CHRIST IN EVERY BOOK JOSHUA THROUGH ESTHERCHRIST IN EVERY BOOK JOSHUA THROUGH ESTHER
This is the greater Joshua, Jesus Christ. The One who died so that men can escape judgment will be the One who will be the judge. And it is this Christ who stood before Joshua as the captain of the host of the Lord.
—FRANCIS SCHAEFFER1
JOSHUA
Joshua is a transitional book that bridges the writings of Moses with the remainder of Scripture.2 It records Israel’s history from the death of Moses to the time of the judges. I find it fascinating that Moses, the great lawgiver, is denied permission to take God’s people into the Promised Land. Instead, God chooses Joshua, whose name means “The Lord Saves.”3 Ray Stedman suggests this name anticipates the New Testament revelation that God’s promises cannot be fulfilled by the Law, but only by Jesus Christ.4
God had been preparing Joshua for years for this task. Having been a slave in Egypt who served as a minister for Moses, Joshua had later led the army in battle against Amalek (Exodus 17).5 He was one of the two spies who trusted God to take the people into Canaan when all the others caved in fear.
The Book of Joshua relates Israel’s entrance, conquest, and occupation of Canaan. Thus, writes J. Sidlow Baxter, its central message is the victory of faith. “In this, the Book of Joshua stands in sharp contrast to the Book of Numbers where we see the failure of unbelief—failure to enter (Num. 14:2–4), failure to overcome (Num. 14:44, 45), and failure to occupy (Num. 14:28–34). Spiritually interpreted, the exploits of Israel under Joshua proclaim the great New Testament truth—‘This is the victory that has overcome the world—our faith’ (1 John 5:4).” Baxter writes that each Israelite triumph is meant to show that victory comes from faith in God, not man’s self-reliance. “To quailing unbelief,” he maintains, “the overthrow of giants and great cities was an impasse, but to the eye of faith it was a fait accompli.”6 Baxter is obviously correct. As they move into Canaan, the Israelites prevail over their enemies when they obey God, but when they disobey they suffer defeats. For example, they are defeated at Ai because one man—Achan—defies God by taking spoils that were meant to be destroyed as a devotional act to the Lord (Joshua 6:17–18, 21).
That defeat was preceded by a victory at Jericho that included a compelling Christophany: as Joshua is preparing to attack the town, he sees a man standing before him with a drawn sword in his hand. The man identifies himself as the commander of the army of the Lord—it is Jesus Christ in one of His preincarnate appearances. After telling Joshua to remove his sandals because he’s standing on holy ground, the Lord delivers Jericho into Joshua’s hands (Joshua 5:13–6:27).
The Israelites’ crossing of the Jordan and entrance into the land are prefigurings as well, though scholars disagree on the particulars, with some seeing the land as a type of heaven and others viewing it differently. John Walvoord says the better view is to see Canaan as “the believer’s present sphere of conflict and possession in Christ. . . . The experiences of Joshua have their parallel in Ephesians in the New Testament. The believer gains spiritual possessions by faith in Christ, by crucifixion with Christ and by the mighty power of God.”7
JOSHUA AS A TYPE OF CHRIST
Joshua’s name—“The Lord Saves”—is significant in that Joshua becomes a type of Christ who brings salvation. The writer of Hebrews contrasts the temporary rest that Joshua provides to his people through his military victories, with the permanent rest found in Jesus Christ: “For if Joshua had given them rest, God would not have spoken of another day later on. So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his. Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience” (4:8–11). Gary Staats explains that as believers in Christ, we rest in His finished work—the work that Joshua typified. We don’t work to gain our salvation, but our works flow from it. Our works only follow as a result of having entered into the finished work of Christ, through faith in Him.8
Joshua is a type of Christ in these additional respects: He is a self-described servant (Joshua 24:15) as is Jesus (Luke 22:27; John 13:1–17; Philip. 2:7); as Joshua succeeds Moses, Christ succeeds the Law; Joshua gives Israel what Moses couldn’t (the Promised Land), and Christ gives us what the Law couldn’t (God’s salvation) (Romans 8:2–4; Gal. 3:23–25); in a time of conflict and defeat both Joshua and Christ intercede for their people (Joshua 7:5–9; Luke 22:32; 1 John 2:1)9; and Joshua is governor of Israel and commander of its armies, who is qualified for these positions because of his wisdom, courage, and integrity, just as Christ is the king of saints, the leader and commander of the people, and the captain of our salvation.10
Further, Joshua parts the Jordan River so that Israel could cross over (Joshua 3:7–17), as Christ walks on water and calls others to come over to Him (Matt. 14:25–29); Joshua leads God’s people into the Promised Land (Joshua 1:2–3) and into their rest (Joshua 21:44), as Jesus leads His people into God’s promised inheritance (Matt. 25:34; Eph. 1:13–14) and into rest in the new creation (Heb. 4:1); Joshua’s army is arrayed in earthly armor (Joshua 6:9) and pulls down earthly strongholds (Joshua 6), while Jesus’ army is arrayed in spiritual armor (Eph. 6:10–17) and pulls down spiritual strongholds (2 Cor. 10:3–5).11
JUDGES
Despite suffering some setbacks because they disobey God, the Israelites steadily advance across the land in fulfillment of God’s sovereign plan. In the Book of Judges, however, we see that after entering into Canaan, “everyone did what was right in his own eyes” (Judges 21:25), which plunges the people into turmoil. This results in the fourfold cycle of judges we discussed earlier—sin, servitude, sorrow and supplication, and salvation—in which God repeatedly raises up a judge to lead the people out of their decadence.
Though Judges contains no messianic prophecies, it does thematically point to Christ in that the judges anticipate Him as Savior and King of His people.12 Moreover, some commentators suggest that the announcement to Samson’s mother that her future son would lead Israel is a foreshadowing of God’s announcement to Mary that she would give birth to the Messiah.13
The book demonstrates God’s long-suffering, endless patience with Israel and that He answers their prayers once they repent, despite their habitual disobedience, idolatry, and rebellion. Likewise, Christ, even on behalf of all sinners and the very people who rejected Him, will always honor His promise and forgive all who come to Him in faith and repentance, and grant them eternal life. In Jesus, we see the perfect judge, for He brings not merely temporary deliverance from present struggles, but eternal salvation from spiritual enemies and obstacles.14 Indeed, some scholars argue that Judges demonstrates Israel’s need for a Messiah.15 I believe the fourfold cycle not only prefigures Christ as Savior and King, but also the individual Christian’s internal struggle with his sin nature, which he overcomes on a daily basis by turning to Christ through the power of the Holy Spirit. Just as spiritual warfare is real, so is the believer’s ongoing struggle with his own sin nature, which he must never ignore.
The prophet Isaiah speaks to Christ’s perfect judgment: “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord. . . . He shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth. . . . Righteousness shall be the belt of his waist” (Isaiah 11:1–5). The Book of Proverbs also dovetails the message of Judges and its relationship to Jesus Christ, instructing us to “trust in the Lord with all your heart and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths. Be not wise in your own eyes; fear the Lord, and turn away from evil” (3:5–6). We must not emulate the people during the time of the judges who did what was right in their own eyes, but fear God and place our trust in Christ, Who embodies wisdom and righteousness, and Who will deliver us unto salvation.
RUTH
There are frequent references to the “kinsman-redeemer” in the Old Testament. He is a male who has the legal privilege or responsibility to act for a relative who is in trouble, danger, or in need of vindication.16 He would buy back the relative’s mortgaged property (Lev. 25:25–34; Jer. 32:7–8) or buy him out of slavery (Lev. 25:48–52), and preserve or restore the unity of the family.17 The familial relationship is essential here: to redeem a person or inheritance, one has to be related to the person or estate he seeks to redeem (Lev. 25:47–49; Ruth 3:12–13; Heb. 2:14–15). To achieve the redemption, the redeemer has to pay a price (Lev. 25:27; Romans 3:24–26; 1 Peter 1:18–19; Gal. 3:13).18
The Book of Ruth presents a kinsman-redeemer in Boaz, a prosperous farmer who redeems land that had been owned by Ruth’s deceased husband Elimelech. Boaz also takes Ruth as his wife and ensures her safety from other men who work in the field. The kinsman-redeemer is an unmistakable type of Christ.19 Christ was our Redeemer by becoming man and taking on the sins of the world, and Isaiah specifically points to Him as a Redeemer: “And a Redeemer will come to Zion, to those in Jacob who turn from transgression” (Isaiah 59:20).
This book also supplies an essential link in the providentially arranged messianic line: Boaz and Ruth conceive and continue the family line that will include King David and eventually Jesus. The unexpected way God arranges for this line of descent assures us that He will provide for us and will honor His sovereign promises and fulfill His redemptive plans.
1 AND 2 SAMUEL
Since many of the following references span across both these books, and since the books were originally considered one book in the earliest Hebrew manuscript,20 we’ll discuss them together.
Samuel can be considered a type or at least a picture of Christ because he is a prophet, priest, and judge, though not a king.21 As a priest, Samuel cries out to the Lord for Israel (1 Sam. 7:9), just as Christ cries out to the Father for us, as we have seen repeatedly, notably in Christ’s High Priestly Prayer in John 17. “In Samuel’s intercession on Israel’s behalf . . . we see a picture of the office of Christ as our high priest,” Dale Ralph Davis states. “Here is the true secret of our steadfastness: we rely on the prayers of Another whose prayers are always effectual. Nothing is quite so moving as knowing that I am a subject of Jesus’ intercessory prayer.”22
In 1 Samuel 7:9, Samuel also points to Christ by sacrificing a lamb to atone for the people’s sins. This is another reminder that without the shedding of blood there is no forgiveness of sins (Heb. 9:22).23
These books contain several references to Samuel’s mother Hannah that point to Christ: the High Priest Eli blesses Hannah before Samuel is born (1 Samuel 1:17), as the angel Gabriel blesses Mary before Jesus is born (Luke 1:26–38); Hannah brings Samuel to the Tabernacle with a sacrifice to dedicate him to God (1 Samuel 1:24–28) and Eli receives Samuel (1 Samuel 1:23), just as Mary and Joseph take Jesus to the Temple with an offering (Luke 2:22–24) and Simeon receives Him (Luke 2:25–28); Samuel’s parents make an annual trip to the Tabernacle (1 Samuel 2:19), as Jesus’ parents make an annual trip to the Temple (Luke 2:41); Hannah praises God in prayer in Eli’s presence (1 Samuel 2:1–11), and Mary prays a strikingly similar prayer in the priestly home of Zechariah and Elizabeth (Luke 1:46–56); and in her prayer, Hannah makes several prophetic references to Christ and praises God as her rock—a title, as we’ve seen, that is identified with Christ. Hannah also says the Lord will judge the ends of the earth (1 Samuel 2:10; Matt. 25:31–32).24 Hannah’s prayer, then, anticipates a future king anointed by God—and the anointed One, the Messiah, would fulfill God’s promise to establish David’s throne forever.25
Other references to Samuel draw parallels to Christ: Samuel (1 Samuel 2:18, 3:21) and Jesus (Luke 2:46–50) sit and serve in the Tabernacle and Temple, respectively; both Samuel (1 Samuel 2:26) and Jesus (Luke 2:52) grow in wisdom and stature and gain favor with God and among men; both are given to Israel after a long silence from God (1 Samuel 3:1); Samuel is a partial fulfillment of God’s promise to raise a prophet like Moses (Deut. 18:15; 1 Samuel 3:19–21), and Christ is the perfect fulfillment of that promise (Heb. 3:1–6); and Samuel, as God’s instrument, establishes Israel’s kingship (1 Samuel 10:24–25), while Jesus establishes the true and perfect kingship of Israel and the world (Luke 1:32–33), fulfilling the Davidic Covenant.26
In the books of Samuel we see that David is also a type of Christ: he is born in Bethlehem;27 he is first a shepherd and then king; he is called by God, an act clearly showing God’s sovereign will, as even Samuel initially resists anointing David (1 Samuel 16); he is rejected by his brothers, is in constant danger from Saul and others (inspiring many of the Psalms he wrote, such as Psalm 22), and he takes a Gentile wife, just as the Church is Christ’s bride; he prefigures Christ as a man “after His own heart” (1 Samuel 13:14) and who ruled sovereignly over Israel, as will Christ;28 and he is the standard by which all subsequent kings would be measured, until Christ. As Kenneth Boa remarks concerning David’s reign, “Although David barely compares to the One who holds a scepter seated at the right hand of God’s throne, he comes closer than anyone else in Scripture.”29
Indeed, David specifically foreshadows Christ as the coming king in the context of the Davidic Covenant, whereby God promises David an eternal kingdom (1 Samuel 16), throne (2 Samuel 7:16), and seed, all to be finally fulfilled in Christ (Matt. 21:9, 22:42), the “Son of David” (Luke 1:32, 33).30 Paul refers to Christ as being “descended from David according to the flesh” (Romans 1:3), and Jesus identifies Himself as “the root and the descendant of David” (Rev. 22:16). Interestingly, David slays Goliath in an unorthodox manner—with a sling—and Jesus defeats Satan and death with His cross.31
Further, David is constantly pursued by Saul, the king of Israel (1 Samuel 19), as Jesus is pursued by Herod, the king of Judah (Matt. 2:13–18); the Holy Spirit intervenes to protect both David (1 Samuel 19:18–24) and Jesus (John 18:1–11) from their enemies; both have friends and advocates who risk their lives to defend them—Jonathan for David (1 Samuel 20) and John the Baptist for Jesus (John 3:22–30); David’s men eat the bread of the Presence (1 Samuel 21:1–6), and Jesus’ disciples eat grain on the Sabbath (Matt. 12:1–8); and both of their experiences are reflected throughout the Psalms, often with double meanings, one applying to David in the present and the other applying to Jesus in prophecy (see Psalms 22, 31, 32, 35, 40, 41, 45, 68, 69, 109, 110).32
Jonathan, Saul’s son and David’s best friend, also prefigures Christ in that he makes a covenant and pledges love to David for the salvation of his house, just as God makes a covenant of love with Christ for the salvation of His house.33 Charles Spurgeon, however, analogizes Jonathan’s love toward David with Christ’s infinite love toward men.34
In addition, after God delivers David from the hands of his enemies and from Saul, David talks to Him in a passage now known as the Song of David (2 Samuel 22:2–51). In that discourse, David speaks of “my rock,” “my fortress,” “my deliverer,” and the one who brings salvation to His king. As we’ve seen, the New Testament identifies Jesus as our rock (1 Cor. 10:4; 1 Peter 2:7–9), the Deliverer of Israel (Romans 11:25–27), the fortress to Whom we “have fled for refuge” (Hebrews 6:18), and as our only Savior (Luke 2:11; 2 Tim. 1:10).35
I want to conclude this discussion by sharing an insightful recapitulation by Pastor Donald Fortner of the biblical books up to this point. He first summarizes the books preceding 1 and 2 Samuel, recalling God’s covenant with Abraham in Genesis, when He promises the patriarch blessings, descendants, and a land inheritance, then Exodus through Deuteronomy, when God gives the Law to show that the people must be holy to enjoy the land promise. Fortner then observes that the people prove, time after time, that they are incapable of honoring the Law on their own, and therefore need God’s grace in Jesus Christ. As Paul writes, “For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe” (Romans 3:20–21).
In Joshua, God, through His grace, gives Israel the land, and the Book of Judges typifies the Christian’s experience of ceaseless war with enemies trying to rob him of blessings (Romans 7:14–23; Gal. 5:17–23). The Book of Ruth shows how God will provide a kinsman-redeemer who will restore our relationship with Him. Finally, says Fortner, “in 1 and 2 Samuel, the Lord shows us that our Redeemer, our Savior, that One into whose hands the Lord God has entrusted the everlasting deliverance of his people is the King of Glory, into whose hands the Lord our God has put all dominion over all flesh, that he might give eternal life to all his people. Here David typifies our Savior as God’s great King established upon his throne.”36
1 AND 2 KINGS
These two books were also considered one book in the Hebrew Scriptures.37 The Temple, which is featured in both, has replaced the Tabernacle as the place where God resides with His people. This foreshadows the dwelling of the Holy Spirit in believers in Jesus Christ. As Paul declares, “For we are the temple of the living God; as God said, ‘I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people’” (2 Cor. 6:16).
First Kings begins with King David’s death and the reign of his son Solomon, “who excelled all the kings of the earth in riches and in wisdom” (10:23). Solomon is considered a type of Christ in numerous ways, many of which are demonstrated in Psalm 72, which speaks both of Solomon’s reign and of Christ’s future kingdom. Verses one and two of the psalm are a prayer for the messianic kingship of David’s dynasty, and the psalm ends with praise for the Lord’s glorious reign over the entire earth. “Therefore,” writes Willem VanGemeren, “the prayer for the Davidic king is at the same time an expression of hope in the glorious and just rule of Jesus over the earth.” The great hymnist Isaac Watts expresses this hope elegantly: “Jesus shall reign where’ er the sun Does his successive journeys run; His kingdom stretch from shore to shore, Till moons shall wax and wane no more.”38
King Solomon is also seen as a type or prefiguring of Christ in respect to his unparalleled, God-given wisdom. Paul identifies Jesus as the “wisdom from God” (1 Cor. 1:30; Col 2:3), and Jesus describes Himself as One greater than Solomon (Matt. 12:42). Philip Ryken offers fascinating insights on Solomon’s coronation. Solomon, he notes, is anointed king over Israel with oil by Zadok the priest and Nathan the prophet (1 Kings 1:34–39). “King Jesus,” writes Ryken, “was also anointed. Indeed, this is the very definition of the word ‘Christ,’ which literally means ‘the Anointed one.’” Ryken points out, however, that no mere prophet or priest anointed Jesus; it was the Holy Spirit, at His baptism in the Jordan River, “when the Holy Spirit descended from heaven like a dove and rested on the Son of God” (Matt. 3:16; Luke 3:21–22). This, says Ryken, illustrates the superiority of Christ’s kingship. The oil is a sign of the Spirit, but Jesus is anointed with the actual Spirit, not a symbol of it. God Himself, the third Person of the Triune Godhead, anoints the Second Person. “His kingship,” writes Ryken, “was not simply a sign of God’s kingly rule, therefore, but the living reality of God’s dominion. The divine king was divinely anointed for divine rule.”39
Moreover, most kingdoms go to any length to protect their king, but King Jesus surrenders Himself for crucifixion. Jesus, as our king, dies for all of our sins. According to Ryken, “The crown of thorns that was meant to make a mockery of his royal claims actually proclaimed his kingly dignity, even in death.”40 Christ’s kingship, however, is permanent and spans throughout the earth. The way we serve Christ and His kingdom is to enthrone Him in our hearts.41
The prophet Elijah, whose ministry is largely reported in these two books, has also been depicted as a type of Christ because God empowers him to perform many miracles to prove he is a prophet. Some believe, however, that he more closely foreshadows John the Baptist.42 Like Jesus, Elijah raises a widow’s son from the dead, upon which she proclaims, “Now I know that you are a man of God, and that the word of the Lord in your mouth is truth” (1 Kings 17:24). Similarly, in addition to raising Lazarus, Jesus raises a widow’s son, causing the people to exclaim, “God has visited his people!” (Luke 7:14–15).
The prophet Elisha is also identified as prefiguring Christ,43 evidenced by his doubling of Elijah’s miracles and his feeding people on two occasions by multiplying their food (2 Kings 4:1–7, 42–44). Additionally, like Jesus, Elisha lives among the people and stresses the ideas of grace, life, and hope (2 Kings 4:8–37, 6:14–23, 8:7–15, 19:16–21).44 Arthur Pink, however, opines that Elijah is a figure of Christ whereas Elisha, having been called, tested, and equipped for service, is a type of those servants especially called to represent Christ on earth.45 Arguing that both conclusions are true, Donald Fortner notes that Elisha is typical of Christ in that his ministry is a source of healing and blessing, but that he is also representative of all who are called to serve Christ and to preach His Gospel.46
1 AND 2 CHRONICLES
We’ve already discussed most of the material pointing to Christ in these two books, since that material also appears in earlier biblical books. But 1 and 2 Chronicles still offer some unique indications of Jesus. For example, the tribe of Judah is placed first in the national genealogy in 1 Chronicles because God sovereignly arranged, and His prophets foretold, that the monarchy, the Temple, and the Messiah would come from the tribe of Judah (Gen. 49:10). Some scholars note that the books of Chronicles are the last books of the Hebrew Bible, so the genealogies in chapters 1–9 of 1 Chronicles form a preamble to the genealogy of Christ presented in Matthew, the first New Testament book.47 Another notable passage in 1 Chronicles is David’s thanksgiving song to God (16:33). This passage relates to God coming to judge the earth, which prefigures Matthew 25, in which Jesus says He will come to judge the earth.48
Second Chronicles highlights Solomon’s Temple and suggests Christ’s incarnation: “But will God indeed dwell with men on earth? Behold, heaven and the highest heaven cannot contain you, how much less this house that I have built!” (6:18–19).49 Jesus invokes a similar sentiment: “I tell you, something greater than the temple is here. And if you had known what this means, ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless. For the Son of Man is lord of the Sabbath’” (Matt. 12:6–8). Here, Christ is telling the Pharisees that while the Temple is holy, there is something infinitely greater and more precious. As William Hendriksen writes, “A gift from heaven immeasurably more valuable, an authority endowed with rights far more magisterial, was speaking to them.”50
While Solomon’s Temple is more permanent than the Tabernacle, like any manmade structure, it’s not built to last forever—and in fact, it needs major repairs within 150 years due to decay and destruction by idolaters (2 Kings 12). We may contrast this with the temple of the Holy Spirit—believers in Jesus Christ are that “temple” because they are indwelled by the Holy Spirit. They will live forever because they are made not by human hands, but by God (John 1:12–13). The Holy Spirit will never leave us and has sealed us for God and His day of redemption (Eph. 1:13, 4:30). No manmade temple could ever uphold such a promise.51 On another level, Christ identifies Himself as a temple (John 2:19), and He promises that in the New Jerusalem there will be no temple because “its temple is the Lord God the Almighty and the Lamb” (Rev. 21:22).
EZRA
Many messianic threads coalesce in Ezra. This important book relates how Zerubbabel, who is part of the messianic line as the grandson of Jeconiah (Chron. 3:17–19; Matt. 1:12–13), leads the first group of Israelites out of Babylonian captivity in 538 BC to begin rebuilding the Temple (Ezra 2:64). This is an essential link in reestablishing Israel in the Promised Land in fulfillment of the Abrahamic and later covenants, and an even more crucial link in keeping David’s descendants alive in furtherance of the Davidic Covenant. God ordained, and preannounced through His prophets, that His people would have this land as an everlasting possession and that the coming Messiah would be born there, in Bethlehem (Micah 5:2). Ezra also points to Christ’s work in forgiving and restoring us, as it demonstrates that God, despite Israel’s perpetual disobedience and even its exile, will not give up on His people. This book illustrates, therefore, both the sovereignty and faithfulness of God.
Ezra is adamant that God’s covenants with Israel remain in full force and effect, including Israel’s duty to be a nation of priests and a holy people who will perform messianic functions to help usher in, from within their nation, the Messiah, for Israel and all other peoples.52 By underscoring the importance of completing the Temple (6:15), this book signifies a deep awareness of the Temple’s role in God’s covenant with the people, since God will not dwell with His people unless the Temple is restored. Ezra is also messianic in expressing concern for the sacrificial system and the atonement it brings—which, of course, point to the ultimate sacrifice of the Messiah.53 The book is filled with the theme of repentance, as poignantly demonstrated by Ezra’s penitent prayer in chapter 9, whereby he acknowledges his people’s repeated disobedience and expresses his heartfelt sorrow and remorse, and his profound thanksgiving for God’s forgiveness.
Further, the book advances the recurring biblical theme of God’s preserving a remnant for Himself. This message runs from Noah, to Lot’s family in Sodom and Gomorrah, to the Israelites released from captivity in Egypt and in Babylon. In the New Testament Paul connects this theme to Christ by referring to believers as “a remnant, chosen by grace” (Romans 11:5). Not everyone accepts Christ’s offer of grace, but those who do are His people and He preserves them through the power of the Holy Spirit, Who will deliver them to Him at the last day (2 Cor. 1:22; Eph. 4:30).54 No matter how many avail themselves of God’s free offer of grace, He will work His sovereign will through the remnant that He preserves. In Ezra, He works His will through Persian King Cyrus, a seemingly unlikely figure whom He guaranteed, through the prophet Isaiah more than 150 years in advance, would authorize the people’s return and their rebuilding of the Temple. The book is one of hope for all Christians, showing once again that God will not abandon His people if they turn to Him in repentance.
Ezra is dedicated to the observance of God’s Law, as exhibited in his public reading of it in the Book of Nehemiah and in his emphasis on laws against intermarriage (Ezra 9:2, 12). He is resolute that the people repent of their sins, live in accordance with God’s will, and fulfill their covenantal duties to Him.
NEHEMIAH
This book opens with Nehemiah, a Jewish cupbearer to the Persian king Artaxerxes, sharing his concern about the Jews in Jerusalem. These people, having returned from exile, are troubled to find the city walls and gates in disrepair. Nehemiah immediately turns to prayer, reverentially thanking God for His faithfulness and confessing the sins of the people of Israel. He reminds God of His vow to scatter the people for their disobedience but regather them to the land if they return to Him in faith and keep His commandments.
Later, when Artaxerxes asks Nehemiah what is bothering him, Nehemiah relates his sorrow over the land and his people, hoping to persuade the king to reverse his earlier order to stop the rebuilding of Jerusalem. A sympathetic Artaxerxes issues a decree on March 5, 444 BC, authorizing the city’s reconstruction, in fulfillment of Daniel’s prophecy some ninety-five years earlier.55 Returning to Jerusalem, Nehemiah supervises the rebuilding of the city walls, which is completed in fifty-two days despite substantial opposition (Neh. 6:15).
Upon completion of the wall, Ezra displays his dedication to God’s Law by reading from the Book of the Law of Moses for six hours to the people gathered in the square before the Water Gate (Neh. 8:1–8). Ezra’s deep devotion to the Law foreshadows Christ’s reaffirmations of the Law, including His proclamation that He came not to abolish it, but to fulfill it (Matt. 5:17–18).
Nehemiah shares Ezra’s fervent desire that Israel should uphold its covenantal duties with God (Neh. 1:5, 9:8, 32).56 That means being able to worship God securely and freely, which is one reason he is so passionate about rebuilding the city walls (Neh. 2:1–3:32). By playing an instrumental role in rebuilding Jerusalem, Nehemiah prefigures Christ’s building of a New Jerusalem (Rev. 21–22).
Nehemiah, though not a type of Christ, shares some of His characteristics. He cares deeply for the poor (Neh. 5:1–19) and is dedicated to God, as shown when he gives up his position as royal cupbearer to serve his people.57 He is, like Christ (Matt. 5:17) and Ezra, a man wholly committed to God’s Law. He also intercedes in prayer for his people, as does Christ (Heb. 7:25),58 as in His High Priestly Prayer (John 17). Further, Nehemiah exhibits great courage, like Christ, in defying the people’s opposition and encouraging his disciples to endure and persevere.59 Moreover, like Christ (Luke 19:41–48), Nehemiah weeps over Jerusalem (Neh. 1:4), such was his love for the Lord’s city. Most important, Nehemiah (like Ezra) influences his people to keep in place every condition and circumstance that must accompany the Messiah’s arrival: the Temple is rebuilt, the city walls are reconstructed, the covenant is renewed and upheld, the people are urged to read and follow the Law, and the messianic line is preserved.60 Indeed, in his prayer reminding God of His promise to regather the people if they return to Him, Nehemiah cites the words of Moses to the people, exhorting them to return to God, be faithful, and honor His commandments (Neh. 1:8–9).
ESTHER
While the Books of Ezra and Nehemiah chronicle the return to the Promised Land after the exile, Esther records events among the larger group that remains in the land of the Persians. Though God is never directly mentioned in Esther,61 many commentators observe that His providence is noticeable throughout this little book.
Not only does God go unmentioned, but so do many other Christ-related themes. There’s nothing about the Davidic kingdom or line of descent, and nothing about the priesthood, the Temple, or God’s covenants. Moreover, Esther (like Ecclesiastes and the Song of Solomon) is not cited once in the New Testament.62 Some argue that the book is rightfully included in the Jewish Bible because it explains the origin and reason for the Feast of Purim, commemorating God’s deliverance of the Jewish people from destruction by Persian King Ahasuerus and his evil minister Haman. In my view, however, Esther’s primary importance stems from its demonstration of the overwhelming reality of God’s providence—His absolute sovereignty in bringing about His redemption plan. After all, God’s covenants could only be fulfilled if His people are preserved. I love this insight by John M. Lowrie: “The book of Esther teaches the same essential lesson which Christ taught his disciples, ‘the very hairs of your head are all numbered’ (Matt. 10:30).”63
J. Sidlow Baxter writes, “The purpose of the book is to demonstrate the providential care of God over His people. . . . The great thing here is the fact of providential preservation.”64 God will not be thwarted, even by the king of the most powerful earthly empire acting under the spell of an evil advisor aiming to annihilate God’s chosen people. “The Book is intended to assure us that our God sovereignly superintends all things for the salvation of His people,” Donald Fortner maintains, “which assures us that no matter how things appear, all is well because our God is still on his throne (Ps. 115:3, 135:6).”65
Gerard Van Groningen, whose thousand-page book traces the interweaving of the complex messianic threads throughout the Bible, sets forth certain specific ways this fascinating book contributes to the messianic “trajectory.” He argues that the nearly successful attack on the Jews—through whom the Messiah was to come—“is but one drama in the wider outworking of the conflict between the seed of the woman and of Satan (Gen. 3:15). The attack on the Jews is Satan’s undercover effort to spare his own head from being crushed and to deliver a lethal sting to Yahweh’s promised Messiah.”66
If you’ll recall, we noted that the first announcement of the Gospel is in Genesis 3:15, which is also the first messianic prophecy and part of the Adamic Covenant. At the same time God pronounces His judgment on Adam and mankind, He delivers His first promise of redemption. There was never a time in God’s salvation history, then, even at the very moment of his death sentence, that man was without hope—hope for something that would infinitely surpass that punishment: eternal life. The events in Esther confirm what God promised early in Genesis: that there will be an ongoing spiritual battle between Satan and God, and that Satan, despite inflicting damage, would have no chance of derailing God’s ultimate purposes.
Van Groningen notes the unlikely rise to prominence of Mordecai and Esther in the Persian Empire as instrumental agents for the Jews’ ultimate delivery. This, he argues, further highlights God’s sovereignty over the nations of the world. Though Van Groningen doesn’t mention it, we see similar events occurring throughout the Bible, such as God elevating Joseph to an instrumental role in the Egyptian empire, from whence he can direct the safe delivery of the Jewish people. I never cease to marvel at the parallel threads coursing through Scripture, all heading inexorably to fulfill God’s unfolding purposes.
There are other noteworthy parallels to Christ below the surface narrative of this book. For example, Pastor Timothy Keller observes that just as Nehemiah left his high position in the Persian royal court to serve his people, Esther “risked losing the palace to identify with her people, but Jesus Christ, the ultimate Esther, lost his place, the ultimate palace, heaven, in order to come to earth and identify with his people. That’s faithfulness. If you rest in him and you know because he did that for you that you now are safe, you are loved no matter what, and your sins are paid for, now and only now will you be as dedicated as Esther. Until you see the one to whom Esther points, you’ll never be like Esther.”67
Esther is indeed like Christ, putting herself in harm’s way to save her people.68 British pastor Rev. W. Burrows shows how the concept of kinsman-redeemer is also at work here: “Esther was boldly self-sacrificing. Unbidden she came to the king, bearing her life in her hands. A noble type of the sacrifice and intercession of Christ is presented by this scene in the life of Esther. In entire self-forgetfulness and self-surrender she ventured her life in order to plead for her kindred; and Christ gave his life that, now within the veil, he might make intercession for his kinsman after the flesh.”69 The ESV Study Bible puts it succinctly: “God providentially brings deliverance to his people through Esther, prefiguring final deliverance through Christ.”70 Esther’s intercession, like Christ’s, is not based on the merits of the people for whom she advocates, but on her love for her people. Her success in delivering her people, like Christ’s, is not based on their worthiness, but upon the king’s love for the intercessor71—in our case, the Father’s love for His Son.
This completes our review of the historical books, where we have seen Christ at every turn. We will now examine the Bible’s five poetical books and their abundant prefigurings of Jesus Christ.