JY: Welcome to GearTalk, a podcast on biblical theology. Today we’ll be listening to the second half of Jason’s seven ways to preach Christ from the Old Testament. As with our last episode, Jason is interviewed here by Alan Stanley, a Bible teacher living in New Zealand. This was originally aired on Stanley’s podcast titled “Preach It”.

AS: I don’t know if you’ve ever noticed this—you probably have, I’m dreaming to think that I’m the only one who’s perhaps noticed. But you know the three words that describe Eve’s sin in Genesis 3:15—she saw that it was good and she took—those three words together only occur four times in the Old Testament. The last time they occurred together is in the David and Bathsheba narrative.

JD: It is striking. They also occur in the Achan story.

AS: Yeah, yeah.

JD: And I forget the other one, but—

AS: It’s in Genesis because—

JD: But I think you’re absolutely right that these biblical authors knew their Bibles. First Peter 1 says those prophets who spoke about the saving grace that you and I are enjoying were “searching and inquiring carefully to know what person and time the Spirit of Christ in them was foretelling the sufferings of Christ and the subsequent glories.” To be searching, I think that is exegesis. To be inquiring is to be praying. And I think First Peter is telling us how it is that the Spirit, 2 Peter 1:21, was carrying the prophets along and clarifying for them the message of God.

How was it happening? Part of it was happening not simply through dreams and visions, but through the Spirit guiding them through exegeting the texts. Isaiah was reading Moses. And he was seeing Moses’s proper intention of magnifying the Messiah there. And the author of Samuel intentionally was crafting—I mean, he was telling us what he was—crafting the story of the David and Bathsheba episode intentionally to help us, if we have eyes to see and ears to hear, to recall the book of Genesis.

AS: So you’ve got this forward look right from the beginning. This—the word is hope. There’s this hope right from the beginning. It’s setting ourselves up, which really ties in with the first point that you made about this trajectory. You know, with the second one is the specific predictions, but it really ties in again with this idea of trajectory that we’re heading somewhere and there’s this hope, which seems to me—you know, I need to move on, but seems to me that hope is something that perhaps we really need to pay more attention to in our preaching because hope really—I mean, if you think of just mental health, hope really is the difference between someone who is mentally healthy and someone who is not. And it’s just interesting. It struck me in a new way as you’ve walked us through that, that right from the outset we are being set up to be hopeful. There’s always this—there’s always something coming. There’s always something coming. Let’s go on to the next one, the third one.

JD: Absolutely. See and celebrate Christ through similarities and contrasts of the old and new ages, creations and covenants. So once again, we’re talking about trajectory, but in the midst of that progression, we’re seeing change and continuity, both continuity and discontinuity. And so much of that continuity or discontinuity is centered on the person of Christ. And so if we can identify the similarities and the contrasts, we will have often avenues to magnify the person and work of Jesus.

So what I’m referring to here, for example, is the fact that Abraham is the father of one nation in one land in the Old Testament. And yet, in the New Testament, he’s the father of many nations in many lands. And Genesis itself sets us up for this contrast. That is, it’s already part of the predictive anticipation. Father of one nation and one land—“Go from your country and your kindred to the land”—it’s singular—“that I will show you.” Genesis 15:18, “On the very day that God passed through the pieces and made a covenant with Abraham saying, ‘To your offspring I give this land.'” And that land stretched from the river of Egypt all the way up to the Euphrates river. That’s bigger than the land of Canaan.

So and then in Genesis 17:8, “I’ll give to you and to your offspring the land of your sojournings, all the land of Canaan.” So in all these instances, land is singular. And that is very important when we get to the Book of Joshua 21:43, “The Lord gave Israel all the land that he had sworn to give to their fathers.” All that land was Canaan. It wasn’t yet reaching from the river of Egypt up to the Euphrates. But we get that when we get to 1 Kings 4:21, “Solomon ruled over all the kingdoms from the Euphrates to the land of the Philistines to the border of Egypt.”

My point is that within the Old Testament era, Abraham was the father of one nation in one land, fulfilling all that Genesis anticipated in respect to stage one of the Abrahamic promise. But already from Genesis 12, we anticipate stage two—a stage where Abraham will become, according to Genesis 17:4–6, the father of many nations. So and what Genesis itself tells us is that he’ll be not only the father of many nations, but the father of many nations in many lands.

Now this relates to a second direct prophecy that I didn’t get to in the previous note, but I’ll mention it here and then add one more text. In Genesis 22, it’s the second time in Genesis where singular pronouns are used with the word “offspring”. What we get is this promise: “Your offspring, Abraham—Abraham will possess the gate of his enemies, and in your offspring shall all the nations regard themselves as blessed.” We have an individual who will possess enemy gates. What that suggests is that he’s got his turf where he lives, but there are kingdoms outside of his turf possessed by enemies, and now he’s going to be stretching out his territory, claiming enemy turf. And it’s this single offspring that was promised from Genesis 3:15. This individual descendant of Abraham is going to be a turf expander, and not only that, now we find out that it’s not just Abraham in general or his representative people—no, it’s a person through whom all the world is going to enjoy blessing.

It’s this individual from Genesis 3:15 reiterated in Genesis 22, but things become very clear then in Genesis 26. Talking to Isaac, God says this: “Sojourn in this land”—singular—“and I will be with you and will bless you, for to you and to your offspring”—the question is, is that singular or plural? Well, let’s keep reading—“to you and to your offspring I’ll give all these lands“—plural. It’s the first time there’s been that distinction. We’ve moved from singular land, which included Canaan, and the singular land, which included from the border of Egypt all the way up to the Euphrates. That’s as far as Israel as a kingdom ever enjoyed in the Old Testament period. And that’s the land singular. But what God is promising to Isaac is that “I will give to you and to your offspring all these lands“—plural. “I’ll establish the oath that I swore to your father Abraham. I’ll multiply your offspring as the stars of heaven and give to your offspring all these lands. And in your offspring, all the nations of the earth will regard themselves blessed.” And that statement is identical to the phrase, to the same clause in Genesis 22 that identified an individual male descendant of Abraham who would be the channel of blessing.

So it seems to me that we have here what Paul is saying in Romans 4:13, that God promised to Abraham and his offspring that he would be heir of the world.

AS: Yeah, I was just thinking about that.

JD: And we’re not having to go to the New Testament to see it. It’s that Paul, with the help of the Spirit of Jesus, was reading Genesis as God intended it, as Moses anticipated. Already we have this move from land to lands, and that contrast happens in Christ. And Genesis itself anticipates that contrast, and Jesus is magnified. So as preachers, as teachers, we see the contrast and we see that Jesus is at the center of making the difference happen.

AS: I like that phrase—it was a turf expander that you said. Is that what you said? The turf expander?

JD: Turf expander? Yes. I don’t know that I’ve ever used that phrase in my life.

AS: Yeah, that’s a good one. Yeah, love that. It’s like you’ve got this acorn growing, isn’t it? And it flourishes in Jesus, but you see—but there are the seeds of it. And so—and ultimately, obviously we have the, you know, new heaven and new Earth, which Jesus reigns over. So and again we see the—we see the trajectory. You know, as you go through these things, you can’t help but—but just realize there’s no shortcut to becoming a holistic preacher, a biblical preacher, a Christ-centered preacher apart from knowing the whole Bible.

JD: I think you’re absolutely right.

AS: Yeah, boy was I safe.

JD: God wants us to read every part in light of the whole. He’s the ultimate author who intends that we read the whole. And once we see Jesus, it’s like—once we get to the last chapter, we will never read the book the same way again. We’ve seen the whole, and I think that’s how Christians are supposed to read the Old Testament—not as if Jesus hasn’t come, but recognizing that he has and letting it transform our reading. That’s what God intended, that we would keep wanting to go back and see more deeper in and higher up. Once Paul met Jesus on the road to Damascus, he never read his Old Testament the same way, nor should we.

AS: It’s like getting to the end of the movie, you know, and there’s some twist at the end that—think “Oh, I have to go back and watch the whole movie again” to see that.

JD: That’s right. That’s right.

AS: Okay. I think we’re up to #4.

JD: Yes, here’s the term that some of your listeners may have heard of before, but see and celebrate Christ through Old Testament typology. So let me explain what I’m talking about here. The author of Hebrews said that the Old Testament law was a shadow of good things to come. Hebrews 10. Paul also said this. He said that clean and unclean foods, various Jewish festivals, the monthly and sacrificial calendar, even the Sabbath, were, in Paul’s words, a shadow of the things to come. But the substance belongs to Christ.

So we have in the Old Testament these pictures, and the New Testament calls those pictures or foreshadows—it calls them types or examples. We see that exact language in Romans 5:14 and 1 Corinthians 10:6. And so what I’m talking about here is Jesus is the ultimate realization or antitype of a number of foreshadowing pictures related to persons or characters in the story like Moses—he’s a new Moses, or he’s the Greater David; events: things like the flood or the exodus, the return to the land. The New Testament associates all of those with Jesus. The flood associated with baptism. Jesus is bringing about a new exodus out of a greater slavery, and Jesus is bringing the ultimate restoration after exile. Or institutions: by this I mean Jesus is the new temple. That’s what the New Testament calls him. He’s the Passover lamb. He’s the high priest.

So we have these characters and institutions and events in the Old Testament that foreshadowed Jesus. And Genesis has a number of these types that clarify and by their very nature predict Jesus and his work. Consider first: Adam. In Romans 5:14 and 19, this is what we read: “Death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam.” Now listen, “who was a type of the one who was to come.” Then a few verses later, “For as by one man’s disobedience the many were made sinners, so by the obedience of one man the many will be made righteous.”

So here there’s two figures in history that are being elevated. There’s Adam and there’s Christ. And Adam is called a type of the Christ. But where Adam disobeyed, Christ obeyed—thus, Paul elsewhere in 1 Corinthians 15 can say “The first man, Adam, became a living being; the last Adam”—that is, Jesus—“became a life-giving spirit.” So as we’re reading the story in Genesis, a true story about the first man who’s representing all of humanity and where he goes, all of humanity goes—he brings the tragic consequence of course into the world—we must as preachers point our people to the greater Adam, who has secured for us what the first Adam could not: life and help.

And it makes me think of Revelation 2:7. “To him who overcomes,” trusting in the Lion-Lamb King who stands before us, “to him who overcomes in this dark age, to him who overcomes to the end, I will give to him the right to eat from the tree of life that is in the paradise of God.” So there, here we are at the end of the book, in Revelation. Our story in Genesis opens in a garden. The Bible ends in a garden. And God is saying here, if you continue to put your hope in Jesus and persevere to the end, that tree of life is awaiting you. It’s what Adam was restricted from getting to enjoy. Now we through Christ get to enjoy. That’s what we mean by types.

We could talk about Melchizedek, and we could talk about the near sacrifice of Isaac, and how the New Testament in both instances views both the person Melchizedek—in Hebrews 7, he’s called one who resembles the son of God as a high priest—and the near sacrifice of Isaac where Abraham sacrifices his son, his only son Isaac, whom he loves. And many scholars have suggested that when Paul in Romans 8:32 says, “He”—that is God—“who did not spare his own son but gave him up for us all, how will he not also with him graciously give us all things?”—that Paul is actually reaching back and picturing in his mind the near sacrifice of Isaac and of another father who is willing to give up his son. And yet that son ultimately could not satisfy God’s wrath, and God took a substitute in anticipation of the greater substitute who is Christ. So in all this, we’re just talking about typology and the way it anticipates a greater antitype, whether it’s a character in the story, an event in the story, or an institution.

AS: The sense here in which—you know, I think thinking for—think of life, you know it—it occurred to—I mentioned that back in 2017, which is when I first came across you and it was—I can’t remember the exact name of the book but it was Old—it was Old Testament and I was preparing for this class on biblical theology and interpretation. It was a new one. And it occurred to me that as we look at how the Bible is put together, how the Bible is made up, as we think about these trajectories, as we think about the forward anticipation, as we think about the hope—it’s a lot like life. In other words, you know right now myself—and we are probably all—none of us can say “I’ve arrived.” Whatever that’s in regard to: financially, health, we’re all aging. You know, we’re all on this journey and we’ve all got hopes. We’ve all got dreams. We’re heading somewhere and it’s like you’ve got this—and what the Bible shows us is that somewhere, that destination, that place is never complete until you get to Christ. The idea of fulfillment, filling up. And it’s like you’ve got these individuals through, you know, the Old Testament and, you know, it doesn’t matter how good or how bad they are. It’s like if you want to see the complete picture, if you want to see it filled up, where hope is complete, it’s Christ. And it’s the same in life, isn’t it? It’s like, you know, whatever it is that we are looking forward to or hoping for or where our dreams are pointing, they’ll never be complete unless that completion is found in Christ.

JD: So true, so true. As you’ve been talking the last two points about hope, the text that came to my mind was Romans 15:4 where Paul, right after citing a testimony of Christ in the Psalms, says whatever was written in former days was written for Christians. It was written for our instruction. And then here’s the point: that through endurance and through the encouragement of the Scriptures, you and I might have hope. We’re supposed to read the Old Testament and in it, even in the midst of all the darkness that it declares, it’s supposed to be nurturing our hope. And that hope is a hope that only gains content in the person of Jesus. Apart from him, we have nothing but in him there is life, life abundant.

AS: No wonder that Paul lists the three virtues: faith, love, and hope. You know, it’s no wonder that he includes that in the three. What’s—we got 5, 6 and 7 to go? It’s #5.

JD: See and celebrate Christ through Yahweh’s identity and activity. Jesus is God. And so when we meet Yahweh, the main actor in all the Old Testament, when we meet Yahweh—God the creator and the God of Israel—we are catching glimpses of the coming Christ. How he—what he does, what he says, how he acts. We want to remember that Jesus said in John 1:18, “No one has ever seen God. The only God who is at the Father’s side, he has made him known.” Or Paul in 1 Timothy 6, “God the Father is the King of Kings, the Lord of Lords, who alone has immortality, and who dwells in unapproachable light, whom no one has ever seen or can see.” Now when we hear that, we have to then go back to the Old Testament and consider when God manifests himself in physical form, who are we seeing?

And so not only do we have fully Yahweh acting, and it foreshadows the acting of Christ—so if God forgives, Jesus will forgive; if God judges, Jesus will judge—we’re getting a foretaste of who Jesus is. But it’s more direct than that. Consider God as creator. “In the beginning God created the heavens and the earth.” Well right there we have a launching point in light of how John talks in John 1: “In the beginning”—using the exact same language—“In the beginning was the Word, and the Word was with God. Indeed, the Word was God.” And then he says, “All things were made through him, and without him was not anything made that was made.” Colossians 1:16, “By the Son all things were created in heaven and on earth, the visible things but also the invisible—thrones and dominions and rulers and authorities”—the very realities that in one chapter later, Jesus triumphs over at the cross. They were created by Jesus, and then it says all things were created through him and for him.

So within Genesis, thinking about the fact that in Yahweh we get an anticipation of the Christ, we see Jesus as creator. But I also want to draw attention to one other aspect, and that relates to this idea that no one has ever seen God, because in Genesis 18 we read this: “The Lord Yahweh appeared to Abraham by the oaks of Mamre as he sat at the door of his tent in the heat of the day. He lifted up his eyes and looked, and behold, three men were standing in front of him. And when Abraham saw them, he ran from the tent door to meet them, and he bowed himself to the earth.” There was something about these three individuals that Abram knew, “I’m not over them. They’re over me.”

And then just a handful of verses later, one of those individuals—this is what the text says. He doesn’t say “The Lord has said” or “Thus says the Lord,” as if he was a messenger. Instead, the narrator Moses just says this: “The Lord said to Abraham, ‘I will surely return to you about this time next year, and Sarah your wife will have a son.'” And then you remember the other two that were with the Lord are the two angels that go down to Sodom and are the instruments in its destruction, but the Lord stays with Abraham. It’s the Lord. Abraham sees Yahweh in a physical manifestation, and yet Jesus says no one has ever seen the Father. And it suggests to me that one way we can see Jesus in the Old Testament is when God shows up in physical form and where the narrator is absolutely explicit, “This is Yahweh,” that we are most likely seeing a pre-incarnate Son. Jesus talked to Abraham. And I think that’s how we’re supposed to see it. It’s but one more way that we can at times magnify Christ, see and savor Christ in the Old Testament.

AS: Is there a sense in which John 1:18 is almost giving us a trajectory for God, in other words? When we see God in the Old Testament, we are not—how do you say this? I I sometimes say—tell me what you think of it. If we take the cross out of the Bible, we don’t see—we don’t see God. We don’t see who he fully is. We don’t see the—we see his grace, but we don’t see the extent of it. We see his sovereignty, but we don’t see the extent of it. We see his wrath, but we don’t see the extent of it. Does that make sense?

JD: Almost. I just want to tweak one thing. I don’t think we—I don’t think if we take the cross out, I don’t think we could see grace because it actually explains how it is that God can justly extend that grace. But you’re right that in the cross we gain clarity, we see God’s wrath, and we see God’s mercy. The two of them coming together. And it’s the only element in Scripture that can explain—in Romans 2, God says that those—take seriously the goodness and the kindness of God, because if you reject that kindness which is designed to lead you to repentance, you are storing up for yourselves wrath on the day of wrath. So what that suggests to me is that in the world’s rejecting of Jesus, it is exhibit A that they deserve eternal punishment, meaning that the cross is not only the instrument of mercy, it becomes the ultimate exhibit A instrument throughout all the world of God’s wrath—not only poured out on the Son on behalf of those who God gives the Son, but also poured out—not poured out on the Son, but because people reject that reality, the wrath will be poured out on them.

AS: It’s just for the sake of time. Let’s look at number six. I’m just aware of the time. So let’s look at six and then we got—so we got two to go.

JD: I can try to get through these quick. See and celebrate Christ through the ethical ideals of Old Testament law and wisdom. What I’m talking about here is every human on the planet is imperfect, in need of a savior who is Christ alone. And Jesus—the reason he can save is because he’s the embodiment of God’s character and the ideal image of dependence and law-keeping and wisdom and praise and perseverance. So as we see ethical ideals in the Old Testament, we actually have a springboard for celebrating Jesus as our justifier because what is commanded could not ultimately be kept apart from Christ, who did perfectly keep it and secured for us all the life and all the blessing that is anticipated.

So I see this first in Genesis 15:6, very familiar passage. Abraham believed God, and it was credited to him as righteousness. Now what I want to focus on is the righteousness part, because all throughout the Pentateuch, in every instance of the Zedek or Sadiq or Sudaka word group—the righteousness word group—it always focuses on someone whose character aligns with God’s definition of right order. But what Genesis 15:6 is doing is declaring by faith that Abraham is just even though in himself he was helpless to do what God had called him to do.

Deuteronomy 6:25 says “It will be righteousness for us,” using the exact same word as Genesis 15:6. “It will be righteousness if we are careful to do all the commandments before the Lord.” But what’s unique about Genesis 15:6 in all the Pentateuch is not that righteousness language is used, it’s that God is counting Abraham as righteous when he himself was ungodly, when he himself was unable to produce the heir because his wife was barren. The whole context points to his inability, not his ability.

And so it is that Paul can say, “As one trespass led to condemnation for all men, one act of righteousness leads to justification and life for all men.” Or Paul in Romans—actually that—I’m just going to stop right there. The point is that Jesus—Jesus secures—he lives out the righteousness that Abraham did not have. The righteousness that was declared over Abraham, imputed to Abraham by faith, is the righteousness that Christ himself perfectly lived out because of his perfect ability.

So what I’m drawing attention to here is that when we see ethical ideals or calls to live wisely, they become a springboard for just celebrating that in Christ I, who am imperfect, can be declared right because of his perfect alignment with God’s law, his perfect righteousness, his perfect wisdom.

AS: That’s, and that’s great. Numbers and list #7.

JD: Here is—if the previous one was celebrating Christ as our justifier, here I want to celebrate Christ as our sanctifier. That we magnify Christ when we call people to eradicate sin and pursue holiness in light of blood-bought grace and blood-bought power. The only sin that you and I can conquer is forgiven sin. We need a God who’s already 100% for us, and he’s 100% for us through Jesus.

So as we engage the Old Testament text and we see calls to ethics, we want to ensure that we give people Jesus and remind them that he not only purchased their justification, he purchased their sanctification. So I’m thinking about texts like—thinking how the New Testament looks back in Genesis and says, “Look, there’s an example for us to follow.” Abraham obeyed by faith. We hear Genesis 12, “Go from your country to the land that I will show you.” And then we read, “So Abraham went.” And the writer of Hebrews says, “By faith Abraham went to live in the land of promise, as in a foreign land, living in tents. By faith he obeyed and went. He was looking forward to a city that had foundations, whose designer and builder was God.”

So the New Testament author looks back at Abraham as an example. And that example was an overflow of his faith. His obedience was an overflow of his faith. It’s intriguing. In Genesis, the language of faith actually, even though the writer of Hebrews saw it rightly already in Genesis 12, it doesn’t show up until Genesis 15 in relation to the promise of the coming offspring. And it’s in that context that we read “Abraham believed God, and God counted it to him as righteousness.” Romans 4, Paul reaches back to this text and said, “Christians, you want to know what justifying faith is? Look at Abraham. To the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness.” That’s Paul saying, “Look at Abraham. He is a model for us to follow.”

And in that model, where was his faith placed? It wasn’t simply trusting God to do for him what he couldn’t do in his own. It was trusting God to do for him what he couldn’t do in his own ultimately through the promised offspring. That’s the promise that Abraham was holding to when he said, “You haven’t given me the heir.” And God says, “Your offspring will become as numerous as the stars in the sky.” And then later in the book he clarifies that offspring is not Isaac. “Your offspring will be named through Isaac,” says Genesis 21. And that offspring ultimately in Genesis 22 is this male descendant who will possess the gate of his enemies and through whom all the world will be blessed.

I have a little more, but I think I think that that gives it—seven different ways. And I’ll just review them for us. Seven different ways: see and celebrate Christ through the Old Testament’s salvation-historical trajectories, through the Old Testament’s direct messianic prophecies, see and celebrate Christ through the similarities and contrasts of the old and new ages, creations and covenants, see and celebrate Christ through Old Testament typology and through Yahweh’s identity and activity, see and celebrate Christ through the ethical ideals of Old Testament law and wisdom, and see and celebrate Christ by using the Old Testament to instruct others in light of what Christ has done.

AS: This is great, Jason. I really appreciate it. I remember as a young Christian, you know and you know, I guess talking in the first decade or so, going to bookstores and looking for books on the—you know, it was just this desire to find the secret, find the key to, you know, living the Christian life. And I think of 2 Corinthians 3:18. It says, “As we behold the glory of Christ, we are transformed into his image.” And to me, that really summarizes—I mean, if we’re thinking of the Christian life, there is no other place to go. That verse encapsulates it, but it’s about beholding. It’s about looking, it’s about, you know, all of the things that we’ve been speaking about. But it’s—but notice what it says. “Behold, as we behold the glory of Christ, we are being transformed.” It’s like what we said earlier on and you mentioned Greg Beale’s book that we become like what we worship, we become like what we treasure. And this this idea and you’ve given us seven ways really in which to do that. And once again, I guess I’m—I’m really thankful. It’s been just so helpful, but I guess I just want to reiterate again for anyone listening that this is not a mechanical thing, this is not something that we just do because “Oh well, we had to do the Christ-centered preaching.” Ultimately, this has the potential to transform people. It’s Spirit and power preaching.

JD: And to let our people know, to let them see that God has been intending their salvation from the beginning, and he’s been in charge. Nothing has caught him off guard. This has been his purpose every step—to overcome the curse, and to do so through Jesus, that you and I and people from every tongue and tribe, people and nation could celebrate him and enjoy death-overcoming life. It gives hope that this God has not forgotten us, that this God is indeed not far but he’s present and he is able. He’s purposeful and intentional. No purpose of his can be thwarted. Indeed, he works all things, climaxing in Christ, according to the counsel of his will.

AS: Yeah, I love it.

JD: It nurtures hope, it nurtures confidence, and it’ll help us as days increasingly get dark to rest, knowing that we have a God who’s for us and who is on the throne, and who will ultimately overcome all darkness on our behalf and for Christ’s glory.

AS: Yeah, I love that idea that it’s two-pronged—idea of hope and trajectory that we see right at the beginning. And we see that in our daily lives as well. We can see it in our daily lives, trusting that our life does have a trajectory to it, trusting that God is taking us somewhere. But it it’s not always somewhere that we imagine or what we what we want. The somewhere is always Christ. If we can learn to rest in that—Jason, thank you. Really appreciated it. It’s just been—I think this is gonna be very, very helpful. So yeah, thank you for your time.

JD: My joy. Thank you for the opportunity, yeah.

AS: Alright. Thank you Jason.

JY: Thanks for joining us for GearTalk. If you have any questions about biblical theology you’d like us to address on future episodes, email us at [email protected]. Also check out handstotheplow.org for resources designed to help you understand the Bible and its teachings.