The Old Testament

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0:00 St. Paul says, may I only boast in the cross of our Lord. He also says, we preach Christ and Christ crucified. The central mystery of our faith is the cross. So let's begin with the sign of the cross. In the name of the Father, of the Son, and of the Holy Spirit. Amen. We thank you for your inspired word by which you speak to us intimately as your children.

0:55 We ask for the gifts of wisdom, knowledge, understanding, courage, counsel, fear of the Lord, and piety. These gifts that you have given to us as your children, we ask that you would stir them up within our hearts so that in this study, we may come to love you more. We may know your will for our lives more. And that we would follow you in whatever way you ask of us. Even when it's unpopular, or when it hurts. We love you. Amen.

1:44 In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Okay. So again, if you turn to the end of Galatians with me. The end of Galatians. It's Galatians chapter 5. Oh, let's see here. Galatians chapter 6. The very end of Galatians. You can turn right to the back. It's on page 1276. Page 1276 in your Bibles. Galatians chapter 6, verse 6. Would somebody like to read that for us?

2:33 Just raise your hand. Yes, go ahead. One who is being instructed in the Word to share all good things with his instructor. I like that. I like that a lot. Now, remember, God may lead us to certain things, even when it hurts. And we don't want to do it. So just, I'd like for you to meditate upon this verse. And, you know, I'm in need of a new car. My car is almost, is about to go out. It's used as 152,000 miles. And so I'd like for you just to consider that. You know, open up your hearts to the Lord. And I have a PayPal address, too, if you'd like to send it to that. Okay. We're going to begin with, um... We didn't say the prayer. Oh, my gosh.

3:21 We didn't say the prayer. Well, if we didn't say the prayer, it's not officially a Bible study. So let's begin with the prayer. Lord Jesus Christ, be present now, and let your Holy Spirit bow all hearts and love and truth today to hear your word and keep your way. Give us the grace to grasp your word, that we may do what we have heard. Instruct us through the scriptures, Lord, as we draw near, O God adored. To God, the Father, and the Son, and Holy Spirit, three in one, to you, O blessed Trinity, be praised throughout eternity. Amen. All right. Thank you for reminding me. I appreciate that. Okay. In the back, I have a bunch of different study resources, books. A lot of them are done by Dr. Scott Hahn.

4:13 There's a Bible back there, catechisms, all kinds of cool things. So if you'd like to purchase any of those, either write a check out to St. Mary's and give that to me, or cash. I don't have any change on me tonight, but I'll have some in the future. But anyways, I'll always have that back there. So in case if you guys want to purchase extra materials for your own edification, you'll have that. Now, this week we're going to cover Chapter 2, which is a summary of the Old Testament. So next week we'll start with Chapter 3, which will begin in Genesis with the creation narrative. And then we'll go from the creation narrative, you know, on, and we'll continue through the Old Testament. But tonight, and especially this last week when you all read Chapter 2, right?

5:06 Okay. Who did not read Chapter 2? Humility time. Okay, good. That's good for your soul. You know, St. Augustine said that God cannot resist three traits of the soul. God cannot resist three traits of the human soul. St. Augustine said this. And they are, number one, humility. Number two, humility. And number three, humility. So you just grew in virtue right there. And the one virtue that's irresistible, according to St. Augustine. So this chapter basically summarizes the Old Testament and goes from, you know, from the beginning to the end. It also gives a little ditty at the end of the chapter on typology. And we're going to focus on that tonight because typology is central, absolutely central to understanding Sacred Scripture. I'd like to really begin with a summary of last week.

6:03 Remember, last week, for those of you who were here, and if you weren't here, this will be a great summary for you, I talked about the difference between a covenant and a contract. That in a contract, you enter into a contract through your promise, your own word. And a contract is temporary. You can get out of it, you know, it'll stop at some point in time. It's, you know, it's just for a limited amount of time. A contract is something where the terms are mutually negotiated. You know, I, you know, if Dr. Rexrode, the optometrist, if we don't see eye to eye, then, you know, I can maybe bargain on those spectacles that I really like. And so we can mutually negotiate the terms.

6:56 We can get out of it. You know, if I want to get out of it, I can get out of it at any time. And it's an exchange of goods, of things, of services. Whereas a covenant is entered into by a promise. You're making a promise. But more than that, you invoke God's holy name, as God is my witness, so God help me. You know, I, I, by invoking the holy name of God, this is an oath. And by, by saying an oath, you enter into the covenant. The covenant is not just an exchange of goods, but it's an exchange of people, of persons. In the Old Testament, God says, I will be your God, and you will be my people. It creates a kinship bond, a family bond. So the person that you enter into covenant with are no longer just strangers or foreigners, but now they're family members.

7:51 Okay, God becomes father. Your covenanted people out there become your brothers and your sisters. And we see this most poignantly in Christianity. You can't just get out of a covenant. In the Old Testament, when Israel breaks the covenant, they're still in the covenant. And God has to administer the covenant curses. Okay, because when you swear the, why do you swear the oath? You swear the oath so that you get the blessing to fill out, to fulfill your, the terms of the covenant. But you also swear the oath, you have people swear oath so that if they're not faithful to the terms, then they receive the covenant curses. And this is the story of the Old Testament. Israel puts itself under oath at Mount Sinai, and they break the covenant. Then they're faithful, and they break the covenant.

8:40 And then they're faithful, and then they break the covenant. And it's this vicious cycle. Okay, all throughout sacred scripture, you're having, and whenever they're faithful to the covenant, they get the blessings. Land, land, family, long life. Whenever they're unfaithful, they get the covenant curses. Pestilence, famine, the sword, exile, these types of things. The terms of the contract are mutually negotiated in the covenant. The terms are set down by God. They're divinely imposed, and there isn't any mutual negotiation. It's a take-it-or-leave-it scenario. Okay? So there's a big difference between covenants and contracts. And, of course, in Christianity, and in the Old Testament, in Judaism, we are dealing with covenants, not with contracts.

9:38 And that's very important to understand. Because, like I said last week, all throughout salvation history, from the creation onwards, the one thing that ties all of this history together, all throughout the Bible, is the covenant. The covenant, it's continual. This is the golden thread that holds the sweater together. Are any of you fans of Weezer? Have you ever heard Weezer before? And if you've ever heard Weezer, please raise your hand. Yes, we have a Weezer person right in the front. Okay, there's that song. No, it's a thing. You've got kids. Okay. If you pull that string, you'll unravel my sweater, right? Well, that string that Weezer was singing about was the covenant. Okay? Good. Now, let's turn to Luke 22, 20. The third gospel.

10:28 We have Matthew, Mark, and Luke. Luke, chapter 22, verse 20. It's right at the very end of Luke. Luke 22, 20. Okay. Does anybody need more time? Okay, we're good. Luke 22, 20. This is at the Last Supper. Okay, Jesus is celebrating the Passover with his apostles, his disciples. And this is the one time when Jesus uses this word, covenant. So, you would think that covenant being such a big part of Israel's history, that when Jesus uses this word, this is going to be a big deal, right?

11:20 I mean, this is like, I don't know. Anyways. So, verse 20. You have Jesus taking the chalice after they had eaten. And the cup of blessing. In the Passover Seder meal, there are four cups. And this is the cup of blessing. He takes the chalice and he says, This cup is the new covenant in my blood, which will be shed for you. This cup is the new covenant. New covenant. And St. Jerome, who lived at the end of the 4th century, in the 390s, 390s, and who also wrote and lived in the beginning of the 5th century, in the early 400s. St. Jerome was commissioned by the Bishop of Rome to retranslate all of the Aramaic and Hebrew and Greek manuscripts available at his hands into the tongue, the native tongue of the people.

12:32 It would be like today translating it into English. At the time, there were actually Bibles already written in Latin, which was the tongue of the people. We speak English now. They spoke Latin then. And so lots of people had these translations. The Pope, the Bishop of Rome, wanted just a fresh translation. So he commissioned Jerome. You know, he paid his room and board and his travel expenses to do this. And so Jerome translated the entire, all the scriptures, Old Testament and New Testament, into Latin. And so it's known today as the Vulgate, which comes from the word, the same root that we get vulgar from. It means the common language of the people. The vernacular is another way of saying it. And so, and when he translated this, Luke 22, 20, when it came to New Covenant, this is how he translated it.

13:27 Novum testamentum. Okay, novum testamentum. And the reason that he did that is that when you translate Latin into English, or English into Latin, the word for covenant is testamentum. And this is where we get the word testament from. So when you say Old Testament, New Testament, you might as well just be saying New Covenant, Old Covenant. It's the same thing. Okay, so we get testament just by taking the U-M off. And that's, so that may give you a little bit of a better understanding of why we call it the Old Testament and the New Testament. It's the Old Covenant and the New Covenant.

14:16 Also, I spoke last week about how a covenant, which is a testamentum, is entered into by an oath. Did I tell you what the Latin word for oath is? Okay, the Latin word for oath is sacramentum. Sacramentum. That's where we get the term sacrament from. And so, while we would say that there are seven sacraments of the New Covenant, that isn't all the sacraments that there are. Whenever a witness goes up to the witness stand, sits up there and says, I will tell the truth and nothing but the truth. And he doesn't stop there.

15:03 He says, so help me, God. And when he does that, he has taken a sacrament. Okay? An oath. And now he's bound to tell the truth and nothing but the truth. And God is giving him blessing, this ability to tell the truth. But if he doesn't tell the truth, he gets covenant curses. So, we see this even in our courtrooms. So, in the early church, this term sacramentum was well known among the Christians because a Roman citizen who wanted to enter the legion, the Roman legion, wanted to become a soldier, took the sacramentum. And when he took this oath to enter basically the Roman military, this encompassed all of his life.

16:16 His life completely changed. Now his family was the military. It's like he left his old civil life. And he was completely bound to this new community. And so, the early Christians, it was very easy for them to talk about the sacraments. Because not only was this something that was true in their past, their Israelite, their Hebraic past, but it was also a living reality among the pagans, among the Romans. The Romans had to take the sacramentum in order to enter the military. To whom were they swearing? The gods. The gods of Rome. General gods. Yes, the general gods of Rome were to whom they were swearing. And so, this is also very important to understand, is that the sine qua non, that without which there is not. Thank you, hon.

17:11 The sine qua non, that without which there is not, is what sine qua non means. The sine qua non of covenants are oaths. No oath, no covenant. It's the same way that no promise, no contract. Hey, if I didn't agree to it, if I didn't give my promise, we don't have a contract. I'm not bound to anything. You know, whenever, like, for instance, if someone changes your long distance provider on you, you know, you don't have to pay the fees to switch over in the new, because you didn't say yes, you know. You have to sign the contract so you can get out of it, you know. I mean, basically, you can get out of it without any charge, because there was no contract to begin with. You didn't sign anything. Well, in the same way, you cannot have a covenant.

18:02 Absolutely cannot. It's like saying, you know, I want to have a hybrid without a hybrid engine, you know. It's like saying, you know, I want to be comfortable without AC. It's not possible, you know. Here in Texas, that's a good analogy, right? Well, okay, now, so in the Old Testament, whenever, you know, we today, reading an English version of the scriptures, we don't see the word sacrament in the Bible. And so those of us who read the Bible constantly, every day, faithfully, you know, we're like, where's sacrament in the Bible? Well, it's all over the Bible, from the Old Testament to the New Testament. There are oaths being sworn, oaths being ratified, oaths being renewed, oaths everywhere, all throughout the scriptures, there are oaths. And so, and each time, that's a sacramentum, is what that is.

18:59 So, that'll kind of give you an idea that the idea of sacrament is not something that, you know, the church came up with in the Middle Ages, but rather, this is entirely biblical. It's just getting to the etymology of sacrament. Where does it come from? It comes from Latin. Okay. So, that's going to be very important. Now, I'm going to give a quick summary of the Old Testament. In the Old Testament, you can divide the Old Testament books into four different categories. You have the first five books, which is the law. You have the historical writings, history, such as Joshua, Judges, Ruth. Then you have the wisdom literature, which is attributed to Solomon as its ultimate source.

19:54 So, you have the Book of Wisdom, Song of Solomon, Psalms, Proverbs, these books. And then you have prophecy, the prophetic books, such as Jeremiah, Isaiah, Ezekiel, Amos. And so, these are four different ways that we can distinguish the scriptures. Now, the law being the first five books, in Hebrew for law, this is Torah. This is what the Torah is. So, if you ever meet a Jew and he's saying, yes, you know, I was learning my Torah for my Bar Mitzvah, or my Torah for my Bat Mitzvah, you could say, oh, yeah, I was reading my Torah. In the Understanding the Scriptures Bible Study, we read Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. We were in the Torah.

20:41 It's the same thing. Now, this doesn't mean that Genesis, Exodus, Leviticus, Numbers, and Deuteronomy are just law. No, there's poetry. There's a love story, right, between Isaac and Rebecca. There's a love story, sort of, between Rachel and Jacob. I mean, there's lots of different types of writing, but this is just kind of a general way to divide the Old Testament up into. It's not specifically everything's law. But whenever Jews in the first century referred to the law, or the law of Moses, or the Mosaic law, or whenever the Psalms talk about God, your law is sweeter than honey to my lips. Well, this is what they're talking about, the Mosaic law, which has its ultimate source in the person of Moses. Moses was the original kind of, like, mouthpiece for the law.

21:36 Now, later, people redacted, edited, you know, and put it in the final written form, how we have it. Because in the law, it talks about Moses' death and burial, and I'm sure Moses didn't write that part right. But Moses is its source. And so, now, Jews will divide this, not so much into four different categories, the Old Testament, but a Jew will divide it into three categories. Okay? And this comes from Hebrew. And then T and K. And if you just put an A right here and an A right here, you have the Tanakh. I know those are really small A's for you guys in the back. So, and if you guys have trouble seeing the board, Dr. Rexroth will be back from his Mediterranean cruise in just a couple of weeks. And I'm sure he'll give you a Bible study discount.

22:29 Right, doctor? Okay. And so, the T is for, guess, what? Torah. Okay, we have the Torah. Anybody guess what the N is for? Oh, you probably wouldn't. It's kind of weird. The Nevi'im. And then the K is for the Ketuvim. Or Ketubim. These are Hebrew words. Now, these are transliterations. In the original Hebrew, you know, it looks like this. You know? And so, when you say it in the Hebrew, this is what it sounds like. It's called a transliteration.

23:17 You know, if it sounds like Ugu Gaga, in whatever, however you write it, you say, you know, U-G-O-O, U-G-U, you know, where this is a transliteration. And so, the Torah, the Nevi'im, and the Ketuvim. The Torah is the first five books. The law. That's what Torah means, is law. Guess what Nevi'im means. The Prophets. The Law and the Prophets. And then, so what would Ketuvim mean? Well, actually, let me go ahead and give it to you. It's not up here yet. The Writings.

24:08 And the Writings are both wisdom and prophecy. All the Prophets, the major and minor Prophets, the wisdom literature. So, this is, so the Tanakh. I want to go ahead and give this to you so that, so that you guys will get some, get some Hebraic studies under your sleeve here. You know, you'll, you'll come back from this Bible study and you'll be like, oh, I know what the Tanakh is. I know Hebrew. Well, three words. Anyways. And so, now, let's turn to the end of Luke, where we were before. Luke 24. The final chapter of Luke. Let's turn to Luke 24, verse 25. Now, the first evening that we were here, I talked about the disciples on the road.

25:07 To Emmaus. It's two disciples that look kind of downtrodden. They're walking on this path to Emmaus, a village. Jesus, in his resurrected state, can appear in different forms. He can appear as a gardener to Mary Magdalene. He can walk through walls. He can appear as a complete stranger to the disciples on the road to Emmaus. And I would say he can also appear under the form of bread and wine in the Eucharist. Jesus has this. This is a quality of his resurrected flesh. So, Jesus is walking with the disciples on the road to Emmaus. And he says, so, what are you guys talking about? And they go, are you not the only one who has not heard of the events that have happened on Good Friday and Holy Thursday and Holy Saturday? I mean, you know, the Messiah. We thought he was a Messiah, but he was crucified. He was tortured.

25:54 He died. What are we to do? And they say, and these women, they went to the tomb this morning. Today's Easter Sunday. They went to the tomb and there was nothing to be found. The tomb was rolled away and they went and told the apostles. And so, Jesus is still veiling himself. He's not revealing himself. He doesn't do it until the breaking of the bread when they invite him into their home to celebrate the breaking of the bread, which was an early Christian term for the liturgy of the Eucharist. And this is what Jesus says to them. He says, oh, how foolish you are, how slow of heart to believe all that the prophets spoke. Was it not necessary that the Messiah should suffer these things and enter into his glory? Then, beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures.

26:53 Moses, the law, and the prophets. And, in first century Christianity, in that time, in Jesus' time, there was, this looks like Iora. I'll take that away right there. The law and the prophets, Moses and the prophets, was a way of speaking of all of the scriptures. It kind of included the writings, the wisdom and the prophecy literature. So, you didn't have to say the law, the prophet, and the writings. We said the law and the prophets, or the Moses and the prophets. You meant the whole Old Testament. That was another way of saying that. So, Jesus is, in effect, is saying, is using this formula right here of how you would divide the scriptures. When he talks about all the Old Testament. And in the first session, we talked about how the entire Old Testament speaks of Jesus.

27:47 Not just, you know, a little verse here, a little verse there. And when Paul, in his epistle, says that, you know, that the Old Testament, you know, prophesied about Jesus, spoke of Jesus. He wasn't talking about a proof text here from Isaiah, a verse here from Zechariah, a verse over here from Genesis. No, he meant all of the scriptures. That the entire plan of God was stepping up closer and closer and was waiting for this great, grand fulfillment in the person of Jesus Christ. And so, what we're going to do now is we're going to look at the way that the Old Testament speaks of Jesus. The primary way that it does. And this is through the use of typology. And this is, at the end of chapter 2, you have that one page on typology.

28:41 Oh my gosh. No offense, Dr. Hahn, but if I would have written this book or edited it, Father Socius, who was the editor, is the editor, I would have given it like 10 pages. But, you know, it's a textbook and you only have so much room for, so they only give us one page here. But this is the way that the Old Testament speaks of Christ. Typology. And let's begin with the catechism paragraph, which says it better than I could say it tonight in this class. Page 41 in your textbook, there's catechism paragraph 1094. And so in 1094, let's look at that.

29:31 It is on this harmony of the two testaments, or you could say the two covenants, that the paschal catechesis of the Lord is built. Basically, paschal catechesis means Christian teaching. And then that of the apostles and the fathers of the church. This catechesis unveils what lay hidden under the letter of the Old Testament. The mystery of Christ. It is called typological because it reveals the newness of Christ on the basis of the figures. Types. Which announce him in the deeds. Words and symbols of the first covenant. By this re-reading in the spirit of truth, starting from Christ, the figures are unveiled. Thus the flood and Noah's ark prefigured salvation by baptism.

30:23 As did the cloud and the crossing of the Red Sea. And we'll see how St. Peter shows this in a moment. Water from the rock was the figure of the spiritual gifts of Christ. And the manna in the desert prefigured the Eucharist, the true bread from heaven. Now here's the principle. The guiding principle. God writes history like men or women. I'm not being sexist here. You understand that, right? Okay, good. Like men write words. Who is that Carson guy? He was saying that girls can't write.

31:11 God writes history like men write words. God writes history like men write words. So, when I write a word, when I write, let's see here. When I write Larry, I write the word Larry up. The word is something in and of itself. I mean, it's made, composed out of letters. It's maybe written on a dry erase board. It's, you know, it's composed of L-A-R-R-Y. But it's a figure. It's a sign. It points to the reality that fulfills it. Larry, sitting right over here. Go ahead and wave your hand. Larry. From New Jersey. You don't know me. You don't know me. So, this is a sign. God, in his providence, providence is, here's a basic definition. Providence is God's loving care and concern for all his creation.

32:01 By which he guides it to perfection. He is concretely and immediately present and active in our lives. So, the Old Testament events. The crossing of the Red Sea. It wasn't like God looked at that and said, ooh, that would be a really, you know what, that would be a really good figure of baptism. You know, I'm going to take that. That was a really good idea, Moses. Thanks for raising your staff. No, God is so involved with the event that he's the one who had it in mind that the Israelites would walk through the Red Sea with, you know, two walls of water. And that the walls of the Red Sea would destroy Pharaoh, what had enslaved the Israelites. And then the Israelites would be set free because of this water event. And then they would enter this 40-year wilderness of desert wandering before they crossed the Jordan River and entered the Promised Land. We have baptism, the Christian life, death, the Promised Land.

32:59 We have typology happening here. God is directing these events. God directed the wandering in the wilderness, the covenant at Mount Sinai, the offering of Isaac upon Mount Moriah by Abraham, Noah, the ark and the great flood, the great deluge, the writing of the Ten Commandments. All of these events in the Old Testament were guided by God. He used it to his advantage. And he guided it to where he's writing it like words. He's writing it so that it could have a future fulfillment. It could point us to and teach us about something in the future. And this even happens in the Old Testament. We see this happening within the Old Testament. We see the author of Genesis portraying Noah like a new Adam. Okay?

33:53 We have Noah who, in a certain sense, is the new father of humanity. The author of Genesis portrays Noah as everybody comes from Noah. All of humanity is destroyed except for, guess what? Noah and his descendants. So Noah is like a new Adam. And he uses other specific terminology, the author of Genesis does, that he uses for Adam and then he uses it for Noah to show us that Noah is a new Adam. And so he uses Adam as kind of like a sign that points forward to Noah, who is kind of like a new Adam. And this continues. Even within the Old Testament, we have typology going on. We don't even need the New Testament to see it already happening. This has already been demonstrated within the Old Testament. Now, these Old Testament people, Adam, Noah, Moses, Abraham, David, Rebecca, Sarah, all these people, all these places, Jericho, Egypt, Sinai, the desert wilderness, Edom, all these places, all these things, the Ark of the Covenant,

35:11 Aaron's staff, his rod, the tablets of the Ten Commandments, the Ark, people, places, things, and events, the crossing of the Red Sea, the taking of Eve from the side of Adam, the Passover lamb being sacrificed and being offered in the Passover meal. All the animal sacrifices, the events, the people, the places, the things, and the events of the Old Testament are what we call types. And we get this word from the Greek, typos, which means in place of. And this is where we get the term typewriter, and to type.

36:03 You have the prong on the typewriter. You know, my children or my children's children won't know what in the heck I'm talking about if they're listening to this CD. But the prong on the typewriter is the reality that creates an imprint, an image of itself, a type. So it's a typewriter. It writes types. This is a Greek word, typos. And let's see it being used in Scripture, this word, typos. Let's turn to Romans. Romans is the sixth book of the New Testament. We have Matthew, Mark, Luke, and John. We have Acts of the Apostles. And then Paul's epistle to the Romans. Romans chapter 5, verse 14. Romans chapter 5, verse 14. Romans chapter 5, verse 14.

37:06 But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the typos of the one who was to come. Okay, Adam is the type of Christ. Paul, in his epistle to the Romans, is using typology. Typology, by the way, means the study of types, the reasoning of types. You know, you have geology, theology, epistemology, all these ologies, right? Well, this is typology. We're studying types. So he says that Adam is like an image or a figure of Christ. Christ is the New Testament reality that kind of fulfills Adam. So Christ is a new Adam.

37:59 In Adam, all men die. In Christ, all men have life. Adam's sin brings condemnation. Christ's sacrifice brings salvation. So there's a... And there are other places where type is used. If you guys want to grab a concordance, go on the internet and use an online concordance, so you can put in type and see what other verses where this shows up. Now, there's something which we call an anti-type. And this is somebody who is adamantly against using typology. No, I'm just kidding. An anti-type is Adam would be the type.

38:49 Christ would be the anti-type. The word anti means... Let me see here. Typos means... Actually, typos means an impression... I'm sorry. Typos means an impression made by a stamp. But anti-type, anti means in place of. So sorry to confuse you. Typos means the impression made by a stamp. That might make a little bit more sense. So we'll say an impression made by a stamp. And anti means in place of. So an anti-type is that which the type prefigures and takes its place. That kind of, like, fulfills it. It's like if you were to take a stamp made by a stamp, that would be the type.

39:39 And then if you take the stamp and just put it right over that stamp and leave it there, it's in place of it. It's, like, it's fulfilling it. It's the anti-type. And so, like, Noah would be the anti-type and Adam would be the type. And both Adam and Noah are types of Christ, who is the anti-type. The temple is a type of Christ. And Christ is the anti-type. Now, let's see where this word anti-type is used. Let's turn to 1 Peter, which is near the end of the Bible. If you turn back from Revelation, you run into Jude. And then if you keep going backwards, you'll go through the three epistles of John, 2 Peter, and then 1 Peter. And we want to turn to 1 Peter.

40:31 I guess you could say 1, 2, 3, 4, 5, 6. It's like the seventh book back from the back of the Bible. We'll turn to 1 Peter, chapter 3. This is exciting. I love this verse. Because its typology just, boom, right there. It was an onomatopoeia for you. Okay, good. So, 1 Peter, chapter 3. We have verse 18. For Christ also suffered, 1 Peter 3, 18. For Christ also suffered for sins once, the righteous for the sake of the unrighteous, that he might lead you to God. Put to death in the flesh, he was brought to life in the spirit.

41:26 He's talking about the resurrection. He was put to death in the flesh, and then he rose on the third day. Brought to life in the spirit. In it, in the death. In it, he also went to preach to the spirits in prison. Now, this place in prison was, it's a real, he's using a Hebrew imagery. This is what's called in the Old Testament Sheol, or the bosom of Abraham, Abraham's bosom. Or the pit. Many times, if you read the Psalms, it'll talk about the pit. Now, sister, I know you read the Psalms a lot, right? Because you pray the lyrgy of the hours. Do you see the pit often? Lord, save me from the pit. For those who forsake you, go down to the pit. There is nothing after this life except for the pit. Well, this is Sheol, is the Hebrew word for the pit.

42:17 And Sheol is this Old Testament understanding of what happens when you die. I mean, if you're faithful to the covenant, you get the blessings, and you get long life here on earth. You get a big family here on earth. You get a nice, faithful wife here on earth. But what about when you die? Well, the Hebrews believed that everybody went to the same place when you died. The pit. Sheol. And so this is what Peter is referring to. And this is where in the Apostles' Creed, we say that Jesus descended into hell after he died. We don't mean eternal hellfire, Gehenna. This is a different hell. This is Sheol. This is why I don't like the term hell when we talk about Jesus descending into hell. Because older generations understood that. They were like, oh yeah, well that's not Gehenna. This is Sheol. But today, we're kind of like, Jesus went to hell with the devil?

43:05 No, no, no. Not there. This is a different place. Okay. He was brought to life in the Spirit. In it, he also went to preach to the spirits in prison, who had once been disobedient while God patiently waited in the days of Noah, during the building of the ark, in which a few persons, eight in all, were saved through water. This prefigured baptism, which saves you, which saves you now, it is not a removal of dirt from the body, but an appeal to God for a clear conscience through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God with angels, authorities, and powers subject to him. Now, where is the term, can anybody take a guess as to where antitypos is in this passage?

44:16 Prefigured, yes. Verse 21. This prefigured, or some versions say, which corresponds to, does anybody have another translation? Yes? Anybody have a different translation that says something different? Okay. That, this prefigures, or which corresponds to, it literally says, antitypos is the word used. And so, what Peter is doing here is he's using typology. He says, look, in the day of Noah, eight in all were saved. Who were the eight? Noah, Shem, Ham, and Japheth, his three sons, and their wives. Eight people.

45:04 These eight people were saved. Now, guys, to tell you the truth, I've heard this story a lot. I've seen the veggie tales. I've read the Bible. But, and I would never say that they were saved through water. I would say they were saved by the ark. I mean, why on earth was Noah spending all his time building it if he could just be saved by the water? Well, no, he was saved on the ark. But, Peter doesn't say that. Peter doesn't say, you know, Noah was saved on the ark in this prefigured baptism. He says the water. Why? Because he's trying to show how it prefigures baptism. And the ark doesn't really make a great figure for baptism. I mean, it's not really wet. I mean, it doesn't really, where are the arks today that we can look at? I mean, he's saying that the water, and what did the water do? The water destroyed sin. It destroyed sinful humanity.

45:54 And at the same time, the water was the instrument for the buoying up of the ark. So, Peter can say, and he does, that this event, the few persons, eight in all, Noah, Shem, Ham, and Japheth, and their four wives, were saved through water. Typos, baptism, or baptismos, is what it says literally in the Greek. Baptism is the antitype, that which fulfills the type. And just as the eight were saved through water, so baptism, quote unquote, saves you now. It's pretty literal. It's pretty, and this isn't, again, this is, this is, Peter has, has this covenantal worldview. He's saying, he's saying that the new covenant is the new covenant, not the new full meal deal, or the new contract, or the new, you know, prize.

46:55 It's a new covenant. And if we're going to enter into a covenant, guess what we're going to need? The sine qua non, that without which there is none. We're going to need the oath. Now, where do Christians invoke the name of God and enter into the new covenant? Where is, where, where, man, John, I taught you well in RCA. That's right. Let's turn to the end of Matthew's gospel. Jesus gives us the oath by which we enter into the new covenant. Matthew 28, the first gospel in the New Testament, the very end. We have the Great Commission. Remember, Judas had defected.

47:45 He repented in the sense that he threw the money back in the temple, but then he went and despaired and committed suicide. And the eleven disciples who were left went to Galilee. Matthew 28, 16. The eleven disciples went to Galilee, to the mountain to which Jesus had ordered them. When they saw him, they worshipped, but they doubted. Then Jesus approached and said to them, all power in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations. How do you make disciples? Do you use a little bit of flour, some water, some sugar? I mean, how do you make disciples?

48:33 How do you? Okay. I'm going to take you, Barbara, and I'm going to make you a disciple. How do we do this? I what? I'm going to baptize you. I'm going to baptize you. So, if I don't baptize you, can you get into the new covenant? No, you can't. You need the oath. If I were to walk up to Moses and I were to say, I love you, man. Can I be a part of the old covenant? Your covenant? Can I be part of your family, Israel? But I, look, it hurts, man. I can't do the circumcision thing. Do you think I'm going to be able to enter the covenant family of Israel? No, no, I have to be circumcised. If I was a male and if I was a girl, it would be a different matter.

49:21 But as a guy, I would have to undergo circumcision to enter the covenant of circumcision. In the same way, baptism is the sine qua non of the new covenant. This is why Jesus says, unless one is born of water in the spirit, he cannot enter the kingdom of heaven. Right before that, Jesus is baptized. There's water. The spirit descends from heaven. And guess what he does right after he has this conversation with Nicodemus and talks about being born again. The word for again is also from above. Nicodemus thinks he means again, but Jesus actually means from above. Anothen is the Greek word. Jesus says, one must be born again or one must be born from above, anothen. And if one is not born of water in the spirit, he cannot enter the kingdom of heaven. Right before this, Jesus is baptized. Right afterwards, guess what it says at the end of John 3?

50:11 Jesus and his disciples go out and baptize. The context is baptism. So, we have to baptize, but how do we baptize? If I'm going to make you, Barbara, into a disciple, how am I going to baptize you? Do I just, so I'll just pray real hard and I'm just going to dunk you in some water. Will that be a baptism? And, and an oath in the name of the Father and of the Son and of the Holy. And without the name of God, you might have a promise at best. You're promising to be faithful to the baptismal promises, but those baptismal promises are not confirmed by the oath. And so, Peter, who has his covenantal worldview, says, hey guys, guess how you enter into the new covenant?

51:05 And guess how the blessing, remember an oath is for two reasons. You have blessing and curse. Peter says, baptism saves you now. Why? Because the oath of baptism gives you the blessings of the redemption. Let's look at that verse again in the end of 1 Peter. 1 Peter chapter 3. 1 Peter chapter 3, verse 21. This prefigured baptism, which saves you now, it is not a removal of dirt from the body. In other words, this is not just water going over you and taking off dirt. This is much more than that.

51:57 This is not just an outward, you know, we're just going to take some water off of you. But it is an appeal. Why is it an appeal to God? It's an appeal to God. It's done in the name of the Father, Son, Holy Spirit. It's an appeal to God for a clear conscience. The blessing, the grace of the new covenant is given to you in baptism. Now, do you just get a clear conscience just because maybe you're a good person? Maybe it's because you're really sorry for your sin. I mean, why do you really get the clear conscience? Why do you get this blessing of forgiveness? Through the resurrection of Jesus Christ. It's the resurrection. It's Christ's work of the resurrection that merited for us the blessing.

52:55 Let's turn to Romans again. Romans. You guys are going to get real good at flipping through the Bible when we're finished here. Romans. No, I have to find it. So, oh, Romans. I found it. Romans chapter 4, verse 25. Romans 4, 25. Now, if Jesus died for our sins upon the cross. Has our salvation been merited? Can we be saved now? Can the gates of heaven be open? And can we be forgiven of our sin because Jesus died? Yes and no.

53:45 Yes, because that's part of the work. But guess what? It's tied up with the resurrection. Paul says Jesus was handed over for our transgressions and raised for our justification. It's the resurrection that is needed for our justification. So the resurrection of Jesus is what we're appealing for here in baptism. And guess what also happens if you're unfaithful to the new covenant that you've entered into? Not good things. The mystics who have visions and things, I'm not one of them, tell us that Christians suffer hell worse than the pagans who suffer hell. That, you know, Dante has the inferno.

54:43 He doesn't just have the paradisio and the purgatorio, but he also has the inferno. And the inferno, guess what? There are levels of hell. And the devil's way down there. And so Christians suffer hell worse. And it was the mark of their baptism, the mystics tell us. It's the mark of their baptism that hurts the most. And they say that priests who handle the Eucharist with their hands during the liturgy, that in hell their hands are just on fire and they're burning. Because that's where they touch the Holy of Holies. This comes from mystics, mystical writings, people who have visions and are granted these gifts. It's interesting stuff. You don't have to believe in it, but it's interesting.

55:30 And some of it may very well be true. But let's turn to 1 Peter, chapter, I'm sorry, 2 Peter. Again, this is the sixth book back from the end of the Bible. 2 Peter, chapter 2, verse 17. 1 Peter, I'm sorry, 2 Peter, chapter 2, verse 17. These people are waterless springs and mists driven by a gale. For them the gloom of darkness has been reserved. For talking empty bombast they seduce with licentious desires of the flesh, those who have barely escaped from people who live in error.

56:29 They promise them freedom, though they themselves are slaves of corruption. For a person is a slave of whatever overcomes him. He's talking about false teachers, Christians who have rejected the truth and are leading others into a stray. For if they, having escaped the defilements of the world, through the knowledge of our Lord and Savior Jesus Christ, and by the way, this word in Greek for knowledge, epinose, means to be full of knowledge. And it's the type of knowledge from experience, having tasted, having known. For if they, having escaped the defilements of the world, through the knowledge, the full knowledge of our Lord and Savior Jesus Christ, again become entangled and overcome by them, their last condition is worse than their first.

57:21 For it would have been better for them not to have known the way of righteousness than after knowing it to turn back from the holy commandment handed down to them. What is expressed in the true proverb has happened to them. The dog returns to its vomit, and a bathed sow returns to wallowing in the mire. Quoting Proverb 26, 11. Okay, so the new covenant is not all blessing. We have the prospect of the curse, should we reject what we've been saved from. Remember, we, these people have had a full knowledge of the Lord. They had known the way of righteousness, but they've rejected that. And so Peter talks about the curse, which is damnation, but it's a worse type of damnation. And so this is why as Christians, we have such a great responsibility for what's been given to us.

58:13 We have such a great responsibility so that, you know, we pray in the Mass, we pray, Lord, grant us the grace of final perseverance. Let us not become one of the lost. Let us not forsake you. You know, I'm sure that many of you know Christians who have had, you know, a strong conversion experience, who at some point lose that, and they end up just not going to church, rejecting Christ, wallowing in sin, and they just, or maybe they continue to go to church, but they've just really rejected the Lord in their hearts. This is what, this is what Paul is talking, and Peter is talking about in 2 Peter. So let's also turn to Exodus 17. Exodus 17. The book of Exodus is one of my favorite books in the Bible, along with Hebrews.

59:02 But Exodus is the second book of the Bible. You have Genesis, Exodus. And we're going to turn to about the middle of it, in Exodus 17. And we're going to start at verse 8. Exodus 17, verse 8. Would somebody like to read starting at 8 and going to the end of chapter 17? Yeah, verses 8 through, let me see here. 8 through, actually, 13. We'll stop at verse 13. Do we have any willing victims? Margie? That's fine.

59:49 At Rephidim, Amalek came and waged war against Israel. Moses therefore said to Joshua, Pick out certain men, and tomorrow go out and engage Amalek in battle. I will be standing on top of the hill with the staff of God in my hand. So Joshua did as Moses told him. He engaged Amalek in battle after Moses had climbed to the top of the hill with Aaron and Hur. As long as Moses kept his hands raised up, Israel had the better of the fight. But when he let his hands rest, Amalek had the better of the fight. Moses' hands, however, grew tired, so they put a rock in place for him to sit on. Meanwhile, Aaron and Hur supported his hands, one on one side and one on the other, so that his hands remained steady till sunset.

1:00:37 And Joshua mowed down Amalek and his people with the edge of the sword. Then the Lord said to Moses, Write this down in a document as something to be remembered, and recite it in the ears of Joshua. I will completely blot out the memory of Amalek from under the heavens. Moses also built an altar there, which he called Yahweh Nisi. For he said, The Lord takes in hand his banner. The Lord will war against Amalek through the centuries. Great. So I love that language. He mowed down the Amalekites. It's like, It's like you got your Sears, you know, your big mower with the big wheels in the back. I bought one this last spring when the grass was getting really high. It's one of those 22-inch, six-and-a-half horsepower monsters with those self-propelled front wheels.

1:01:29 It just takes down the backyard and makes me think of this passage. No, I'm just kidding. It never made me think of this passage. But the, Okay, so we have, I'm going to love the four-by-six dry erase board because I won't have to be racing all the time. But we have Amalek, the wonderful, that scripture so highly exalts. And then we have Moses. And we have Joshua. And we have Aaron. And, you said there was a girl there? No, it was her, H-U-R. Oh, H-U-R, her.

1:02:16 Okay. It was her. And we have the, we'll call them the Amalekites. I like this. I made this up, by the way, this depiction. This is the great thing about being here and not having to listen to the CD is that you get the wonderful diagrams. Isn't that great? The visual effects. So you have, you have, you have Joshua engaging the Amalekites in battle. And Moses, as long as he has his hands up, guess who gets defeated? The bad, bad, bad Amalekites and Amalek. Whenever he ceases putting his hands up, Amalek has the better of the fight.

1:03:05 When he puts his hands back up, Joshua has the better of the fight. And so on. And so Moses has his brother Aaron and her, not to be confused with the opposite sex of my own, but you have them hold up Moses' arms and they sit him on a rock. And here he is in this position and as long as he remains in this position, guess who's defeated? Big bad Amalek. Do you guys see a type here? The cross. Now, I'll bet you that if you went back, let's say 600 BC and you asked an Israelite, you said, I see the cross there, don't you? I mean, it's all right there, the cross. Do you think, you know, the 6th century BC Israelite is going to go, oh yeah, totally, right there, man, the cross.

1:03:58 No, they're not going to see that. They're just going to see Moses with his hands up. What we're doing is we're doing what this paragraph in the Catechism said, paragraph 1094. There's another part in the New Testament where Paul talks about the unbelieving Jews. And Paul speaks of them as saying that it's like they have a veil over their eyes and they can't see beyond the veil. that they're seeing the events in the Old Testament but they can't see what they're pointing to.

1:04:47 It's like, have you guys ever been in the mall and you've seen those posters that look like a bunch of dots and they look kind of like some new agey type of modern art and you're like, and kids are like, that's so cool. And you're saying, what are you talking about? They're saying, can't you see it? And you're saying, yeah, that doesn't look like much to me. But you're supposed to look beyond it. You're like supposed to relax your eyes and look maybe a foot behind it, kind of. And then all of a sudden a 3D image pops out. Have you guys seen those before? No? I'll have to bring one. Man, I know you make me spend money on posters. But this is what it's like. It's like the unbelieving Jews were seeing the Old Testament events. They saw Moses. They saw Aaron and Ur and Amalek and Joshua and the Amalekites but they didn't see what it was pointing to, the cross.

1:05:38 But because this event has happened, we can see the events of Christ and what he did and we can go back and we can read these Old Testament events and this is what we call Paschal Catechesis. And Paschal is a loaded term coming from the Passover, the Passover of our Lord. And by his event, by his Passover, his self-sacrifice upon the cross from all these events and the resurrection, the ascension, we can go back and look at these events. And so Joshua is the same word, the same name as Jesus. Joshua, Yeshua, is the Hebrew word for the Greek Jesus. And it means literally God saves. God delivers. Because, guess what Joshua did?

1:06:24 He lived up to his name. Moses' name means what? From the water. Yes, very good. Drawn from the water because Moses was drawn from the water. His mother put Moses into a little basket and put him into some reeds and put him out into the Nile and then Pharaoh's daughter drew Moses out of the water. And guess what Moses' vocation was? To draw Israel out of the water of the Red Sea. He lives up to his name. So Joshua lives up to his name. Joshua saves his people. He's the one who leads them in battle and is kind of their, in a certain sense, their savior in the Old Testament. And so Jesus' name was nothing new. There were lots of people named Jesus in his day.

1:07:14 So it's kind of like when they found that box. Remember in the news and it said, you know, Jesus, the son of Joseph. And they were like, ooh, this must be Joseph and Jesus. Well, no. It was like saying, it was like somebody 2,000 years from now finding some tombs. They unearthed the Brenham Cemetery and it says, James, the son of John. Or, Nowicki, the son of Bilski. You know, in the Polish form of the cemetery. I mean, it's like, no, these were common names in the time. Because who did they name their kids after? Their heroes. Joshua. Jesus was named after Joshua. And so, we have Joshua mowing down the Amalekites. Amalek can be a figure of Satan. The Amalekites can be the world, the flesh, and the devil.

1:08:11 Okay, we don't want to attribute everything to the devil. Sometimes we sin not because there's a little demon on our right shoulder, but because of our disordered passions, our weakened will, and our weakened intellect. Okay, the flesh. Or we'll sin because of the world, the secular world. And many times the devil is involved, but not always. We don't want to attribute every little sin to him, to his immediate prompting, or else we're giving him a little, I think we're giving him a little bit too much of a share, a little bit too much of the glory, so to speak, of making us sin. But Jesus, Joshua mows down the Amalekites, and Jesus mows down our Amalekites through the cross. The sign of our faith. Isn't this great? I love this. I mean, this is re-reading the Old Testament in the light of the spirit, the spiritual light.

1:09:05 And so before the Second Vatican Council, before we had the Mass as we have it today, all the way since Pope Pius V and the Council of Trent, the Protestant Reformation, in that period up to about 1970, we had the Tridentine Mass. In the Tridentine Mass, what did we read from? What part of Scripture did we read from? Are any of you guys that old? You don't want to admit it. Okay, you're not going to raise your hands, like all the other questions. What did we read from? Did we read from Genesis and Exodus and Leviticus and Numbers? It was all New Testament. It was all New Testament. Which would make sense.

1:09:51 I mean, why read the Old Testament, you know, if you've got the New Testament? We've got the answers, why should we go back and read the questions? You know? Well, through the biblical renewal, the church was going, wait a minute, in the early church, the fathers, Irenaeus, Cyril of Jerusalem, Justin Martyr, Augustine, Jerome, all these people who lived within the first four centuries of Christianity, were using the Old Testament all the time. I mean, this was, I mean, Paul talks about, he talks to Timothy, he says, you know, you can find salvation in Jesus through the scriptures. And he's not talking about the New Testament at all, he's just talking about the Old Testament. And so the church wanted to get back in and say, okay, let's use typology and let's show how the Old Testament leads up to the new and is fulfilled.

1:10:42 And so now, in the Liturgy of the Word, we'll call this a low mass, L-O-W, Liturgy of the Word, we have the first reading, usually, most always, comes from where? The Old Testament. So every Sunday, we gather, make the sign of the cross, we convict ourselves of sin, we talk about how sinful we are, not because we want to, you know, portray some false humility, but because, you know, we're saying, Lord, we're sinful, you know, one of the first spiritual laws. And then, the second reading is actually not the second reading, but it's the psalm. And the psalm is what? Sponsorial psalm is from where? The New Testament? Now, sometimes it's a canicle. Sometimes it is from Mary's Magnificat, or the, what is it called, the Nunc Dimitus, or something like that, you know?

1:11:35 So sometimes it's from the New Testament, but the majority of the time, it's from the Old Testament. And then the second reading, which we'll call the third here, most always comes, well, always, I think, I don't think it ever comes from the Old Testament. Where does it come from? The Middle Testament? No. The New Testament. And then the Gospel, we all know, comes from the New Testament. So every Sunday, we get together, and what do we do? We all sit down, and we read Scripture for like 15, 20 minutes. This is what we do every Sunday. We get down, we get together, and we sit down, and we just read Scripture. And then, we have the homily, which basically means the same exact thing as sermon. Oh my gosh, holim, homily, or the sermon.

1:12:23 It means the same thing. Okay? And this is to, this in part, is to explain how these come together. How they're all tied together. So it's like a Bible study. Every Sunday, we get together for a Bible study. And we do this type of reading. Old Testament, New Testament. And what the church expects for us to do, now, or actually, she expects for the pastor to do, the presiding celebrant, is to tie these readings together, and to show how they fit. And this is the reason why, every Sunday, in our parish bulletin, I've been giving you guys, a commentary on the Scriptures. I've been trying to show how they fit. Okay? How the Old Testament, the New Testament fit.

1:13:09 I've been trying to do this. And through this Scripture study, one of my goals is that, you'll be able to, you know, come away from the Scripture study, where when you're sitting there in church, and you're listening to Scripture, just like the earliest Christians did, how the Christians have been doing this, throughout all the centuries, even the illiterate and illiterate, that you'll be able to pick out, the correspondence between the readings. You'll be sitting there, and you'll go, aha, that's from the prophet Isaiah, and he was prophesying, to, you know, to the southern kingdom of Judah. And he was doing that, and that his prophecies, foretold Jesus, who's spoken of in the New Testament. Did you guys know, that Isaiah is often called, by the early church fathers, as the fifth gospel? Isaiah is referred to, as the fifth gospel.

1:13:59 Why? Because the four gospels, quote Isaiah more than any other book. They're constantly quoting Isaiah, that if you were to just take, all the quotes from Isaiah, from the gospels, and put them together, they would like, make a whole nother gospel. So, because the Old Testament, authors know that Isaiah is constantly, you know, he's prefiguring, and is a type of Christ. By the way, did Isaiah die a happy old death? Do you guys know what the tradition is, the Jewish tradition is of Isaiah? He was killed, just like the rest of the prophets. Again, he was a type of Christ, who was, in a certain sense, sacrificed, literally. Okay, so, now, remember last week, I asked for you to please read chapter 30, so if you weren't here last week, please read chapter 30, chapter 30 is very small, and it's, and I think it should have been chapter 2, or it should have been merged with chapter 2, or chapter 1,

1:14:56 because it's so simple, it's so great, it talks about this reading of scripture, and so now that I've given you this lesson, when you read chapter 3, or if you've already read it, you'll see how it ties in, the spiritual senses of scripture. We would call that story of the great flood, the historical literal sense, when Moses or whoever wrote about the great flood, that's what they were talking about. But then a spiritual sense of that, is the fulfillment in Christ, the allegory, how it points to Christ. And so, I'd like for you to, for next time, to read chapter 30, if you haven't, read chapter 1, if you haven't, read chapter 2, if you haven't, and then to, be sure to read chapter 3, because next week, we're going to get into Genesis, and I'm going to share some really cool things with you, that are not in the textbook.

1:15:50 Again, you're going to get surplus added bonus, for coming to class. And my goal is to get you, wanting to come to class so much, that when we start charging the entrance fee, it won't turn you away.