not care that we are perishing?" perishing?" perishing?" And he awoke and rebuked the wind and And he awoke and rebuked the wind and And he awoke and rebuked the wind and said to the sea, said to the sea, said to the sea, "Peace. "Peace. "Peace. Be still." Be still." Be still." And the wind wind ceased, And the wind wind ceased, And the wind wind ceased, and there was a great calm. and there was a great calm. and there was a great calm. He said to them, He said to them, He said to them, "Why are you so afraid?

"Why are you so afraid? "Why are you so afraid? Have you still no faith?" Have you still no faith?" Have you still no faith?" And they were filled with great fear And they were filled with great fear And they were filled with great fear and said to one another, and said to one another, and said to one another, "Who then is this "Who then is this "Who then is this that even the wind and the sea that even the wind and the sea that even the wind and the sea obey him?" obey him?" obey him?" All right, Ben. So, so get us started All right, Ben. So, so get us started All right, Ben. So, so get us started here. Tell us about the context of here. Tell us about the context of here. Tell us about the context of what's leading up to this passage. what's leading up to this passage. what's leading up to this passage. What's already been happening in the What's already been happening in the What's already been happening in the Gospel of Mark? How does Mark set this Gospel of Mark? How does Mark set this Gospel of Mark? How does Mark set this up? Yeah. Um most of the time when we up? Yeah. Um most of the time when we up? Yeah. Um most of the time when we get events in Jesus' life, the authors, get events in Jesus' life, the authors, get events in Jesus' life, the authors, the Gospel writers, they tend to just the Gospel writers, they tend to just the Gospel writers, they tend to just start the event. Uh they'll use just start the event. Uh they'll use just start the event. Uh they'll use just kind of flimsy transitional words like kind of flimsy transitional words like kind of flimsy transitional words like and, you know, sometime later da da da and, you know, sometime later da da da and, you know, sometime later da da da da da. Or in Mark especially, and da da. Or in Mark especially, and da da. Or in Mark especially, and immediately. immediately. immediately. >> They're they're so tightly bound up. >> They're they're so tightly bound up. >> They're they're so tightly bound up. Now, this text is great. It starts in Now, this text is great. It starts in Now, this text is great. It starts in verse 35 verse 35 verse 35 and this is one way that Mark is going and this is one way that Mark is going and this is one way that Mark is going to relate what took place in the to relate what took place in the to relate what took place in the previous context to what takes place previous context to what takes place previous context to what takes place here in the stealing of the storm. Verse here in the stealing of the storm. Verse here in the stealing of the storm. Verse 35, "On that day." Yeah. So, the reader 35, "On that day." Yeah. So, the reader 35, "On that day." Yeah. So, the reader should immediately stop and say, "What should immediately stop and say, "What should immediately stop and say, "What day?" Yeah.

day?" Yeah. day?" Yeah. >> Cuz Mark is being very specific. >> Cuz Mark is being very specific. >> Cuz Mark is being very specific. >> That's right. >> That's right. >> That's right. >> That day. So, when So, this crossing >> That day. So, when So, this crossing >> That day. So, when So, this crossing took place on a day that the reader took place on a day that the reader took place on a day that the reader should already know about. should already know about. should already know about. >> Mhm. What he's doing there is he's >> Mhm. What he's doing there is he's >> Mhm. What he's doing there is he's pulling together all of chapter 4 pulling together all of chapter 4 pulling together all of chapter 4 together. So, you've got to go back to together. So, you've got to go back to together. So, you've got to go back to the beginning of chapter 4 and the bear the beginning of chapter 4 and the bear the beginning of chapter 4 and the bear in the parables about the kingdom of God in the parables about the kingdom of God in the parables about the kingdom of God and then you take those parables, you and then you take those parables, you and then you take those parables, you try to figure out what's generally going try to figure out what's generally going try to figure out what's generally going on, and then you are forced or Mark is on, and then you are forced or Mark is on, and then you are forced or Mark is forcing the reader to relate the forcing the reader to relate the forcing the reader to relate the stealing of the storm and the parables stealing of the storm and the parables stealing of the storm and the parables about the kingdom. about the kingdom. about the kingdom. So, do you see that? It's a move here. So, do you see that? It's a move here. So, do you see that? It's a move here. So, we've got to go back into chapter 4 So, we've got to go back into chapter 4 So, we've got to go back into chapter 4 and just spend a couple seconds talking and just spend a couple seconds talking and just spend a couple seconds talking about these parables. And this is in about these parables. And this is in about these parables. And this is in Matthew's version in Matthew 13, uh the Matthew's version in Matthew 13, uh the Matthew's version in Matthew 13, uh the parables of the kingdom are much more parables of the kingdom are much more parables of the kingdom are much more extensive. They're longer, there are extensive. They're longer, there are extensive. They're longer, there are additional parables here in Mark 4. Um additional parables here in Mark 4. Um additional parables here in Mark 4. Um he provides us with a handful of he provides us with a handful of he provides us with a handful of parables that really get to the same parables that really get to the same parables that really get to the same point, but it's not as expansive as point, but it's not as expansive as point, but it's not as expansive as Matthew 13.

Matthew 13. Matthew 13. Um Um Um couple of these parables are worthy of couple of these parables are worthy of couple of these parables are worthy of note. One is note. One is note. One is the parable of the mustard seed and the the parable of the mustard seed and the the parable of the mustard seed and the growing seed. How the kingdom of heaven, growing seed. How the kingdom of heaven, growing seed. How the kingdom of heaven, it starts off small and then it expands, it starts off small and then it expands, it starts off small and then it expands, it goes bigger and bigger, which means it goes bigger and bigger, which means it goes bigger and bigger, which means the kingdom starts off small in one the kingdom starts off small in one the kingdom starts off small in one person. I mean, Jesus is essentially the person. I mean, Jesus is essentially the person. I mean, Jesus is essentially the kingdom. Yeah. And then it expands and kingdom. Yeah. And then it expands and kingdom. Yeah. And then it expands and expands and by the time we get to AD 70 expands and by the time we get to AD 70 expands and by the time we get to AD 70 or AD 60, it's the kingdom is in Rome uh or AD 60, it's the kingdom is in Rome uh or AD 60, it's the kingdom is in Rome uh with Paul. So, it starts off small and with Paul. So, it starts off small and with Paul. So, it starts off small and then it gets bigger and bigger. then it gets bigger and bigger. then it gets bigger and bigger. What is there anything else you want to What is there anything else you want to What is there anything else you want to say here about the kingdom that's worthy say here about the kingdom that's worthy say here about the kingdom that's worthy of note? Well, at the beginning there of of note? Well, at the beginning there of of note? Well, at the beginning there of chapter four, you got the parable of the chapter four, you got the parable of the chapter four, you got the parable of the sower and the soils and that is the meta sower and the soils and that is the meta sower and the soils and that is the meta parable, right? It's the the parable parable, right? It's the the parable parable, right? It's the the parable that helps you understand that helps you understand that helps you understand >> all the others. That's right. And >> all the others. That's right. And >> all the others. That's right. And although we don't have time to go into although we don't have time to go into although we don't have time to go into that, it's really important to pay that, it's really important to pay that, it's really important to pay attention to Jesus' explanation of why attention to Jesus' explanation of why attention to Jesus' explanation of why is it that you're teaching in parables.

is it that you're teaching in parables. is it that you're teaching in parables. So, the disciples are like, "Jesus, why So, the disciples are like, "Jesus, why So, the disciples are like, "Jesus, why are you doing this? Like, why are you are you doing this? Like, why are you are you doing this? Like, why are you saying these seemingly confusing things? saying these seemingly confusing things? saying these seemingly confusing things? Why are you teaching in parables?" Why are you teaching in parables?" Why are you teaching in parables?" And part of Jesus' explanation is of And part of Jesus' explanation is of And part of Jesus' explanation is of course to go back to course to go back to course to go back to the Old Testament. And what are What are the Old Testament. And what are What are the Old Testament. And what are What are some of those I mean, what The one some of those I mean, what The one some of those I mean, what The one obvious one there is Isaiah 6. obvious one there is Isaiah 6. obvious one there is Isaiah 6. >> Cuz it's quoted. >> Cuz it's quoted. >> Cuz it's quoted. >> Isaiah 6 to explain that the parables >> Isaiah 6 to explain that the parables >> Isaiah 6 to explain that the parables are a way of confirming existing are a way of confirming existing are a way of confirming existing hardness of heart and assessing a hardness of heart and assessing a hardness of heart and assessing a person's spiritual temperature person's spiritual temperature person's spiritual temperature and that there is a mystery involved and that there is a mystery involved and that there is a mystery involved here of God revealing his kingdom in here of God revealing his kingdom in here of God revealing his kingdom in unexpected unexpected unexpected ways, ways, ways, but yet in ways that are consistent with but yet in ways that are consistent with but yet in ways that are consistent with what the Old Testament itself, rightly what the Old Testament itself, rightly what the Old Testament itself, rightly understood, had anticipated. Yeah, he understood, had anticipated. Yeah, he understood, had anticipated. Yeah, he calls it in verse 11, he answered them, calls it in verse 11, he answered them, calls it in verse 11, he answered them, "The mystery of the kingdom of God," "The mystery of the kingdom of God," "The mystery of the kingdom of God," Jesus is speaking, "has been given to Jesus is speaking, "has been given to Jesus is speaking, "has been given to you, to the disciples." And so, the So, you, to the disciples." And so, the So, you, to the disciples." And so, the So, this is The parables are basically this is The parables are basically this is The parables are basically unpacking this mystery of the kingdom of unpacking this mystery of the kingdom of unpacking this mystery of the kingdom of God that there's something God that there's something God that there's something new and unexpected about the way that new and unexpected about the way that new and unexpected about the way that Jesus is inaugurating the kingdom. And Jesus is inaugurating the kingdom. And Jesus is inaugurating the kingdom. And this dynamic here is going to help us this dynamic here is going to help us this dynamic here is going to help us understand the conclusion to the understand the conclusion to the understand the conclusion to the stilling of the storm and how the stilling of the storm and how the stilling of the storm and how the disciples respond. Even Jesus question disciples respond. Even Jesus question disciples respond. Even Jesus question that he asks them is illuminated by that he asks them is illuminated by that he asks them is illuminated by understanding what's going on here at understanding what's going on here at understanding what's going on here at the beginning of chapter 4. Yeah. Um, the beginning of chapter 4. Yeah. Um, the beginning of chapter 4. Yeah. Um, one thing that we need to note

one thing that we need to note one thing that we need to note just in general about Jesus career, and just in general about Jesus career, and just in general about Jesus career, and I get this from Tom Wright. So, Tom I get this from Tom Wright. So, Tom I get this from Tom Wright. So, Tom Wright says that Jesus speaks in Wright says that Jesus speaks in Wright says that Jesus speaks in parables, and he then acts out the parables, and he then acts out the parables, and he then acts out the parables. That his miracles are acted parables. That his miracles are acted parables. That his miracles are acted out parables. out parables. out parables. Most Christians view Jesus teaching over Most Christians view Jesus teaching over Most Christians view Jesus teaching over here in one category, here in one category, here in one category, and then his deeds, or his miracles, in and then his deeds, or his miracles, in and then his deeds, or his miracles, in another category. But, those are another category. But, those are another category. But, those are actually the same. actually the same. actually the same. What Jesus does in the stilling of the What Jesus does in the stilling of the What Jesus does in the stilling of the storm, that's a parable. Yeah. And the storm, that's a parable. Yeah. And the storm, that's a parable. Yeah. And the disciples, disciples, disciples, they misunderstand that acted-out they misunderstand that acted-out they misunderstand that acted-out parable on the sea. Just as they parable on the sea. Just as they parable on the sea. Just as they misunderstood the teaching parables, misunderstood the teaching parables, misunderstood the teaching parables, well, now they're misunderstanding the well, now they're misunderstanding the well, now they're misunderstanding the acted-out parable. acted-out parable. acted-out parable. And this is not new with Jesus, because And this is not new with Jesus, because And this is not new with Jesus, because in the Old Testament, you have God in the Old Testament, you have God in the Old Testament, you have God commanding prophets to do certain commanding prophets to do certain commanding prophets to do certain actions as an acted-out parable of what actions as an acted-out parable of what actions as an acted-out parable of what God is communicating, right? I mean, the God is communicating, right? I mean, the God is communicating, right? I mean, the book of Ezekiel is full of these, where book of Ezekiel is full of these, where book of Ezekiel is full of these, where >> the poor guy has to lie on his side. >> the poor guy has to lie on his side. >> the poor guy has to lie on his side. >> [laughter] >> [laughter] >> [laughter] >> Yeah. So, there's there's a sense in >> Yeah. So, there's there's a sense in >> Yeah. So, there's there's a sense in which which which I mean, when when it comes to Jesus, I mean, when when it comes to Jesus, I mean, when when it comes to Jesus, it's in a heightened fashion, of course.

it's in a heightened fashion, of course. it's in a heightened fashion, of course. And yet, it's not this brand new thing And yet, it's not this brand new thing And yet, it's not this brand new thing that God has never done before. No, that God has never done before. No, that God has never done before. No, Jesus is doing what Old Testament Jesus is doing what Old Testament Jesus is doing what Old Testament prophets did before him of an enacted prophets did before him of an enacted prophets did before him of an enacted parable, a lived-out parable, where his parable, a lived-out parable, where his parable, a lived-out parable, where his actions are intended to be uh actions are intended to be uh actions are intended to be uh communicating spiritual truth about the communicating spiritual truth about the communicating spiritual truth about the nature of who God is and what he's doing nature of who God is and what he's doing nature of who God is and what he's doing in the world. So, this stilling of the in the world. So, this stilling of the in the world. So, this stilling of the storm, this event, is related to the storm, this event, is related to the storm, this event, is related to the inauguration of the kingdom, the inauguration of the kingdom, the inauguration of the kingdom, the unexpected inauguration of the kingdom. unexpected inauguration of the kingdom. unexpected inauguration of the kingdom. And I think that's why Mark says, "On And I think that's why Mark says, "On And I think that's why Mark says, "On that day." The reader has got to connect that day." The reader has got to connect that day." The reader has got to connect the parables with the stealing of the the parables with the stealing of the the parables with the stealing of the storm." But then he gives us a nice He storm." But then he gives us a nice He storm." But then he gives us a nice He then tells us the time of the event. then tells us the time of the event. then tells us the time of the event. Now, Now, Now, biblical authors, and especially the biblical authors, and especially the biblical authors, and especially the evangelists, the the gospel writers, evangelists, the the gospel writers, evangelists, the the gospel writers, they don't always they don't always tell they don't always they don't always tell they don't always they don't always tell us when these things take place. They'll us when these things take place. They'll us when these things take place. They'll just say it. just say it. just say it. When they tell you, if it's in the When they tell you, if it's in the When they tell you, if it's in the morning, if it's during the midday, if morning, if it's during the midday, if morning, if it's during the midday, if it's at the evening, those are really it's at the evening, those are really it's at the evening, those are really important things. Here, uh Mark says, important things. Here, uh Mark says, important things. Here, uh Mark says, "When evening had come." There is "When evening had come." There is "When evening had come." There is darkness. Yeah.

darkness. Yeah. darkness. Yeah. Uh and so, darkness is that a positive Uh and so, darkness is that a positive Uh and so, darkness is that a positive thing or a negative thing? Well, it's thing or a negative thing? Well, it's thing or a negative thing? Well, it's pretty consistently a bad thing pretty consistently a bad thing pretty consistently a bad thing >> Pretty consistently >> Pretty consistently >> Pretty consistently it's [laughter] it's [laughter] it's [laughter] hard to find a positive example hard to find a positive example hard to find a positive example >> Exactly. uh in darkness. So, when >> Exactly. uh in darkness. So, when >> Exactly. uh in darkness. So, when darkness had arrived, which means going darkness had arrived, which means going darkness had arrived, which means going going into this, darkness is has now going into this, darkness is has now going into this, darkness is has now beset the disciples and Jesus. So, this beset the disciples and Jesus. So, this beset the disciples and Jesus. So, this This is a darkness is means rebellion, This is a darkness is means rebellion, This is a darkness is means rebellion, hostility, ignorance, the bad guy bad hostility, ignorance, the bad guy bad hostility, ignorance, the bad guy bad guys like the darkness, that kind of guys like the darkness, that kind of guys like the darkness, that kind of thing. thing. thing. And then And then And then there's this word here, and a lot of there's this word here, and a lot of there's this word here, and a lot of Christians miss this. Let's So, Jesus Christians miss this. Let's So, Jesus Christians miss this. Let's So, Jesus tells the disciples, So, "Hey, let's go tells the disciples, So, "Hey, let's go tells the disciples, So, "Hey, let's go over to the other side." Now, this is over to the other side." Now, this is over to the other side." Now, this is the first of several sea crossings that the first of several sea crossings that the first of several sea crossings that Jesus takes with the disciples. They're Jesus takes with the disciples. They're Jesus takes with the disciples. They're going to head south east or east just on going to head south east or east just on going to head south east or east just on the other side. the other side. the other side. Uh they're coming from the western side, Uh they're coming from the western side, Uh they're coming from the western side, they're going east. "Let's cross over to they're going east. "Let's cross over to they're going east. "Let's cross over to the other side." And then Mark says of the other side." And then Mark says of the other side." And then Mark says of the sea. Mhm. Consistently, Mark and the sea. Mhm. Consistently, Mark and the sea. Mhm. Consistently, Mark and Matthew called the Sea of Galilee a sea.

Matthew called the Sea of Galilee a sea. Matthew called the Sea of Galilee a sea. But is that a sea, Matthew? Well, But is that a sea, Matthew? Well, But is that a sea, Matthew? Well, not how we would typically think of it, not how we would typically think of it, not how we would typically think of it, right? No. right? No. right? No. >> when you look at the size of it on a >> when you look at the size of it on a >> when you look at the size of it on a map, you realize we would not think of map, you realize we would not think of map, you realize we would not think of that as a sea. We think of it as a that as a sea. We think of it as a that as a sea. We think of it as a decent-sized lake. I could see myself decent-sized lake. I could see myself decent-sized lake. I could see myself water skiing on [laughter] the sea, water skiing on [laughter] the sea, water skiing on [laughter] the sea, right? Cuz it's not this gigantic thing. right? Cuz it's not this gigantic thing. right? Cuz it's not this gigantic thing. You can see the other side. It's really You can see the other side. It's really You can see the other side. It's really not big. Um not big. Um not big. Um if you were to take your kids there and if you were to take your kids there and if you were to take your kids there and say, "Hey, this is a sea." They would say, "Hey, this is a sea." They would say, "Hey, this is a sea." They would say, "No, it's not. That's a lake." say, "No, it's not. That's a lake." say, "No, it's not. That's a lake." Yeah, you can easily see the other side Yeah, you can easily see the other side Yeah, you can easily see the other side of it. It's not like it's just water for of it. It's not like it's just water for of it. It's not like it's just water for as far as you can see. It's you know, as far as you can see. It's you know, as far as you can see. It's you know, oh, there's the other side of the lake. oh, there's the other side of the lake. oh, there's the other side of the lake. Yeah. Yeah. Yeah. >> Um Luke calls it a lake. Luke is the >> Um Luke calls it a lake. Luke is the >> Um Luke calls it a lake. Luke is the author that typically calls it by what author that typically calls it by what author that typically calls it by what it was referred to in the 1st century. it was referred to in the 1st century. it was referred to in the 1st century. That's a lake. That's a lake. That's a lake. But Mark and Matthew, they call it a But Mark and Matthew, they call it a But Mark and Matthew, they call it a sea. Now, why do you think they call it sea. Now, why do you think they call it sea. Now, why do you think they call it a sea? Well, I think there's a a sea? Well, I think there's a a sea? Well, I think there's a theological purpose behind it. theological purpose behind it. theological purpose behind it. I think he's trying to make connections I think he's trying to make connections I think he's trying to make connections with the larger backdrop of how is the with the larger backdrop of how is the with the larger backdrop of how is the sea perceived by the biblical writers?

sea perceived by the biblical writers? sea perceived by the biblical writers? And when you think about And when you think about And when you think about uh how it's perceived, it is regularly uh how it's perceived, it is regularly uh how it's perceived, it is regularly a source of chaos, of evil, of of a source of chaos, of evil, of of a source of chaos, of evil, of of mystery and uncertainty, and something mystery and uncertainty, and something mystery and uncertainty, and something that that that we're supposed to be afraid of. we're supposed to be afraid of. we're supposed to be afraid of. >> Mhm. Because it's >> Mhm. Because it's >> Mhm. Because it's >> Even in in concert with waves crashing >> Even in in concert with waves crashing >> Even in in concert with waves crashing and great winds and great winds and great winds >> Yeah. are emerging. I mean, think about >> Yeah. are emerging. I mean, think about >> Yeah. are emerging. I mean, think about the Exodus. There was I believe uh uh the Exodus. There was I believe uh uh the Exodus. There was I believe uh uh Moses talks about wind, uh attributes Moses talks about wind, uh attributes Moses talks about wind, uh attributes wind to the separation of the sea at the wind to the separation of the sea at the wind to the separation of the sea at the Red Sea there. Um Red Sea there. Um Red Sea there. Um >> Well, think about Genesis. >> Well, think about Genesis. >> Well, think about Genesis. >> That's right. Genesis 1:2. The spirit of >> That's right. Genesis 1:2. The spirit of >> That's right. Genesis 1:2. The spirit of God hovering over the face of the God hovering over the face of the God hovering over the face of the waters. waters. waters. >> the waters. >> the waters. >> the waters. >> And remember, there's no light yet. >> And remember, there's no light yet. >> And remember, there's no light yet. Cuz the next verse, verse three, is let Cuz the next verse, verse three, is let Cuz the next verse, verse three, is let there be light. So, it's darkness. It's there be light. So, it's darkness. It's there be light. So, it's darkness. It's sea. It's or chaos. Chaos because sea. It's or chaos. Chaos because sea. It's or chaos. Chaos because creation has not yet been put into creation has not yet been put into creation has not yet been put into order, which is what God is going to do order, which is what God is going to do order, which is what God is going to do in Genesis 1 there. So, I think there in Genesis 1 there. So, I think there in Genesis 1 there. So, I think there are even at least some faint echoes are even at least some faint echoes are even at least some faint echoes there of of what's going on here in there of of what's going on here in there of of what's going on here in terms of darkness, there's the sea, it's terms of darkness, there's the sea, it's terms of darkness, there's the sea, it's chaotic, and now you have Jesus on the chaotic, and now you have Jesus on the chaotic, and now you have Jesus on the scene.

scene. scene. >> Mhm. That's right. Um so then we get >> Mhm. That's right. Um so then we get >> Mhm. That's right. Um so then we get here. Now, as an aside, Mark is the only here. Now, as an aside, Mark is the only here. Now, as an aside, Mark is the only one to mention this last line, "And one to mention this last line, "And one to mention this last line, "And other boats were with him." other boats were with him." other boats were with him." Mhm. Mhm. Mhm. I think we get that because earlier in I think we get that because earlier in I think we get that because earlier in chapter 4, chapter 4, chapter 4, we learn that there were other people we learn that there were other people we learn that there were other people there. So, there's a crowd, you have the there. So, there's a crowd, you have the there. So, there's a crowd, you have the disciples, but then there are other disciples, but then there are other disciples, but then there are other people. There are other followers of people. There are other followers of people. There are other followers of Jesus, and this is what's really hard Jesus, and this is what's really hard Jesus, and this is what's really hard here. here. here. The 12 disciples were not the only ones The 12 disciples were not the only ones The 12 disciples were not the only ones who followed him. As we see Jesus' who followed him. As we see Jesus' who followed him. As we see Jesus' ministry unfold, we discover, "Wait a ministry unfold, we discover, "Wait a ministry unfold, we discover, "Wait a minute, there are more people than just minute, there are more people than just minute, there are more people than just the 12 following him." This is one of the 12 following him." This is one of the 12 following him." This is one of those places. So, in Mark's gospel, you those places. So, in Mark's gospel, you those places. So, in Mark's gospel, you don't know until the end of the don't know until the end of the don't know until the end of the narrative where you have women following narrative where you have women following narrative where you have women following him. And you're like, "Well, where did him. And you're like, "Well, where did him. And you're like, "Well, where did they come from?" They may have been in they come from?" They may have been in they come from?" They may have been in one of these boats that that's one of these boats that that's one of these boats that that's mentioned. Now, I think that's one of mentioned. Now, I think that's one of mentioned. Now, I think that's one of the reasons. The other reason is because the reasons. The other reason is because the reasons. The other reason is because Mark, even though he was not one of the Mark, even though he was not one of the Mark, even though he was not one of the original 12 disciples, maybe he was in original 12 disciples, maybe he was in original 12 disciples, maybe he was in one of the boats, we don't know.

one of the boats, we don't know. one of the boats, we don't know. But But But um Peter um Peter um Peter was the eyewitness testimony behind was the eyewitness testimony behind was the eyewitness testimony behind Mark's gospel. He's very aware of what's Mark's gospel. He's very aware of what's Mark's gospel. He's very aware of what's going on. Peter going on. Peter going on. Peter uh and Andrew, his brother, they grew up uh and Andrew, his brother, they grew up uh and Andrew, his brother, they grew up on the water, they make their their on the water, they make their their on the water, they make their their parents uh probably own a fishing parents uh probably own a fishing parents uh probably own a fishing company of some sort. And so they are company of some sort. And so they are company of some sort. And so they are very uh Peter's very aware of these of very uh Peter's very aware of these of very uh Peter's very aware of these of all these nautical terms. That's why all these nautical terms. That's why all these nautical terms. That's why Mark is the only gospel to talk about Mark is the only gospel to talk about Mark is the only gospel to talk about how Jesus how Jesus how Jesus is sleeping. Where is he sleeping? And is sleeping. Where is he sleeping? And is sleeping. Where is he sleeping? And on what he's sleeping? He's sleeping on what he's sleeping? He's sleeping on what he's sleeping? He's sleeping uh in the stern. We have place and on uh in the stern. We have place and on uh in the stern. We have place and on what um what um what um I mean, my translation says I mean, my translation says I mean, my translation says sleeping on a cushion could be a ballast sleeping on a cushion could be a ballast sleeping on a cushion could be a ballast or something. He's sleeping on a or something. He's sleeping on a or something. He's sleeping on a cushion. So, that's very graphic, which cushion. So, that's very graphic, which cushion. So, that's very graphic, which tells us this is Peter's eyewitness tells us this is Peter's eyewitness tells us this is Peter's eyewitness testimony communicated to Mark. So, he's testimony communicated to Mark. So, he's testimony communicated to Mark. So, he's very aware of the storm. He's aware of very aware of the storm. He's aware of very aware of the storm. He's aware of other people are there. We don't have other people are there. We don't have other people are there. We don't have this in Matthew and in Luke. this in Matthew and in Luke. this in Matthew and in Luke. >> Yeah. Okay, so we've set a little bit of >> Yeah. Okay, so we've set a little bit of >> Yeah. Okay, so we've set a little bit of the stage.

the stage. the stage. Where do you want to move next in terms Where do you want to move next in terms Where do you want to move next in terms of the story here? We've got him it's at of the story here? We've got him it's at of the story here? We've got him it's at night. He's on the sea. He's in the night. He's on the sea. He's in the night. He's on the sea. He's in the stern. He's sleeping. stern. He's sleeping. stern. He's sleeping. But, what's what else is going on? But, what's what else is going on? But, what's what else is going on? >> Yeah, so verse 37, a great windstorm >> Yeah, so verse 37, a great windstorm >> Yeah, so verse 37, a great windstorm arose. That's my translation, which is arose. That's my translation, which is arose. That's my translation, which is CSB. A great windstorm arose. CSB. A great windstorm arose. CSB. A great windstorm arose. That's just the typical word for storm. That's just the typical word for storm. That's just the typical word for storm. There's nothing unique here. In Math In There's nothing unique here. In Math In There's nothing unique here. In Math In Matthew In Matthew chapter 8 Matthew Matthew In Matthew chapter 8 Matthew Matthew In Matthew chapter 8 Matthew doesn't use the word for storm. He uses doesn't use the word for storm. He uses doesn't use the word for storm. He uses the word for quaking. Now, that's very the word for quaking. Now, that's very the word for quaking. Now, that's very unusual because we know where the We're unusual because we know where the We're unusual because we know where the We're like 98% convinced here that Matthew had like 98% convinced here that Matthew had like 98% convinced here that Matthew had a copy of Mark's gospel when he wrote a copy of Mark's gospel when he wrote a copy of Mark's gospel when he wrote his gospel. his gospel. his gospel. So, that means that Matthew changed the So, that means that Matthew changed the So, that means that Matthew changed the word from storm to quaking. A The word word from storm to quaking. A The word word from storm to quaking. A The word there is seismós in Greek, which just there is seismós in Greek, which just there is seismós in Greek, which just means a shaking, a quaking. means a shaking, a quaking. means a shaking, a quaking. And so, the idea then is that Matthew is And so, the idea then is that Matthew is And so, the idea then is that Matthew is interpreting this for his readers. And interpreting this for his readers. And interpreting this for his readers. And he's saying that there was a great he's saying that there was a great he's saying that there was a great shaking upon the water. Now, there are shaking upon the water. Now, there are shaking upon the water. Now, there are That word for shaking is used two other That word for shaking is used two other That word for shaking is used two other times in Matthew's gospel. At the times in Matthew's gospel. At the times in Matthew's gospel. At the crucifixion, there's an earthquake. And crucifixion, there's an earthquake. And crucifixion, there's an earthquake. And at the resurrection, there's also an at the resurrection, there's also an at the resurrection, there's also an earthquake. So, somehow the stealing of earthquake. So, somehow the stealing of earthquake. So, somehow the stealing of the storm is connected to those events.

the storm is connected to those events. the storm is connected to those events. Yeah. Now, we'll make that connection Yeah. Now, we'll make that connection Yeah. Now, we'll make that connection later, but I think it's later, but I think it's later, but I think it's Matthew's doing it doing it explicitly. Matthew's doing it doing it explicitly. Matthew's doing it doing it explicitly. >> Right. And I I'll I'll add to that that >> Right. And I I'll I'll add to that that >> Right. And I I'll I'll add to that that Mark is intentional as well cuz one of Mark is intentional as well cuz one of Mark is intentional as well cuz one of the key words in this passage is the the key words in this passage is the the key words in this passage is the term great or mega. term great or mega. term great or mega. >> So, it's a great storm and then we're >> So, it's a great storm and then we're >> So, it's a great storm and then we're going to see a couple other things in going to see a couple other things in going to see a couple other things in this passage that are also described as this passage that are also described as this passage that are also described as great to heighten their significance in great to heighten their significance in great to heighten their significance in the passage. Going back to Matthew, the the passage. Going back to Matthew, the the passage. Going back to Matthew, the word there, a great earthquake. word there, a great earthquake. word there, a great earthquake. The only other time we get that repeated The only other time we get that repeated The only other time we get that repeated in the New Testament is in Revelation. in the New Testament is in Revelation. in the New Testament is in Revelation. >> Mhm. >> Mhm. >> Mhm. Where it's where it's consummative Where it's where it's consummative Where it's where it's consummative a final judgment great earthquake great a final judgment great earthquake great a final judgment great earthquake great earthquake. So, there's a lot going on earthquake. So, there's a lot going on earthquake. So, there's a lot going on uh here. Now, let's let's think about uh here. Now, let's let's think about uh here. Now, let's let's think about this. A great windstorm arose and the this. A great windstorm arose and the this. A great windstorm arose and the waves are breaking over the boat waves are breaking over the boat waves are breaking over the boat but he was sleeping in the stern. The but he was sleeping in the stern. The but he was sleeping in the stern. The There's one Old Testament narrative that There's one Old Testament narrative that There's one Old Testament narrative that just jumps out. What do you think that just jumps out. What do you think that just jumps out. What do you think that is?

is? is? Well, I think if you're familiar with Well, I think if you're familiar with Well, I think if you're familiar with your Old Testament, you're probably your Old Testament, you're probably your Old Testament, you're probably thinking, "Hey, wait a minute." thinking, "Hey, wait a minute." thinking, "Hey, wait a minute." Wasn't Was there an Old Testament Wasn't Was there an Old Testament Wasn't Was there an Old Testament prophet Yeah. who was in a boat running prophet Yeah. who was in a boat running prophet Yeah. who was in a boat running away from God Mhm. and ended up in a away from God Mhm. and ended up in a away from God Mhm. and ended up in a large storm and yet he's sleeping down large storm and yet he's sleeping down large storm and yet he's sleeping down in the boat? So, Jonah is what comes to in the boat? So, Jonah is what comes to in the boat? So, Jonah is what comes to mind. Yeah. mind. Yeah. mind. Yeah. >> I mean, obviously if I I >> I mean, obviously if I I >> I mean, obviously if I I you know, I don't think they if if first you know, I don't think they if if first you know, I don't think they if if first century Jews used flannel graph, there century Jews used flannel graph, there century Jews used flannel graph, there would be a flannel graph of Jonah. 100%. would be a flannel graph of Jonah. 100%. would be a flannel graph of Jonah. 100%. Yeah. I'm sure that even today you can Yeah. I'm sure that even today you can Yeah. I'm sure that even today you can buy lots of flannel graphs of the Jonah buy lots of flannel graphs of the Jonah buy lots of flannel graphs of the Jonah narrative. I mean, that is one of the narrative. I mean, that is one of the narrative. I mean, that is one of the most well-known narratives in the Old most well-known narratives in the Old most well-known narratives in the Old Testament because it's striking all the Testament because it's striking all the Testament because it's striking all the There's a lot of drama There's a lot of drama There's a lot of drama um and it really is one of the most um and it really is one of the most um and it really is one of the most well-known events in the Old Testament. well-known events in the Old Testament. well-known events in the Old Testament. And I think that Mark is purposefully And I think that Mark is purposefully And I think that Mark is purposefully The wording here is exact. The sequence The wording here is exact. The sequence The wording here is exact. The sequence is exact. The same is exact. The same is exact. The same uh um uh um uh um concepts are intact as well. A storm concepts are intact as well. A storm concepts are intact as well. A storm breaking over the boat, sleeping.

breaking over the boat, sleeping. breaking over the boat, sleeping. Uh even we're going to die. Remember the Uh even we're going to die. Remember the Uh even we're going to die. Remember the sailors were going to die. I mean it's sailors were going to die. I mean it's sailors were going to die. I mean it's here. Everybody admits, commentators here. Everybody admits, commentators here. Everybody admits, commentators admit, Jonah is in background. Like that admit, Jonah is in background. Like that admit, Jonah is in background. Like that is one of the most is one of the most is one of the most That's one of the strongest Old That's one of the strongest Old That's one of the strongest Old Testament connections to what we have Testament connections to what we have Testament connections to what we have here. The question is this. here. The question is this. here. The question is this. When you read the Jonah narrative, how When you read the Jonah narrative, how When you read the Jonah narrative, how is Jonah in the right? Uh absolutely is Jonah in the right? Uh absolutely is Jonah in the right? Uh absolutely not. not. not. >> Absolutely [laughter] >> Absolutely [laughter] >> Absolutely [laughter] not. I mean he he's in that boat because not. I mean he he's in that boat because not. I mean he he's in that boat because he's trying to flee from the presence he's trying to flee from the presence he's trying to flee from the presence >> of the Lord. >> of the Lord. >> of the Lord. >> That's exactly right. In other words, >> That's exactly right. In other words, >> That's exactly right. In other words, he's sleeping for the wrong reasons. So, he's sleeping for the wrong reasons. So, he's sleeping for the wrong reasons. So, sleeping in the Old Testament, we see sleeping in the Old Testament, we see sleeping in the Old Testament, we see this in Psalm Psalms 3 and Psalms 4, this in Psalm Psalms 3 and Psalms 4, this in Psalm Psalms 3 and Psalms 4, um um um sleeping means to trust in God. sleeping means to trust in God. sleeping means to trust in God. And it really you could do a whole And it really you could do a whole And it really you could do a whole biblical theology of sleep. I tell my biblical theology of sleep. I tell my biblical theology of sleep. I tell my students this. I'm like, you guys need students this. I'm like, you guys need students this. I'm like, you guys need to do a biblical theology of sleep. Take to do a biblical theology of sleep. Take to do a biblical theology of sleep. Take out all the texts, see the connections, out all the texts, see the connections, out all the texts, see the connections, and and and a lot of students really get excited a lot of students really get excited a lot of students really get excited about sleep. They're really especially about sleep. They're really especially about sleep. They're really especially by by by >> 8:00 a.m. classes. That's right. >> 8:00 a.m. classes. That's right. >> 8:00 a.m. classes. That's right. >> [laughter] >> [laughter] >> [laughter] >> The issue here though is that Jesus is >> The issue here though is that Jesus is >> The issue here though is that Jesus is the anti-Jonah. I think that he that the anti-Jonah. I think that he that the anti-Jonah. I think that he that this is an ironic use of the Old this is an ironic use of the Old this is an ironic use of the Old Testament. I I don't think So, there is Testament. I I don't think So, there is Testament. I I don't think So, there is I think typology involved that Jonah I think typology involved that Jonah I think typology involved that Jonah sleeping, that storm is an sleeping, that storm is an sleeping, that storm is an anticipation of what happens here. Yeah.

anticipation of what happens here. Yeah. anticipation of what happens here. Yeah. But it's reversed. Very often in the Old But it's reversed. Very often in the Old But it's reversed. Very often in the Old Testament we have events that are Testament we have events that are Testament we have events that are flipped on their heads and whether for flipped on their heads and whether for flipped on their heads and whether for good or for or or for bad. In this text, good or for or or for bad. In this text, good or for or or for bad. In this text, we have a text in the in the Old we have a text in the in the Old we have a text in the in the Old Testament where the actor is in the Testament where the actor is in the Testament where the actor is in the wrong, this is reversed. So now So wrong, this is reversed. So now So wrong, this is reversed. So now So really Jesus is the anti-Jonah here. I really Jesus is the anti-Jonah here. I really Jesus is the anti-Jonah here. I think he's now sleeping for the right think he's now sleeping for the right think he's now sleeping for the right reasons. He obviously is not trying to reasons. He obviously is not trying to reasons. He obviously is not trying to flee God's presence. flee God's presence. flee God's presence. Um all of the elements of the story are Um all of the elements of the story are Um all of the elements of the story are the same. It's just simply reversed. the same. It's just simply reversed. the same. It's just simply reversed. It's good storytelling. It's good storytelling. It's good storytelling. >> Yeah, let me jump in just for a sec and >> Yeah, let me jump in just for a sec and >> Yeah, let me jump in just for a sec and for the sake of maybe some of our for the sake of maybe some of our for the sake of maybe some of our listeners who have maybe heard the term listeners who have maybe heard the term listeners who have maybe heard the term typology but don't know maybe what that typology but don't know maybe what that typology but don't know maybe what that exactly refers to because you know, that exactly refers to because you know, that exactly refers to because you know, that term can be used in a variety of term can be used in a variety of term can be used in a variety of different ways and some people might different ways and some people might different ways and some people might have a negative reaction to hear have a negative reaction to hear have a negative reaction to hear typology and they think, "Oh my typology and they think, "Oh my typology and they think, "Oh my goodness, dude. This is these wild goodness, dude. This is these wild goodness, dude. This is these wild readings of text that just become sort readings of text that just become sort readings of text that just become sort of free association." of free association." of free association." When you use the term typology in this When you use the term typology in this When you use the term typology in this context, what Give a just a brief context, what Give a just a brief context, what Give a just a brief summary of what does that mean? Yeah, so summary of what does that mean? Yeah, so summary of what does that mean? Yeah, so typology can refer to people.

typology can refer to people. typology can refer to people. It can refer to events It can refer to events It can refer to events or institutions in the Old Testament or institutions in the Old Testament or institutions in the Old Testament that anticipate They're they're that anticipate They're they're that anticipate They're they're prophecies. Mhm. Even though they're not prophecies. Mhm. Even though they're not prophecies. Mhm. Even though they're not verbal, they're not verbal prophecies or verbal, they're not verbal prophecies or verbal, they're not verbal prophecies or explicit prophecies. explicit prophecies. explicit prophecies. >> Not direct promises. Right. They are But >> Not direct promises. Right. They are But >> Not direct promises. Right. They are But they are looking forward. They're they are looking forward. They're they are looking forward. They're anticipatory. They're looking They're anticipatory. They're looking They're anticipatory. They're looking They're bent bent bent on the on the prophetic trajectory. on the on the prophetic trajectory. on the on the prophetic trajectory. They're bent forward. They're bent forward. They're bent forward. And they're anticipating So we you could And they're anticipating So we you could And they're anticipating So we you could say that the first Exodus when Israel say that the first Exodus when Israel say that the first Exodus when Israel comes out of Egypt, that's anticipating comes out of Egypt, that's anticipating comes out of Egypt, that's anticipating a second Exodus. a second Exodus. a second Exodus. Um that's called typology. So the first Um that's called typology. So the first Um that's called typology. So the first event is a type. It's an impression, but event is a type. It's an impression, but event is a type. It's an impression, but it's forward-looking. And so here, it's forward-looking. And so here, it's forward-looking. And so here, uh this is a prophet So the Jonah uh this is a prophet So the Jonah uh this is a prophet So the Jonah even though there's not an explicit even though there's not an explicit even though there's not an explicit prophecy attached to the Jonah prophecy attached to the Jonah prophecy attached to the Jonah narrative, that event itself is narrative, that event itself is narrative, that event itself is forward-looking. forward-looking. forward-looking. >> Yeah. >> Yeah. >> Yeah. And we get this all over the place. I And we get this all over the place. I And we get this all over the place. I mean, it occurs hundreds and hundreds of mean, it occurs hundreds and hundreds of mean, it occurs hundreds and hundreds of times. It really was a major category times. It really was a major category times. It really was a major category that the New Testament authors are that the New Testament authors are that the New Testament authors are using. Even the Old Testament authors using. Even the Old Testament authors using. Even the Old Testament authors use this category. And then what makes use this category. And then what makes use this category. And then what makes it even more complex here is that it's it even more complex here is that it's it even more complex here is that it's flipped on its head. Right. It's an flipped on its head. Right. It's an flipped on its head. Right. It's an ironic type or reverse type, whatever ironic type or reverse type, whatever ironic type or reverse type, whatever you want to call it. It's flipped on its you want to call it. It's flipped on its you want to call it. It's flipped on its head. And that's what we get here. We head. And that's what we get here. We head. And that's what we get here. We get Jesus is the anti-Jonah. He's this get Jesus is the anti-Jonah. He's this get Jesus is the anti-Jonah. He's this He is a prophet going to the other side.

He is a prophet going to the other side. He is a prophet going to the other side. Notice this. He is to a Gentile era Notice this. He is to a Gentile era Notice this. He is to a Gentile era area. That's where he's headed. area. That's where he's headed. area. That's where he's headed. Yeah, that's right. But so he's but he's Yeah, that's right. But so he's but he's Yeah, that's right. But so he's but he's sleeping well. He's sleeping by trusting sleeping well. He's sleeping by trusting sleeping well. He's sleeping by trusting in God and not by rebelling. So it in God and not by rebelling. So it in God and not by rebelling. So it really is by knowing the Old Testament really is by knowing the Old Testament really is by knowing the Old Testament here, it's striking because you're like here, it's striking because you're like here, it's striking because you're like you you should immediately have you you should immediately have you you should immediately have dissonance. dissonance. dissonance. You should be disturbed by the Jonah You should be disturbed by the Jonah You should be disturbed by the Jonah background because it doesn't quite make background because it doesn't quite make background because it doesn't quite make sense. But then when you reverse it sense. But then when you reverse it sense. But then when you reverse it it's a great way to tell a story. This it's a great way to tell a story. This it's a great way to tell a story. This is a he's a better Jonah. He's a and is a he's a better Jonah. He's a and is a he's a better Jonah. He's a and then now here he's going to be faithful then now here he's going to be faithful then now here he's going to be faithful to God's call to reach the Gentiles on to God's call to reach the Gentiles on to God's call to reach the Gentiles on the other side in chapter five. Yes. the other side in chapter five. Yes. the other side in chapter five. Yes. Okay. I just want to make sure that Okay. I just want to make sure that Okay. I just want to make sure that maybe our listeners who weren't familiar maybe our listeners who weren't familiar maybe our listeners who weren't familiar with that term with that term with that term had a good had a good grasp of that. had a good had a good grasp of that. had a good had a good grasp of that. Okay. So Jesus is the anti-Jonah. Pick Okay. So Jesus is the anti-Jonah. Pick Okay. So Jesus is the anti-Jonah. Pick it up from there and then and then and it up from there and then and then and it up from there and then and then and kind of keep us moving. Let's talk a kind of keep us moving. Let's talk a kind of keep us moving. Let's talk a little bit. So I mentioned how sleeping little bit. So I mentioned how sleeping little bit. So I mentioned how sleeping is a sign from the Psalms, Psalm 3 and is a sign from the Psalms, Psalm 3 and is a sign from the Psalms, Psalm 3 and Psalm 4. Psalm 4. Psalm 4. And in Psalm 3 and 4 those are both And in Psalm 3 and 4 those are both And in Psalm 3 and 4 those are both Psalms of David.

Psalms of David. Psalms of David. David for several reasons is portrayed David for several reasons is portrayed David for several reasons is portrayed as sleeping well. I mean could you as sleeping well. I mean could you as sleeping well. I mean could you imagine like that's a defining imagine like that's a defining imagine like that's a defining characteristic of you. I'm like man, characteristic of you. I'm like man, characteristic of you. I'm like man, that's really something to strive for. that's really something to strive for. that's really something to strive for. Like that guy can sleep. [laughter] Like that guy can sleep. [laughter] Like that guy can sleep. [laughter] The older you get the more the more you The older you get the more the more you The older you get the more the more you realize how important sleep is. So realize how important sleep is. So realize how important sleep is. So you're like man, I really wish I could you're like man, I really wish I could you're like man, I really wish I could do a Psalm 3 tonight. do a Psalm 3 tonight. do a Psalm 3 tonight. >> [laughter] >> [laughter] >> [laughter] >> Yeah, so David is he is the alter he's >> Yeah, so David is he is the alter he's >> Yeah, so David is he is the alter he's this ultimate sleeper and in Psalm 3 and this ultimate sleeper and in Psalm 3 and this ultimate sleeper and in Psalm 3 and Psalm 4 we realize that he sleeps so Psalm 4 we realize that he sleeps so Psalm 4 we realize that he sleeps so well because he trusts in God. And so well because he trusts in God. And so well because he trusts in God. And so here Jesus is portrayed I think I here Jesus is portrayed I think I here Jesus is portrayed I think I my sense is that there's a little hint my sense is that there's a little hint my sense is that there's a little hint of Jesus as a son of David as a greater of Jesus as a son of David as a greater of Jesus as a son of David as a greater David here of sleeping because sleep is David here of sleeping because sleep is David here of sleeping because sleep is so associated with David. I wonder if so associated with David. I wonder if so associated with David. I wonder if when Jesus sleeps that he too is a son when Jesus sleeps that he too is a son when Jesus sleeps that he too is a son of David of David of David in his sleep. So but I could say in his sleep. So but I could say in his sleep. So but I could say something like he's sleeping perfectly. something like he's sleeping perfectly. something like he's sleeping perfectly. Like he the way that he trusts in the Like he the way that he trusts in the Like he the way that he trusts in the Father I is is 100% it's full. Whereas Father I is is 100% it's full. Whereas Father I is is 100% it's full. Whereas David slept partially.

David slept partially. David slept partially. Um so, this would be this is the best Um so, this would be this is the best Um so, this would be this is the best kind of sleep. Like I don't know what kind of sleep. Like I don't know what kind of sleep. Like I don't know what kind of mattress he's using, but it is kind of mattress he's using, but it is kind of mattress he's using, but it is >> [laughter] >> [laughter] >> [laughter] >> this is what you've got to get. >> this is what you've got to get. >> this is what you've got to get. >> [gasps] >> [gasps] >> [gasps] >> So, he's sleeping. He has this amazing >> So, he's sleeping. He has this amazing >> So, he's sleeping. He has this amazing trust in the Father. He's obeying his trust in the Father. He's obeying his trust in the Father. He's obeying his will. He's going to the nations, going will. He's going to the nations, going will. He's going to the nations, going to uh the other side of the sea. And to uh the other side of the sea. And to uh the other side of the sea. And then we have this wind. And what's a then we have this wind. And what's a then we have this wind. And what's a I think when when when they when the I think when when when they when the I think when when when they when the disciples wake up Jesus, they say "So, disciples wake up Jesus, they say "So, disciples wake up Jesus, they say "So, they woke him up." they woke him up." they woke him up." "Teacher, don't you care that we're "Teacher, don't you care that we're "Teacher, don't you care that we're going to die?" going to die?" going to die?" I think the expectation, the way that I think the expectation, the way that I think the expectation, the way that Jesus responds to them is I think that Jesus responds to them is I think that Jesus responds to them is I think that they too should be sleeping. My sense is they too should be sleeping. My sense is they too should be sleeping. My sense is that you should have 13 guys that you should have 13 guys that you should have 13 guys >> [laughter] >> [laughter] >> [laughter] >> 13 pillows on this boat. >> 13 pillows on this boat. >> 13 pillows on this boat. Why? Because that would demonstrate Mhm. Why? Because that would demonstrate Mhm. Why? Because that would demonstrate Mhm. complete trust in God's activity. The complete trust in God's activity. The complete trust in God's activity. The the way the kingdom has now arrived. the way the kingdom has now arrived. the way the kingdom has now arrived. God's hand is here. The enemies, even God's hand is here. The enemies, even God's hand is here. The enemies, even though they're trying to overpower them, though they're trying to overpower them, though they're trying to overpower them, which we haven't talked about, but God's which we haven't talked about, but God's which we haven't talked about, but God's hand is there with him. He is delivering hand is there with him. He is delivering hand is there with him. He is delivering them.

them. them. That they were expected I think Jesus That they were expected I think Jesus That they were expected I think Jesus was expecting them to sleep. He's was expecting them to sleep. He's was expecting them to sleep. He's sleeping. Whatever he does, they should sleeping. Whatever he does, they should sleeping. Whatever he does, they should do. do. do. I think he's expecting them to sleep. I think he's expecting them to sleep. I think he's expecting them to sleep. And he's like, "Why did you wake me up? And he's like, "Why did you wake me up? And he's like, "Why did you wake me up? I thought you guys were sleeping." I thought you guys were sleeping." I thought you guys were sleeping." >> [laughter] >> [laughter] >> [laughter] >> The same thing in at the end of the >> The same thing in at the end of the >> The same thing in at the end of the narrative the in the garden when it's narrative the in the garden when it's narrative the in the garden when it's it's the it's the opposite. "Hey, pray. it's the it's the opposite. "Hey, pray. it's the it's the opposite. "Hey, pray. Don't fall asleep." And then he comes Don't fall asleep." And then he comes Don't fall asleep." And then he comes back and he's like, "Hey, I thought you back and he's like, "Hey, I thought you back and he's like, "Hey, I thought you guys were praying. Why are you guys were praying. Why are you guys were praying. Why are you sleeping?" So, now it should be "Hey, I sleeping?" So, now it should be "Hey, I sleeping?" So, now it should be "Hey, I thought you guys were sleeping. Instead, thought you guys were sleeping. Instead, thought you guys were sleeping. Instead, you're freaking out." So, it's reversed. you're freaking out." So, it's reversed. you're freaking out." So, it's reversed. They should be imitating imitating him, They should be imitating imitating him, They should be imitating imitating him, but but they're not. I but but they're not. I but but they're not. I Yeah. So, I think that that's in the Yeah. So, I think that that's in the Yeah. So, I think that that's in the text to some degree. What else What else text to some degree. What else What else text to some degree. What else What else do you see here, Matt? Okay, so do you see here, Matt? Okay, so do you see here, Matt? Okay, so um it's interesting the nature of their um it's interesting the nature of their um it's interesting the nature of their question, right? question, right? question, right? Do you not care? Do you not care? Do you not care? It's not even like, "Hey, Jesus. It's It's not even like, "Hey, Jesus. It's It's not even like, "Hey, Jesus. It's We're in trouble here." Like it's No, We're in trouble here." Like it's No, We're in trouble here." Like it's No, it's like "Do you even care? Do you not it's like "Do you even care? Do you not it's like "Do you even care? Do you not even care that we're perishing?" even care that we're perishing?" even care that we're perishing?" Like that just seems like such a a Like that just seems like such a a Like that just seems like such a a pointed question that's like, "What are pointed question that's like, "What are pointed question that's like, "What are you you you How can you ask Jesus, do you not care?"

How can you ask Jesus, do you not care?" How can you ask Jesus, do you not care?" that we're perishing. that we're perishing. that we're perishing. That there's this That there's this That there's this And again, I think this goes back to And again, I think this goes back to And again, I think this goes back to they still don't get it. They still they still don't get it. They still they still don't get it. They still don't get who Jesus is. don't get who Jesus is. don't get who Jesus is. And they don't get what Jesus is doing. And they don't get what Jesus is doing. And they don't get what Jesus is doing. Even though they've seen miracles and Even though they've seen miracles and Even though they've seen miracles and him teaching, they just I think the the him teaching, they just I think the the him teaching, they just I think the the very phrasing of the question shows they very phrasing of the question shows they very phrasing of the question shows they don't get it. don't get it. don't get it. That's right. They don't get it. Let's That's right. They don't get it. Let's That's right. They don't get it. Let's talk about the storm. talk about the storm. talk about the storm. Uh we've We alluded to this. Uh we've We alluded to this. Uh we've We alluded to this. The na- it is What's the significance? The na- it is What's the significance? The na- it is What's the significance? So, we're seeing a lot of symbolism. The So, we're seeing a lot of symbolism. The So, we're seeing a lot of symbolism. The sea is symbolic of hostility. Jesus is sea is symbolic of hostility. Jesus is sea is symbolic of hostility. Jesus is sleeping. That's a symbolic act of sleeping. That's a symbolic act of sleeping. That's a symbolic act of trusting in God. Now, the storm itself trusting in God. Now, the storm itself trusting in God. Now, the storm itself what is that a symbol of? what is that a symbol of? what is that a symbol of? Now, now let me just stop. When I say Now, now let me just stop. When I say Now, now let me just stop. When I say symbol, I mean it really did happen in symbol, I mean it really did happen in symbol, I mean it really did happen in space and time. It's a real thing. It's space and time. It's a real thing. It's space and time. It's a real thing. It's a real thing. But what happened in space a real thing. But what happened in space a real thing. But what happened in space and time is symbolic. So, when Jesus and time is symbolic. So, when Jesus and time is symbolic. So, when Jesus curses the fig tree Right.

curses the fig tree Right. curses the fig tree Right. >> did that in space and time, but that was >> did that in space and time, but that was >> did that in space and time, but that was it was a historic and a symbolic act. it was a historic and a symbolic act. it was a historic and a symbolic act. So, here, this is a historic and a So, here, this is a historic and a So, here, this is a historic and a symbolic act. So, the storm on the sea symbolic act. So, the storm on the sea symbolic act. So, the storm on the sea is symbolic of is symbolic of is symbolic of Well, Well, Well, I think unlike unlike darkness and and I think unlike unlike darkness and and I think unlike unlike darkness and and and and that in the Old Testament, which and and that in the Old Testament, which and and that in the Old Testament, which is consistently that's a bad thing. is consistently that's a bad thing. is consistently that's a bad thing. Darkness almost always a bad a bad Darkness almost always a bad a bad Darkness almost always a bad a bad thing. thing. thing. The storm is interesting because The storm is interesting because The storm is interesting because there's there's there's different uses there's there's there's different uses there's there's there's different uses of that, right? In the Old Testament, of that, right? In the Old Testament, of that, right? In the Old Testament, you've got examples of God speaking from you've got examples of God speaking from you've got examples of God speaking from [snorts] a storm or like appearing in [snorts] a storm or like appearing in [snorts] a storm or like appearing in the in in the midst of a storm. And yet, the in in the midst of a storm. And yet, the in in the midst of a storm. And yet, of course, you also have storms as of course, you also have storms as of course, you also have storms as demonstrating chaos and and and and the demonstrating chaos and and and and the demonstrating chaos and and and and the the the unrest sort of quote-unquote the the unrest sort of quote-unquote the the unrest sort of quote-unquote unrestrained forces of wickedness just unrestrained forces of wickedness just unrestrained forces of wickedness just having their way. So, I I think having their way. So, I I think having their way. So, I I think that storm imagery just neutrally that storm imagery just neutrally that storm imagery just neutrally Neutrally, right. Neutrally, right. Neutrally, right. >> say, "Okay, so which does the context >> say, "Okay, so which does the context >> say, "Okay, so which does the context suggest it's going?" So, what do you suggest it's going?" So, what do you suggest it's going?" So, what do you think what direction do you think it the think what direction do you think it the think what direction do you think it the context is pointing us? I think that the context is pointing us? I think that the context is pointing us? I think that the storm here storm here storm here and this is and this is and this is this is going to sound weird.

this is going to sound weird. this is going to sound weird. >> [laughter] >> [laughter] >> [laughter] >> People tell me I'm weird and I can see >> People tell me I'm weird and I can see >> People tell me I'm weird and I can see why at this point. Because I think that why at this point. Because I think that why at this point. Because I think that the storm here is symbolic of a demonic the storm here is symbolic of a demonic the storm here is symbolic of a demonic horde. That this is a demonic attack. horde. That this is a demonic attack. horde. That this is a demonic attack. Think about where we are. Jesus this is Think about where we are. Jesus this is Think about where we are. Jesus this is huge because we're leaving a Jewish huge because we're leaving a Jewish huge because we're leaving a Jewish area. Jesus is in Galilee. area. Jesus is in Galilee. area. Jesus is in Galilee. He's northwest and he's moving He's northwest and he's moving He's northwest and he's moving south-southeast to Gennesaret. Mhm. And south-southeast to Gennesaret. Mhm. And south-southeast to Gennesaret. Mhm. And that is a Gentile territory. that is a Gentile territory. that is a Gentile territory. >> Yes. Now, in the last four chapters, >> Yes. Now, in the last four chapters, >> Yes. Now, in the last four chapters, what has Jesus been doing in Mark's what has Jesus been doing in Mark's what has Jesus been doing in Mark's gospel? Exercising exercising demons. gospel? Exercising exercising demons. gospel? Exercising exercising demons. Casting them out. Getting He's preparing Casting them out. Getting He's preparing Casting them out. Getting He's preparing the place for the presence of God. the place for the presence of God. the place for the presence of God. Here, he's going and he has successfully Here, he's going and he has successfully Here, he's going and he has successfully done that. Like without hesitation. done that. Like without hesitation. done that. Like without hesitation. And that has all that is all grounded in And that has all that is all grounded in And that has all that is all grounded in his defeat of the devil in the his defeat of the devil in the his defeat of the devil in the wilderness temptation. So, he came to wilderness temptation. So, he came to wilderness temptation. So, he came to the earth. He went head-to-head with the the earth. He went head-to-head with the the earth. He went head-to-head with the commanding officer. He defeated Satan in commanding officer. He defeated Satan in commanding officer. He defeated Satan in chapter 1 and then right after his chapter 1 and then right after his chapter 1 and then right after his defeat of Satan, he starts exercising defeat of Satan, he starts exercising defeat of Satan, he starts exercising demons, casting them out systematically demons, casting them out systematically demons, casting them out systematically throughout a Jewish territory. And then throughout a Jewish territory. And then throughout a Jewish territory. And then here in chapter in chapter 4, we're now here in chapter in chapter 4, we're now here in chapter in chapter 4, we're now transitioning from a Jewish territory to transitioning from a Jewish territory to transitioning from a Jewish territory to a Gentile a Gentile a Gentile territory in the in the demons are territory in the in the demons are territory in the in the demons are trying to hold that back. This is I view trying to hold that back. This is I view trying to hold that back. This is I view this as the second battle. The first this as the second battle. The first this as the second battle. The first battle was in chapter 1. This is now the battle was in chapter 1. This is now the battle was in chapter 1. This is now the second battle and now Jesus is this second battle and now Jesus is this second battle and now Jesus is this I think that this is a I think that this is a I think that this is a a fight, a duel.

a fight, a duel. a fight, a duel. Um and Jesus is going to essentially Um and Jesus is going to essentially Um and Jesus is going to essentially exercise the demons from this area from exercise the demons from this area from exercise the demons from this area from from from the sea and I get there for I from from the sea and I get there for I from from the sea and I get there for I get there from get there from get there from uh the Old Testament background of sea uh the Old Testament background of sea uh the Old Testament background of sea of chaotic waters. Those are often of chaotic waters. Those are often of chaotic waters. Those are often associated with the bad guys like associated with the bad guys like associated with the bad guys like especially Daniel 7. especially Daniel 7. especially Daniel 7. But then the language of verse 39, this But then the language of verse 39, this But then the language of verse 39, this is a slam dunk for me. Verse 39, this is is a slam dunk for me. Verse 39, this is is a slam dunk for me. Verse 39, this is funny. He got up and he rebuked the funny. He got up and he rebuked the funny. He got up and he rebuked the wind. Now, wind. Now, wind. Now, I get a number of weeds in my lawn. I get a number of weeds in my lawn. I get a number of weeds in my lawn. It it is depressing to me It it is depressing to me It it is depressing to me and you have to treat them. and you have to treat them. and you have to treat them. I have never once considered, well, if I I have never once considered, well, if I I have never once considered, well, if I just go and yell at them, just go and yell at them, just go and yell at them, >> [laughter] >> [laughter] >> [laughter] >> they will go away. I don't rebuke the >> they will go away. I don't rebuke the >> they will go away. I don't rebuke the weeds. I don't rebuke I don't [laughter] weeds. I don't rebuke I don't [laughter] weeds. I don't rebuke I don't [laughter] rebuke things around the house for why rebuke things around the house for why rebuke things around the house for why are there ants and then you rebuke No, are there ants and then you rebuke No, are there ants and then you rebuke No, no, it's it sounds weird. Why is Jesus no, it's it sounds weird. Why is Jesus no, it's it sounds weird. Why is Jesus rebuking a storm? You don't Yeah. It's rebuking a storm? You don't Yeah. It's rebuking a storm? You don't Yeah. It's he's Do you see how it's personified?

he's Do you see how it's personified? he's Do you see how it's personified? >> Mhm. >> Mhm. >> Mhm. In the Gospels, that same word there for In the Gospels, that same word there for In the Gospels, that same word there for rebuke is applied to Jesus rebuking rebuke is applied to Jesus rebuking rebuke is applied to Jesus rebuking demons. Mark has already done that in demons. Mark has already done that in demons. Mark has already done that in chapter 1 with the with the demon in the chapter 1 with the with the demon in the chapter 1 with the with the demon in the in the synagogue. He rebukes the demon. in the synagogue. He rebukes the demon. in the synagogue. He rebukes the demon. So here he is rebuking a collective So here he is rebuking a collective So here he is rebuking a collective demon, a demon that is hovering over the demon, a demon that is hovering over the demon, a demon that is hovering over the waters. Why are there demons there? waters. Why are there demons there? waters. Why are there demons there? Because they're they don't want Jesus to Because they're they don't want Jesus to Because they're they don't want Jesus to go to the other side. They don't want go to the other side. They don't want go to the other side. They don't want that they don't want the nations that they don't want the nations that they don't want the nations to hear the good news. In fact, what I to hear the good news. In fact, what I to hear the good news. In fact, what I think is a slam dunk here is in chapter think is a slam dunk here is in chapter think is a slam dunk here is in chapter 5 5 5 this is Gennesaret and this is the last this is Gennesaret and this is the last this is Gennesaret and this is the last place in the book of Joshua. There's a place in the book of Joshua. There's a place in the book of Joshua. There's a few territories that the Israelites did few territories that the Israelites did few territories that the Israelites did not conquer. This was one of those not conquer. This was one of those not conquer. This was one of those places, one of three. The the places, one of three. The the places, one of three. The the Geshurites. Geshurites. Geshurites. Joshua did not conquer the Geshurites. Joshua did not conquer the Geshurites. Joshua did not conquer the Geshurites. But here, this is the territory of the But here, this is the territory of the But here, this is the territory of the Geshurites. And so I see Jesus' name. I Geshurites. And so I see Jesus' name. I Geshurites. And so I see Jesus' name. I hate to say I hope hate to say I hope hate to say I hope I'm not destroying somebody's faith, but I'm not destroying somebody's faith, but I'm not destroying somebody's faith, but Jesus' name is actually Joshua.

Jesus' name is actually Joshua. Jesus' name is actually Joshua. So here is Jesus. He is Joshua and he's So here is Jesus. He is Joshua and he's So here is Jesus. He is Joshua and he's going to an unconquered territory so going to an unconquered territory so going to an unconquered territory so that now he can bring the conquering that now he can bring the conquering that now he can bring the conquering power of God's grace to their lives. And power of God's grace to their lives. And power of God's grace to their lives. And that's what he So but but this is a that's what he So but but this is a that's what he So but but this is a barricade. barricade. barricade. >> Yes. It's some So I'm going to read it >> Yes. It's some So I'm going to read it >> Yes. It's some So I'm going to read it something like that. something like that. something like that. >> Yeah. And I think that's a good example >> Yeah. And I think that's a good example >> Yeah. And I think that's a good example of how there can be multiple I'm coming of how there can be multiple I'm coming of how there can be multiple I'm coming back to this term types or or typolo- back to this term types or or typolo- back to this term types or or typolo- kinds of typology working, right? You've kinds of typology working, right? You've kinds of typology working, right? You've already made the connection to Jonah. So already made the connection to Jonah. So already made the connection to Jonah. So in this passage, Jesus is the in this passage, Jesus is the in this passage, Jesus is the anti-Jonah. He's the one who's obeying anti-Jonah. He's the one who's obeying anti-Jonah. He's the one who's obeying where Jonah failed. where Jonah failed. where Jonah failed. >> cuz he's David maybe David. And now >> cuz he's David maybe David. And now >> cuz he's David maybe David. And now you've got he is the you've got he is the you've got he is the one who obeys where Joshua couldn't. In one who obeys where Joshua couldn't. In one who obeys where Joshua couldn't. In other words, in terms of conquering an other words, in terms of conquering an other words, in terms of conquering an area that Joshua couldn't so that area that Joshua couldn't so that area that Joshua couldn't so that it's especially in these passages that it's especially in these passages that it's especially in these passages that are about Jesus. This is actually are about Jesus. This is actually are about Jesus. This is actually relatively common where you've got relatively common where you've got relatively common where you've got multiple kind of typological connections multiple kind of typological connections multiple kind of typological connections where you can't say, "Well, which is it?

where you can't say, "Well, which is it? where you can't say, "Well, which is it? Is he the anti-Jonah or is the the Is he the anti-Jonah or is the the Is he the anti-Jonah or is the the anti-Joshua?" And it's like, "Well, no. anti-Joshua?" And it's like, "Well, no. anti-Joshua?" And it's like, "Well, no. He he's both." He he's both." He he's both." They intersect. They intersect. They intersect. >> They come together in some fashion. >> They come together in some fashion. >> They come together in some fashion. Yeah. And I And this is what makes it So Yeah. And I And this is what makes it So Yeah. And I And this is what makes it So this is a great text. So so far we've this is a great text. So so far we've this is a great text. So so far we've just been seeing Jesus in just been seeing Jesus in just been seeing Jesus in human terms, in David terms, prophet human terms, in David terms, prophet human terms, in David terms, prophet terms. But then what does he do? terms. But then what does he do? terms. But then what does he do? Right here. Right here. Right here. He rebuked the wind He rebuked the wind He rebuked the wind uh in the sea and said, "Silence, be uh in the sea and said, "Silence, be uh in the sea and said, "Silence, be still." And there was a great calm. Now, still." And there was a great calm. Now, still." And there was a great calm. Now, how many in the old time in the Old how many in the old time in the Old how many in the old time in the Old Testament times do you have a prophet uh Testament times do you have a prophet uh Testament times do you have a prophet uh or a regular Israelite just calming the or a regular Israelite just calming the or a regular Israelite just calming the storms? Yeah, that doesn't happen. It storms? Yeah, that doesn't happen. It storms? Yeah, that doesn't happen. It The text We actually have explicit texts The text We actually have explicit texts The text We actually have explicit texts that say, that say, that say, "Who can still the storms? Only Yahweh." "Who can still the storms? Only Yahweh." "Who can still the storms? Only Yahweh." That is a defining characteristic. And That is a defining characteristic. And That is a defining characteristic. And what Where is that in the Old Testament? what Where is that in the Old Testament? what Where is that in the Old Testament? Uh Uh Uh in the Psalms. in the Psalms. in the Psalms. >> Yeah, so >> Yeah, so >> Yeah, so uh Psalm uh uh Psalm uh uh Psalm uh 18, Psalm 104, Psalm 106, and Psalm 107.

18, Psalm 104, Psalm 106, and Psalm 107. 18, Psalm 104, Psalm 106, and Psalm 107. Those are I think those are all four Those are I think those are all four Those are I think those are all four texts being alluded to here. It's the texts being alluded to here. It's the texts being alluded to here. It's the exact same words. And the same concepts exact same words. And the same concepts exact same words. And the same concepts are pulled together and it's only Yahweh are pulled together and it's only Yahweh are pulled together and it's only Yahweh doing it. So, here you have a text doing it. So, here you have a text doing it. So, here you have a text This is one of the clearest texts in my This is one of the clearest texts in my This is one of the clearest texts in my mind of Jesus. He is Yahweh. He is mind of Jesus. He is Yahweh. He is mind of Jesus. He is Yahweh. He is conquering them. He is overthrowing this conquering them. He is overthrowing this conquering them. He is overthrowing this demonic horde. He is Yahweh. He is demonic horde. He is Yahweh. He is demonic horde. He is Yahweh. He is controlling creation itself. This is controlling creation itself. This is controlling creation itself. This is his. He's exercising the demons. And his. He's exercising the demons. And his. He's exercising the demons. And then yet he was sleeping two verses then yet he was sleeping two verses then yet he was sleeping two verses before. Like, do you see which one is before. Like, do you see which one is before. Like, do you see which one is he? And you no wonder that the disciples he? And you no wonder that the disciples he? And you no wonder that the disciples are like, "Wait, are like, "Wait, are like, "Wait, what Which one are you?" Yes. what Which one are you?" Yes. what Which one are you?" Yes. Yeah, the answer is yes. Yeah, the answer is yes. Yeah, the answer is yes. >> Exactly. Yeah. >> Exactly. Yeah. >> Exactly. Yeah. Yeah, he's blowing up their categories. Yeah, he's blowing up their categories. Yeah, he's blowing up their categories. >> Yes, that's exactly right. >> Yes, that's exactly right. >> Yes, that's exactly right. >> And one of the most fascinating pieces >> And one of the most fascinating pieces >> And one of the most fascinating pieces of this passage to me of this passage to me of this passage to me is So, we had there's a great storm, and is So, we had there's a great storm, and is So, we had there's a great storm, and then when he speaks, what happens? then when he speaks, what happens? then when he speaks, what happens? There's a great calm. There's a great calm. There's a great calm. And then as a result, And then as a result, And then as a result, you you read the punt the the sort of you you read the punt the the sort of you you read the punt the the sort of the end of that of that story and you the end of that of that story and you the end of that of that story and you have this statement here starting in have this statement here starting in have this statement here starting in verse uh 41.

verse uh 41. verse uh 41. "They were filled with great fear." This "They were filled with great fear." This "They were filled with great fear." This is what's fascinating. They're more is what's fascinating. They're more is what's fascinating. They're more They're more afraid now They're more afraid now They're more afraid now than they were when the storm was going than they were when the storm was going than they were when the storm was going and they thought they were going to and they thought they were going to and they thought they were going to perish. They're more afraid because they perish. They're more afraid because they perish. They're more afraid because they don't have a category for Jesus anymore. don't have a category for Jesus anymore. don't have a category for Jesus anymore. He's this miracle worker. He's this He's this miracle worker. He's this He's this miracle worker. He's this exorcist. We think he might be the exorcist. We think he might be the exorcist. We think he might be the promised one, but then he says to the promised one, but then he says to the promised one, but then he says to the wind and to the sea essentially wind and to the sea essentially wind and to the sea essentially shut up. Stop it. shut up. Stop it. shut up. Stop it. >> Get out of here. And I would say get out >> Get out of here. And I would say get out >> Get out of here. And I would say get out of here. of here. of here. >> Yeah. And and it's >> Yeah. And and it's >> Yeah. And and it's and it happens. Like and it happens. Like and it happens. Like they they don't have a category for that they they don't have a category for that they they don't have a category for that because as as you're saying like he's because as as you're saying like he's because as as you're saying like he's doing something that only Yahweh can do. doing something that only Yahweh can do. doing something that only Yahweh can do. And this is one of the most common ways. And this is one of the most common ways. And this is one of the most common ways. This is why it drives me crazy when This is why it drives me crazy when This is why it drives me crazy when people say, "Well, really only the people say, "Well, really only the people say, "Well, really only the Gospel of John talks about Jesus as Gospel of John talks about Jesus as Gospel of John talks about Jesus as being God." And I want to say, "Then being God." And I want to say, "Then being God." And I want to say, "Then you're not reading the Gospels you're not reading the Gospels you're not reading the Gospels correctly." correctly." correctly." Because the Synoptic Gospels regularly Because the Synoptic Gospels regularly Because the Synoptic Gospels regularly do this. They'll show Jesus doing do this. They'll show Jesus doing do this. They'll show Jesus doing something that only Yahweh can do.

something that only Yahweh can do. something that only Yahweh can do. And they're basically inviting you, if And they're basically inviting you, if And they're basically inviting you, if you know your Old Testament, to say only you know your Old Testament, to say only you know your Old Testament, to say only Yahweh can do this. Jesus does this. Yahweh can do this. Jesus does this. Yahweh can do this. Jesus does this. Yeah. Do the math. Yeah. Do the math. Yeah. Do the math. >> Yeah, it's they they use it's very >> Yeah, it's they they use it's very >> Yeah, it's they they use it's very syllogistically. They it's Yahweh still syllogistically. They it's Yahweh still syllogistically. They it's Yahweh still storm. Jesus still the storm. Therefore, storm. Jesus still the storm. Therefore, storm. Jesus still the storm. Therefore, Jesus is Yahweh. That's Jesus is Yahweh. That's Jesus is Yahweh. That's That's their move throughout all four That's their move throughout all four That's their move throughout all four Gospels. It really is and it gets to the Gospels. It really is and it gets to the Gospels. It really is and it gets to the point where you just have to say, "Yeah, point where you just have to say, "Yeah, point where you just have to say, "Yeah, this is this is true." Um notice this this is this is true." Um notice this this is this is true." Um notice this and we can end here. So, that it ends on and we can end here. So, that it ends on and we can end here. So, that it ends on a question. Who then is this? I mean, a question. Who then is this? I mean, a question. Who then is this? I mean, he's blowing up their categories. This he's blowing up their categories. This he's blowing up their categories. This is why Mark has written to rework their is why Mark has written to rework their is why Mark has written to rework their categories of a coming king. categories of a coming king. categories of a coming king. And they ask the question, "Who is And they ask the question, "Who is And they ask the question, "Who is this?" We get the answer to that this?" We get the answer to that this?" We get the answer to that question, Matt, in 5:7. And guess who question, Matt, in 5:7. And guess who question, Matt, in 5:7. And guess who answers it? The answers it? The answers it? The the legion Yeah. Of demons. the legion Yeah. Of demons. the legion Yeah. Of demons. >> the legion >> the legion >> the legion "What do you have to do with me, Jesus, "What do you have to do with me, Jesus, "What do you have to do with me, Jesus, son of the most high God?" You know, in son of the most high God?" You know, in son of the most high God?" You know, in the Gospels, you know, this the Gospels, you know, this the Gospels, you know, this demons don't struggle with their demons don't struggle with their demons don't struggle with their Christology.

Christology. Christology. >> [laughter] >> [laughter] >> [laughter] >> The demons have better Christology than >> The demons have better Christology than >> The demons have better Christology than even some commentators. even some commentators. even some commentators. >> [laughter] >> [laughter] >> [laughter] >> It's true, and even some Christians. >> It's true, and even some Christians. >> It's true, and even some Christians. Yeah. They never once It's interesting Yeah. They never once It's interesting Yeah. They never once It's interesting that Jesus never once corrects their that Jesus never once corrects their that Jesus never once corrects their Christology. Christology. Christology. Because they get it right. They They Because they get it right. They They Because they get it right. They They know They can see who Jesus is. Now, know They can see who Jesus is. Now, know They can see who Jesus is. Now, they don't yield to him. They don't Of they don't yield to him. They don't Of they don't yield to him. They don't Of course, they don't trust in him. course, they don't trust in him. course, they don't trust in him. But, they recognize him. So, do you see But, they recognize him. So, do you see But, they recognize him. So, do you see how the demons have better insight, how the demons have better insight, how the demons have better insight, ironically, than the disciples? ironically, than the disciples? ironically, than the disciples? That's right. And when you think about That's right. And when you think about That's right. And when you think about how the Gospel of Mark begins, "The how the Gospel of Mark begins, "The how the Gospel of Mark begins, "The beginning of the Gospel of Jesus Christ, beginning of the Gospel of Jesus Christ, beginning of the Gospel of Jesus Christ, the Son of God." So, the reader knows, the Son of God." So, the reader knows, the Son of God." So, the reader knows, right up from the start, he's the Son of right up from the start, he's the Son of right up from the start, he's the Son of God. And yet, the disciples aren't God. And yet, the disciples aren't God. And yet, the disciples aren't aren't getting it at this point. And aren't getting it at this point. And aren't getting it at this point. And they're seeing these demons, they're seeing these demons, they're seeing these demons, they're getting it. And because they they're getting it. And because they they're getting it. And because they know who he is. Now, as you said, know who he is. Now, as you said, know who he is. Now, as you said, they're not they're not surrendering to they're not they're not surrendering to they're not they're not surrendering to him. They're not submitting themselves him. They're not submitting themselves him. They're not submitting themselves to him. But, in terms of understanding to him. But, in terms of understanding to him. But, in terms of understanding this is Yahweh in the flesh, they know. this is Yahweh in the flesh, they know. this is Yahweh in the flesh, they know. And so, that's why they're so terrified And so, that's why they're so terrified And so, that's why they're so terrified of what of what Jesus is doing.

of what of what Jesus is doing. of what of what Jesus is doing. >> You know, in James 2, it always reminds >> You know, in James 2, it always reminds >> You know, in James 2, it always reminds me of James 2 here. Um me of James 2 here. Um me of James 2 here. Um how And it's the English translations how And it's the English translations how And it's the English translations don't quite get it. It's "The demons don't quite get it. It's "The demons don't quite get it. It's "The demons believe that God is one." It's That's an believe that God is one." It's That's an believe that God is one." It's That's an allusion to Deuteronomy 6:4. "The demons allusion to Deuteronomy 6:4. "The demons allusion to Deuteronomy 6:4. "The demons believe that God is one, believe that God is one, believe that God is one, and they tremble." So, and they tremble." So, and they tremble." So, James is saying James is saying James is saying James is saying, "They've got really James is saying, "They've got really James is saying, "They've got really good Christology. They have the right good Christology. They have the right good Christology. They have the right doctrine." Now, they don't have their doctrine." Now, they don't have their doctrine." Now, they don't have their works. That's his point. Yeah. But, works. That's his point. Yeah. But, works. That's his point. Yeah. But, they've got really good doctrine there. they've got really good doctrine there. they've got really good doctrine there. >> Mhm. And this is another text. I think >> Mhm. And this is another text. I think >> Mhm. And this is another text. I think that Legion, as bad as he is, he has that Legion, as bad as he is, he has that Legion, as bad as he is, he has good doctrine of God. Yeah. Theology. good doctrine of God. Yeah. Theology. good doctrine of God. Yeah. Theology. Good This is good Christology here. Good This is good Christology here. Good This is good Christology here. >> Yeah. >> Yeah. >> Yeah. Okay. So, as we're as we're bringing Okay. So, as we're as we're bringing Okay. So, as we're as we're bringing this to a close, what are some of the this to a close, what are some of the this to a close, what are some of the key takeaways? I think, as we've kind of key takeaways? I think, as we've kind of key takeaways? I think, as we've kind of gone along, I hope there's those nuggets gone along, I hope there's those nuggets gone along, I hope there's those nuggets we've been promising in there for our we've been promising in there for our we've been promising in there for our biblical theology junkies as well as our biblical theology junkies as well as our biblical theology junkies as well as our sort of ordinary followers of Jesus, but sort of ordinary followers of Jesus, but sort of ordinary followers of Jesus, but summing this up in terms of what are summing this up in terms of what are summing this up in terms of what are some of the key takeaways that these some of the key takeaways that these some of the key takeaways that these allusions in this Old Testament context allusions in this Old Testament context allusions in this Old Testament context help us to see more clearly as a result help us to see more clearly as a result help us to see more clearly as a result of.

of. of. Jesus is man and Jesus is God, but he's Jesus is man and Jesus is God, but he's Jesus is man and Jesus is God, but he's not just any man. He's David. He's the not just any man. He's David. He's the not just any man. He's David. He's the anti-Jonah. He's Joshua. Like these are anti-Jonah. He's Joshua. Like these are anti-Jonah. He's Joshua. Like these are refined and then he's obviously Yahweh refined and then he's obviously Yahweh refined and then he's obviously Yahweh doing stuff and this is this is a doing stuff and this is this is a doing stuff and this is this is a battle. I see this as an end-time battle battle. I see this as an end-time battle battle. I see this as an end-time battle between Yahweh and Israel's enemies. So, between Yahweh and Israel's enemies. So, between Yahweh and Israel's enemies. So, I think those are two great takeaways. I think those are two great takeaways. I think those are two great takeaways. And then lastly, this is more so in And then lastly, this is more so in And then lastly, this is more so in Matthew's narrative admittedly, it's Matthew's narrative admittedly, it's Matthew's narrative admittedly, it's here in Mark, but it's more so in here in Mark, but it's more so in here in Mark, but it's more so in Matthew and that is it's really hard to Matthew and that is it's really hard to Matthew and that is it's really hard to follow Jesus. follow Jesus. follow Jesus. Um that's why in Matthew's narrative it Um that's why in Matthew's narrative it Um that's why in Matthew's narrative it comes right after uh comes right after uh comes right after uh uh Jesus' statement like you've got to uh Jesus' statement like you've got to uh Jesus' statement like you've got to take up your cross and follow me and take up your cross and follow me and take up your cross and follow me and it's going to be really hard. And here, it's going to be really hard. And here, it's going to be really hard. And here, it's it is present here in chapter 4. it's it is present here in chapter 4. it's it is present here in chapter 4. They've the disciples are following him. They've the disciples are following him. They've the disciples are following him. It's it's amazing. So, both are held It's it's amazing. So, both are held It's it's amazing. So, both are held together. They're still following him together. They're still following him together. They're still following him even though they don't understand him even though they don't understand him even though they don't understand him all that well. Yeah. It it all that well. Yeah. It it all that well. Yeah. It it And so, that's that's encouraging. And so, that's that's encouraging. And so, that's that's encouraging. Right. Because they would have abandoned Right. Because they would have abandoned Right. Because they would have abandoned If they really didn't understand him, If they really didn't understand him, If they really didn't understand him, they would have abandoned him. But they they would have abandoned him. But they they would have abandoned him. But they don't. They stick with him for the most don't. They stick with him for the most don't. They stick with him for the most part and they're going to continue to part and they're going to continue to part and they're going to continue to follow him. So, I think follow him. So, I think follow him. So, I think that just means that even though we that just means that even though we that just means that even though we don't know Jesus don't know Jesus don't know Jesus probably precisely as well as we should, probably precisely as well as we should, probably precisely as well as we should, they're still we still follow him, we they're still we still follow him, we they're still we still follow him, we still trust in him, we still still trust in him, we still still trust in him, we still place our faith in him even though we we place our faith in him even though we we place our faith in him even though we we may not quite understand every dimension may not quite understand every dimension may not quite understand every dimension of who he is. I'm not not sure we ever of who he is. I'm not not sure we ever of who he is. I'm not not sure we ever will.

will. will. Um but yeah, we still we still follow Um but yeah, we still we still follow Um but yeah, we still we still follow him and believe in him. Yeah. And I him and believe in him. Yeah. And I him and believe in him. Yeah. And I would add to that that would add to that that would add to that that had the disciples known Jesus more had the disciples known Jesus more had the disciples known Jesus more accurately, more precisely, more fully, accurately, more precisely, more fully, accurately, more precisely, more fully, they would have trusted him in the midst they would have trusted him in the midst they would have trusted him in the midst of the storm. And so, when you think of the storm. And so, when you think of the storm. And so, when you think about our own lives, they would have about our own lives, they would have about our own lives, they would have slept. Right. slept. Right. slept. Right. The more The more The more the better we know Jesus, the easier it the better we know Jesus, the easier it the better we know Jesus, the easier it is for us to trust him even in the midst is for us to trust him even in the midst is for us to trust him even in the midst of the chaos of our lives. of the chaos of our lives. of the chaos of our lives. >> that he is all powerful. He is all >> that he is all powerful. He is all >> that he is all powerful. He is all powerful. He can control events. And powerful. He can control events. And powerful. He can control events. And that he's that he's that he's with us. Like, that he's not some with us. Like, that he's not some with us. Like, that he's not some distant God who's just out there, but distant God who's just out there, but distant God who's just out there, but he's legitimately with us in the midst he's legitimately with us in the midst he's legitimately with us in the midst of that. So. of that. So. of that. So. All right. So, we want to make sure that All right. So, we want to make sure that All right. So, we want to make sure that we we we at least offer some help in terms of at least offer some help in terms of at least offer some help in terms of pointing people to other resources. I pointing people to other resources. I pointing people to other resources. I know as we talked about this pre-show, know as we talked about this pre-show, know as we talked about this pre-show, we struggled to come up with maybe kind we struggled to come up with maybe kind we struggled to come up with maybe kind of sort of beginning or sort of even of sort of beginning or sort of even of sort of beginning or sort of even intermediate kind of resource, but uh intermediate kind of resource, but uh intermediate kind of resource, but uh we did come up with at least one we did come up with at least one we did come up with at least one resource that might be a little bit more resource that might be a little bit more resource that might be a little bit more on the kind of intermediate/advanced um um uh resource recommend a resource and and uh resource recommend a resource and and uh resource recommend a resource and and and what is that? Yeah, this is R.T.

and what is that? Yeah, this is R.T. and what is that? Yeah, this is R.T. France's volume. Uh this is his France's volume. Uh this is his France's volume. Uh this is his commentary on the Gospel of Mark. He commentary on the Gospel of Mark. He commentary on the Gospel of Mark. He wrote two commentaries, one on Matthew, wrote two commentaries, one on Matthew, wrote two commentaries, one on Matthew, one on Mark. They're both published by one on Mark. They're both published by one on Mark. They're both published by Eerdmans. Eerdmans. Eerdmans. They're not They're not They're not for beginners. However, beginners can for beginners. However, beginners can for beginners. However, beginners can still use them. I I really think that a still use them. I I really think that a still use them. I I really think that a person who's interested in the Bible, person who's interested in the Bible, person who's interested in the Bible, an ordinary Christian can get the gist an ordinary Christian can get the gist an ordinary Christian can get the gist of this. So, if you're really excited of this. So, if you're really excited of this. So, if you're really excited about Mark's Gospel or Matthew's Gospel, about Mark's Gospel or Matthew's Gospel, about Mark's Gospel or Matthew's Gospel, and he's he does a great work on the He and he's he does a great work on the He and he's he does a great work on the He was one of the pioneers of Old and New, was one of the pioneers of Old and New, was one of the pioneers of Old and New, especially in the Gospels and biblical especially in the Gospels and biblical especially in the Gospels and biblical theology. He really was. theology. He really was. theology. He really was. And so, his commentaries are absolutely And so, his commentaries are absolutely And so, his commentaries are absolutely superb. I'm writing a commentary on superb. I'm writing a commentary on superb. I'm writing a commentary on Mark, and the problem is that you have a Mark, and the problem is that you have a Mark, and the problem is that you have a commentary by France. So, you're like, commentary by France. So, you're like, commentary by France. So, you're like, "What am I going to do? Why am I even "What am I going to do? Why am I even "What am I going to do? Why am I even doing this? doing this? doing this? So, uh I certainly recommend to pick for So, uh I certainly recommend to pick for So, uh I certainly recommend to pick for people to pick this up. people to pick this up. people to pick this up. >> Yeah. >> Yeah. >> Yeah. And as we will often do in this podcast, And as we will often do in this podcast, And as we will often do in this podcast, we will encourage people to look at the we will encourage people to look at the we will encourage people to look at the Beal and Carson commentary on the New Beal and Carson commentary on the New Beal and Carson commentary on the New Testament use of the Old Testament where Testament use of the Old Testament where Testament use of the Old Testament where it'll pick up maybe some of this. It it'll pick up maybe some of this. It it'll pick up maybe some of this. It won't go into as much depth because the won't go into as much depth because the won't go into as much depth because the focus is more on quotations and stronger focus is more on quotations and stronger focus is more on quotations and stronger allusions, but that's always a great allusions, but that's always a great allusions, but that's always a great resource to check when you're digging resource to check when you're digging resource to check when you're digging into a passage to say, "Is there into a passage to say, "Is there into a passage to say, "Is there anything I'm missing here maybe that anything I'm missing here maybe that anything I'm missing here maybe that will be illuminated by looking at the will be illuminated by looking at the will be illuminated by looking at the Old Testament if there are allusions or Old Testament if there are allusions or Old Testament if there are allusions or anything like that?" So.

anything like that?" So. anything like that?" So. Well, we hope that that's been Well, we hope that that's been Well, we hope that that's been helpful as a sort of revisiting this helpful as a sort of revisiting this helpful as a sort of revisiting this very familiar passage and to help you very familiar passage and to help you very familiar passage and to help you see how biblical theology can help you see how biblical theology can help you see how biblical theology can help you dig deeper into a familiar passage and dig deeper into a familiar passage and dig deeper into a familiar passage and see in a fresh light things that are see in a fresh light things that are see in a fresh light things that are legitimately there in the text, but legitimately there in the text, but legitimately there in the text, but maybe you didn't notice before because maybe you didn't notice before because maybe you didn't notice before because you weren't looking for those biblical you weren't looking for those biblical you weren't looking for those biblical theology themes, those types, those theology themes, those types, those theology themes, those types, those allusions. allusions. allusions. And that's just an example of one of the And that's just an example of one of the And that's just an example of one of the ways that biblical theology helps you ways that biblical theology helps you ways that biblical theology helps you read the biblical text not just for read the biblical text not just for read the biblical text not just for intellectual pursuit, but ultimately to intellectual pursuit, but ultimately to intellectual pursuit, but ultimately to help you be a more faithful follower of help you be a more faithful follower of help you be a more faithful follower of Jesus. Jesus. Jesus. So, we're grateful that you joined us on So, we're grateful that you joined us on So, we're grateful that you joined us on this episode of the biblical theology this episode of the biblical theology this episode of the biblical theology briefing and we look forward to seeing briefing and we look forward to seeing briefing and we look forward to seeing you again next time.