Exodus 1:8-2:10, Psalm 124:1-8, Isaiah 51:1-6, Psalm 138:1-8, Romans 12:1-8, Matthew 16:13-20
A). AN ATTEMPTED GENOCIDE AND MOSES DRAWN OUT.
Exodus 1:8-22, Exodus 2:1-10.
1. An Attempted Genocide (Exodus 1:8-22).
When the children of Israel settled in Egypt, they numbered just seventy people (cf. Exodus 1:1-5). But ‘the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them’ (cf. Exodus 1:6-7). So much so that the Egyptians began to fear them (Exodus 1:9).
“Now there arose a new king over Egypt, which knew not Joseph” (Exodus 1:8). This sounds ominous: but it is not surprising that a change of dynasty in Egypt should leave the incoming incumbents to the throne somewhat threatened by this vast foreign presence in their midst. World history is littered with true stories of the oppression of large minorities within many nations.
Pharaoh felt that it was the wise thing to enslave the children of Israel. He set taskmasters over them “to afflict them with their burdens.” This was an attempt to ‘oppress’ them, to bring them low, to beat them down. And they built “treasure cities,” or perhaps ‘storage cities’ for Pharaoh (Exodus 1:10-11).
“But the more they afflicted them, the more they multiplied and grew” (Exodus 1:12). Much to the annoyance of the Egyptians who were “grieved” because of the children of Israel.
That policy having failed, rather than replacing it with a more humane policy, the Egyptians became even more ruthless. They made the Israelites’ lives “bitter” with “hard” bondage. They made them serve with “rigour” (Exodus 1:13-14).
The next ploy was to try to destroy the Israelites’ sons at birth. Pharaoh approached the two Hebrew midwives and ordered them to “kill” the Israelites’ sons. These brave women feared God, and defied Pharaoh. They “saved the men children alive” (Exodus 1:15-17).
When quizzed by Pharaoh, the Hebrew midwives told him that the Hebrew women had all given birth before ever the midwives could get to them. Consequently “God dealt well with the midwives.” Because they feared God, He gave them families (Exodus 1:18-21).
Meantime, the people continued to multiply and “waxed very mighty” (Exodus 1:20b). So Pharaoh charged his own people that “every son that is born ye shall cast into the river” (Exodus 1:22). The narrative is set for the entrance of Moses.
2. Moses Drawn Out (Exodus 2:1-10).
We all know, used to know, or should have known, the story of baby Moses drifting in an ark of bulrushes, placed by his mother in amongst the reeds by the banks of the River Nile (Exodus 2:3). In ancient maps, uncharted waters used to be indicated with an artistic flourish which stated, ‘Beyond here there be dragons.’ Be that as it may, we can certainly say of the River Nile, ‘Here there be crocodiles’!
As adults, perhaps, we might pronounce our considered opinion that this was a foolish, rash, and dangerous thing to do. Or perhaps that it was a calculated risk since the wicked Pharaoh was murdering all the Hebrew baby boys anyway?
It certainly did pay off, because the child was discovered by none other than Pharaoh’s daughter, who, having a compassion unknown to her father, brought the child home to the palace and raised him as her own. In an ironic twist typical of the true and living God, the child’s mother was employed to nurse him, and was paid for the privilege! Pharaoh’s daughter called the boy “Moses” (which means ‘drawn out’) because, she said, “I drew him out of the water” (Exodus 2:10).
Ultimately, though, it was God who was doing the drawing. It may not have seemed so when the young ‘prince’ fled Egypt as a fugitive to the land of Midian and took refuge as a member of a shepherd’s household. However, in due course of time God showed His hand, and revealed His Name, and sent Moses back to Egypt to ‘draw out’ the children of Israel.
Interestingly - unlike in His dealings with Abram/ Abraham, and Jacob/ Israel - the LORD saw no reason to change the name of Moses from that which Pharaoh’s daughter had given him. ‘Drawn out’ he was, and ‘drawing out’ he was doing.
This concept of being ‘drawn out’ is also seen in the Christian faith. Jesus says, 'No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day' (cf. John 6:44). This fact is full of consolations for the believer: Jesus re-emphasises, 'No-one can come to Me, except it was given to him by my Father' (cf. John 6:65).
B). HAD IT NOT BEEN THE LORD.
Psalm 124:1-8.
Earlier in the book of Psalms, David had recognised the LORD as ‘my light and my salvation,’ and asked, ‘whom shall I fear?’ Again, he acknowledged the LORD as ‘the strength of my life,’ and asked, ‘of whom shall I be afraid?’ This was backed up with a testimony, and left David with great confidence, no matter what the future should hold (cf. Psalm 27:1-3). We know not what the future holds, but we know Who holds the future.
Psalm 124 is also credited to David, and seems to fit in with parts of his life. The focus, however, is not just on an individual’s experience of the LORD, but on the whole community’s experience of the LORD. “Had it not been the LORD who was on our side, now may Israel say; had it not been the LORD who was on our side, when men rose up against us…” (Psalm 124:1-2).
Jacob was the first man to be named “Israel” (Genesis 32:28). It was he who complained, ‘all these things are against me’ (Genesis 42:36). Not that we can blame him in the circumstances. However, our Psalmist is confident, not just for the individual, but for his whole family, that they may now say: “Were it not for the LORD; were it not for the LORD!” (Psalm 124:1-2). Let the redeemed of the LORD tell their story (cf. Psalm 107:2)!
I used to subscribe to a magazine called ‘History Today', in which there was a regular reflective article entitled, ‘What would have happened if?’ (e.g. ‘What would have happened if Napoleon had won the battle of Waterloo?’) Well, what would have happened, Israel, “were it not for the LORD” when “men” (not ‘things,’ Jacob) “rose up against us” (Psalm 124:2), “when their wrath was kindled against us” (Psalm 124:3b)?
Actual fire was kindled against the three Hebrew youths. Yet the fire did not touch them. Why not? Because the Son of God was with them! (Daniel 3:23-25). That Israel should have emerged out of the ashes of the Holocaust, not just as a people but as a nation, is surely an act of resurrection! Whether they know it or acknowledge it or not, this an ongoing work of the LORD.
One of the miracles of history is the account of the survival of the Jews. This is one of the greatest proofs of the existence of the God of Israel. It is deeply significant that there should be a nation of Israel today; especially when so many of the names of those nations who oppressed Israel in Bible times are no longer on the map.
“If not for the LORD,” then what? “Then had they swallowed us up quick” (Psalm 124:3a). The metaphor is both vivid and grotesque. Historically, Israel may recall what happened to Korah’s men when ‘the earth opened her mouth, and swallowed them up’ (Numbers 16:32-33). That is the picture. But mere men cannot do this - nor what this signifies - to God’s people.
A second metaphor speaks of rising floods, rushing streams, and proud waves (Psalm 124:4-5). Noah and his family rode atop the Flood. Baby Moses drifted downstream out of the danger of the slayers of babies. Mary and Joseph and baby Jesus escaped to Egypt (of all places!) The Red Sea had to part to let the Hebrews through, whilst it fell back on their pursuers. Wind and waves had to yield to the Son of God. Pogroms against the Jews, and persecutions against Christians can only go as far as the LORD allows, then must cease.
“Blessed be the LORD who has not given us as a prey their teeth” (Psalm 124:6). ‘Hitherto hath the LORD helped us’ (1 Samuel 7:12). ‘The battle is the LORD’s,’ declared David the giant slayer (1 Samuel 17:47). ‘The battle is not yours but God’s,’ King Jehoshaphat was told (2 Chronicles 20:15). ‘Our God shall fight for us’ (Nehemiah 4:20).
How often, it seems, might the church have been extinguished, and yet there is still a church to testify to it! The more she was persecuted, the more she grew. As Tertullian famously said, ‘The blood of the martyrs is the seed of the church.’
In one final metaphor, “Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, and we are escaped” (Psalm 124:7)!
Now, as Christians, there is no doubt exactly Who our deliverer is. It is the ‘arm of the LORD’ (Isaiah 53:1) which is revealed to us in the outstretched arms of Jesus upon the Cross. Our soul is saved, we are redeemed by the blood of the Lamb. We have escaped, not by our own doing, but through the One who cried, ‘IT IS FINISHED’ at the Cross. ‘He who has begun a good work in us will perform it until the day of Jesus Christ’ (Philippians 1:6).
“Our help is in the name of the LORD who made heaven and earth” (Psalm 124:8; cf. Psalm 121:2; Psalm 134:3). ‘If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ (Romans 8:31-32).
C). LOOK UNTO THE ROCK.
Isaiah 51:1-6.
The imperative “Hearken to me” (Isaiah 51:1; Isaiah 51:4; cf. Isaiah 51:7) is strongly reminiscent of Jesus’ own expression, ‘He that hath ears to hear, let him hear’ (cf. Matthew 11:15; Matthew 13:9). Hearken. Listen intently. The words of God are powerful. ‘The gospel of Christ’ is ‘the power of God unto salvation to everyone that believeth’ (cf. Romans 1:16). But only if we will hear it, receive it, and take heed to it.
The imperatives of this chapter are addressed to a particular set of people. They are described as “ye that follow after righteousness, ye that seek the LORD” (Isaiah 51:1). This graduates into ‘ye that KNOW righteousness, the people in whose heart is my law’ (cf. Isaiah 51:7). We may begin by seeking Jesus, but it is when we are ‘made the righteousness of God in Him’ (cf. 2 Corinthians 5:21) that He writes His laws upon our hearts (cf. Jeremiah 31:33).
The second imperative is “Look unto the rock” (Isaiah 51:1b). This ultimately refers to God. God is the Rock of our salvation (cf. Deuteronomy 32:15). Jesus is the spiritual Rock that nourished the children of Israel in the wilderness (cf. 1 Corinthians 10:4). Jesus likens those who ‘hear His sayings and doeth them,’ those who hearken to them, to ‘a wise man, which built his house upon a rock’ (cf. Matthew 7:24). Jesus says of Peter’s profession of faith, ‘Upon this rock I will build my church’ (cf. Matthew 16:18). In practice, as we “look unto the rock from which we are hewn” we find ourselves ‘Looking unto Jesus, the author and finisher of our faith’ (cf. Hebrews 12:2); Beholding ‘the Lamb of God, which taketh away the sin of the world’ (cf. John 1:29).
In a secondary sense “the rock whence ye are hewn, and the hole of the pit whence ye are digged” (Isaiah 51:1) are identified as Abraham and Sarah (Isaiah 51:2). But this is not without reference to the work of God, who “called him alone, and blessed him and increased him.” God promised to make Abraham a great nation. Abraham ‘believed God, and it was accounted to him as righteousness’ (cf. Galatians 3:6-7). We who are born again of the spirit of God are hewn from the same rock, and follow the same faith as righteous Abraham.
The grim picture of Israel envisaged at the beginning of Isaiah 51:3 is of a nation in distress, bereft of its people who would be taken away into exile in Babylon. But into that grief the LORD speaks His words of hope and comfort.
In the short space of a verse we are led from the tragedy of paradise lost to the joy of paradise found. The same LORD who made the nation from one man is now declared to be capable of restoring that which was lost. And today He speaks into our “waste places,” and causes them to blossom anew, and fills our hearts with “joy and gladness,” “thanksgiving and the voice of melody” (Isaiah 51:3).
“Hearken unto me, my people; and give ear unto me, O my nation” (Isaiah 51:4). Peter, speaking to the church says, ‘But ye are a chosen generation, a royal priesthood, an holy NATION, a peculiar PEOPLE’ (cf. 1 Peter 2:9). Paul names the church ‘the Israel of God’ (cf. Galatians 6:15-16). As our present passage proceeds we are made aware of ‘other sheep,’ who are ‘not of this fold’ who ‘hear’ the voice of the good Shepherd, and are brought by Him ‘and there shall be one fold, and one Shepherd’ (cf. John 10:16).
“For” (Isaiah 51:4b). This is an important word throughout the Bible, connecting what follows with what went before. We need to hearken “for” or ‘because’ of what the LORD is about to do. “For a law shall proceed from me, and I will make my judgment (or justice) to rest for a light of the people (or peoples).” The light that is lit in Israel becomes a beacon to the wider community of nations (cf. Isaiah 2:3).
“My righteousness is near; my salvation is gone forth, and mine arms shall judge the people (or peoples)” (Isaiah 51:5; cf. Isaiah 46:13). The Gentile nations are quite definitely in view: “the isles shall wait upon me, and on mine arm shall they trust.” God’s “arm” is strong to save (cf. Psalm 118:16-17). And even heathen nations long for His mercy.
Another imperative follows: “Lift up your eyes to the heavens, and look upon the earth beneath” (Isaiah 51:6). These things shall pass, He tells us: “BUT my salvation shall be for ever, and my righteousness shall not be abolished.”
‘Heaven and earth shall pass away,’ said Jesus, ‘but my words shall not pass away’ (cf. Matthew 24:35). Even when heaven and earth do pass away (cf. 2 Peter 3:10), God’s “salvation” and “righteousness” will remain for ever. Our strength is in Him, and His redeemed can never be lost, but are endued with EVERLASTING life (cf. John 3:16).
D). THE LORD WILL PERFECT ME.
Psalm138:1-8.
In Psalm 138:1, David praises the LORD.
1st, his praise is wholehearted (cf. Psalm 9:1; Psalm 86:12-13; Psalm 103:1-2; Psalm 111:1).
2nd, it is ‘in the face of’ (to use a contemporary term) all other would-be or otherwise imaginary ‘gods’ (cf. Psalm 95:3; Psalm 96:4).
Psalm 138:2.
1st, like Daniel after him (Daniel 6:10), the Psalmist bows down and worships towards the holy temple (or tabernacle) of the LORD. That would be the place where the Ark of the Covenant was to be found, and all that that represents (i.e. the presence of God among His people). Thereby he affirms the sovereignty of the LORD God of Israel alone.
When we have a right ‘fear,’ or reverence, of the LORD (Psalm 5:7); we can indeed ‘lift our hands’, with pleas and cries for help, toward His ‘most holy sanctuary’ (Psalm 28:2; cf. 1 Kings 8:29-30). Yet now we worship through Jesus: One ‘greater than the Temple’ (Matthew 12:6; cf. Hebrews 10:19-22)!
2nd, the Psalmist praises “the Name” of the LORD. The Name YHWH speaks of the One who was, and is, and is to come (cf. Revelation 1:8). The Name Jesus tells us that YHWH saves, and Jesus is so named ‘for He will save His people from their sins’ (Matthew 1:21).
3rd, David praises the LORD for His steadfast love and faithfulness (cf. Psalm 115:1), and most specifically for the reliability of His Word. Jesus indicated that not a dot of God’s Word will fail, but all will be accomplished (Matthew 5:18). Heaven and earth will pass away, but Jesus’ words will not (Matthew 24:35)!
Psalm 138:3. The LORD answers prayer!
1st, in the day that David cried out, “the LORD answered” him (cf. Psalm 18:6; Psalm 34:4-6; Isaiah 65:24).
2nd the LORD gives us strength (cf. Isaiah 41:10; 1 Peter 5:10). Sometimes it is His strength even in the midst of our weakness (2 Corinthians 12:8-9; cf. Ephesians 6:10; Philippians 4:13).
In Psalm 138:4 it appears that, in response to the call of Psalm 2:10-12, the “kings of the earth” are at last yielding to Jesus (cf. Psalm 72:11; Psalm 102:15).
In Isaiah, kings appear as foster-fathers and wet-nurses to the Church (Isaiah 49:23; Isaiah 60:16). In Revelation 21:24, kings bring their glory and honour to the new Jerusalem. In the meantime, we should continue to pray that the LORD’s “words” will be heard in the corridors of power (cf. 1 Timothy 2:1-2).
Psalm 138:5.
1st, the kings yield their sovereignty to YHWH, celebrating “the ways of the LORD.” Jesus is the Way (John 14:6), and there is no other name under heaven whereby we must be saved (Acts 4:12).
2nd, “the glory of the LORD” represents His reign (cf. Psalm 24:10; Psalm 145:11-12).
In Psalm 138:6, we see the LORD setting things the right side up. He exalts the lowly and puts down the proud (cf. Luke 1:51-53; James 4:6). This is what makes His kingdom so superior.
Psalm 138:7.
1st, “Though I walk in the midst of trouble” reminds us of the ‘Valley of the Shadow of Death’ in Psalms 23:4. There David feared no evil, because the presence of the LORD was with him; His rod and staff to comfort him. Here David visualises the LORD’s hand stretched out against his enemies. The enemies of God’s people are the enemies of God and will not prevail! The LORD is with us to “revive” (i.e. “give life”) and to “save” (and all that that means). ‘If God be for us, who can be against us?’ (Romans 8:31).
2nd. David had prayed: ‘Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man’ (Psalm 71:4). Here (in Psalm 138:7) we see God “stretching out His hand,” just as Jesus stretched out His hands on the Cross. In Psalm 71:20, incidentally, the strength of our hope to be ‘revived’ is found in the resurrection of our Lord Jesus Christ!
Psalm 138:8.
1st. David had cried out to God Most High ‘who performs (all things) for me’ (Psalm 57:2). Now the Psalmist confidently asserts, “THE LORD WILL PERFECT (THAT WHICH) CONCERNS ME.” His covenant faithfulness (cf. Psalm 138:2) guarantees it. This is echoed in the New Testament hope of God working ‘all things for good’ for the good of His people (Romans 8:28).
2nd, “Do not forsake the work of Your hands” means, ‘since I am in Your hands, I shall trust you not to drop me!’ It is a petition of faith which anticipates a good result. ‘HE WHO HAS BEGUN A GOOD WORK IN YOU WILL PERFORM IT UNTIL THE DAY OF JESUS CHRIST’ (Philippians 1:6).
BENEDICTION
‘Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul and body be preserved blameless at the coming of our Lord Jesus Christ. HE WHO CALLS YOU IS FAITHFUL; HE WILL SURELY DO IT!’ (2 Thessalonians 5:23-24).
E). WHOLE LIFE WORSHIP AND A MIND FOR SERVICE.
Romans 12:1-8.
I). Whole Life Worship.
Romans 12:1-2.
“I beseech you therefore, brethren” (Romans 12:1) begins the application of Paul’s letter to the Romans. These words introduce the practical building blocks laid upon the theological foundation of the previous 11 chapters: hence the “therefore”. This is an exhortation which carries all the authority of Paul’s Apostleship; and is a heartfelt appeal to those whom he considers “brethren.”
The basis of the Apostle’s appeal is God’s mercy. Since we have received such mercy, such gospel grace as is outlined in the first 11 chapters, he seems to say, the appropriate response must surely be to “present our bodies as a living sacrifice to the Lord”. This involves not only formal worship, praise and adoration; but also, an attitude of gratitude which manifests itself in sacrificial obedience.
The sacrifice we are being exhorted to make is described as a “living” sacrifice. It is ongoing. It expresses itself outwardly, rather than in inward contemplation. It is whole life worship.
We worship God in the workplace as well as in the Kirk (church) place. We worship God in our relationships, and in our choices of companions. We worship God in how we use our time, how we treat our bodies; and in the things which we do for others. We worship God in the market place, the voting booth, and in our willingness to stand for what is right. The list could go on and on.
All this is called “a holy sacrifice, well pleasing to God.” Like the burnt offering, it presents ‘a sweet savour’ or a ‘pleasing aroma’ to the LORD (Leviticus 1:9). It is the only reasonable, intelligent, logical response to the mercy which we have received in the gospel (Romans 12:1).
This submission of our bodies (which includes our mind) is called our “service” (or in one translation, our “spiritual worship”). Service is not only something which we do in church. Neither is worship.
Neither is it only “spiritual.” It is a whole life commitment to the work of the Lord - and to the Lord of the work. It is “holy” because it involves us being ‘set apart’ for God, and for whatever God wants us to do (cf. Colossians 3:23-24).
How does this work? Well, first, the Apostle points to our attitude towards the outside world (so to speak). “Be not conformed to this world” (Romans 12:2). In fact, as I read the Greek, it is “do not fashion yourselves to this age.” There are better paradigms to emulate.
Second, Paul shows us how this is done. “Be transformed by the renewing of the mind.” It all comes down to what we feed the mind, after all.
This was what Jesus also taught: for example, ‘whoever looks on a woman to lust after her has committed adultery already in his heart’ (Matthew 5:28). The Apostle John teaches, ‘whoever hates another person is a murderer at heart’ (1 John 3:15). Lust conceives sin, says the Lord’s brother (James 1:15); and again, Jesus argues that what we allow to pollute our minds will also issue forth from our mouths (Matthew 15:11).
So, we need to be constantly renewing our minds. There is a saying, ‘you are what you eat’ - well, you can take that with a pinch of salt, if you do not mind me saying so. But what we ingest spiritually goes a long way towards the renewing of our minds.
‘Read your Bible, pray every day,’ as the song says. Be careful what else you read: not just avoiding the bad stuff, but seeking out the good stuff. Vet whatever media feeds your mind.
Be discerning: “Prove what is good, what is acceptable;” what is in keeping with “the perfect will of God.” Set your mind on what the Spirit desires (cf. Romans 8:5). What is good, acceptable and the mind of the Spirit is what works best towards the establishment of Christ’s kingdom.
If it is “good,” it is in keeping with the law of God. If it is “acceptable,” it is the right thing in which to invest our resources of time, money and talents. If it is the mind of the Spirit, it will incline towards the “perfecting” of God’s will ‘in earth as it is in heaven.’
Paul says elsewhere: ‘Whatever (things) are true, whatever honest, whatever pure, whatever lovely, whatever of good report; if any virtue and if any praise, these things consider” (Philippians 4:8).
So, in conclusion: what we feed our minds is foundational to our whole life worship, and to our living the sacrificial lives that God requires of His obedient people.
II). A Mind for Service.
Romans 12:3-8.
Romans 12:3. “For” connects with the immediately preceding two verses, in which it has been made clear that, as an act of gratitude for God's mercy (outlined in the whole of the preceding 11 chapters), we should submit our bodies to Him as a ‘living sacrifice.’ This involves the ‘renewing of our minds’ (see my sermon entitled ‘Whole Life Worship’ on Romans 12:1-2).
“I say through the grace which is given to me” has all the marks of apostolic authority. Yet at the same time, and pertinent to the discussion of the gifts which follows (Romans 12:6-8), the Apostle emphasises that even his apostolic authority is a ‘gift’ of “grace.”
“I say,” he says, “to everyone that is among you.” To whom? ‘To those who are beloved of God, called saints’ (Romans 1:7). To those whom he is addressing as ‘brethren,’ who are ‘presenting their bodies’ and ‘renewing their minds’ (Romans 12:1-2), as all true Christians do.
To these he says, quite literally, “be not high-minded above what is proper to be minded; but be minded so as to be sober-minded.” Very often these multiple references to the ‘mind’ are lost in translation. Yet it is all about our mind-set (Romans 8:5)!
“To each as God divided a measure of faith.” This gives us the permission to self-evaluate, but not according to man’s measure, or comparing ourselves with others, but according to the measure of faith which we have each received. We measure ourselves ultimately by the gospel, by what is later called (literally) “the analogy of the faith” (Romans 12:6). The result may vary according to the level of our individual maturity, or in accordance with whether we have that distinctive ‘gift of faith’ mentioned in 1 Corinthians 12:9 (which is different from ‘saving faith’, which all true believers have.)
Romans 12:4-5. Just as we have individual bodies, each with their “members,” so we are individual “members” of the body of Christ. In the church, the body parts are “each one members of each other.” The church, in other words, is an organism, not just an organisation. This is worked out more fully in 1 Corinthians 12:12-27.
Romans 12:6. Within the church, and for the church, we each have “gifts differing according to the grace that is given to us” (cf. 1 Corinthians 7:7). These are to be used for the benefit of the whole body (1 Corinthians 12:7; 1 Peter 4:10-11).
“Whether prophecy, according to the analogy of THE faith.” Note the definite article. If somebody seems to have a direct word from the Lord into a particular situation, this must be weighed against the Bible (1 Corinthians 12:3; 1 Corinthians 14:29; 1 Thessalonians 5:19-22; 1 John 4:1).
Romans 12:7-8. The rest of this short list is written in short sharp statements:
“Or service, in service; or he that teaches, in teaching; or that exhorts, in exhortation; he that imparts, in simplicity; he that takes the lead, with diligence; he that shows mercy, with cheerfulness.”
“Service” or “ministry” is the same word both for the new order of deacons, and for the ministry of the Word (Acts 6:1-4; cf. 1 Corinthians 12:5).
“Teaching” requires study and preparation: learning how to expound the Word.
“Exhortation” may involve public speaking, but also one-to-one counselling or encouraging. Barnabas was known as ‘the son of consolation’ (Acts 4:36; Acts 9:26-27).
“He that imparts” refers to a giver. This must be done with “simplicity” (cf. Matthew 6:2-4), with generosity, without grudging (2 Corinthians 9:7), and without an ulterior motive.
“He that takes the lead, with diligence” (cf. 1 Thessalonians 5:12; 1 Timothy 5:17). Those who are appointed to positions of leadership in the Church should have already displayed that ability within the home (1 Timothy 3:4-5; 1 Timothy 3:12).
“He that shows mercy, with cheerfulness.” The face says it all. The Lord is not patronising, or grudging in His mercy towards us, so we should not be like that with others.
In other words, whatever you do, do it well, and do it wholeheartedly as to the Lord.
F). WHO DO YOU SAY THAT I AM?
Matthew 16:13-20.
1. Jesus asked, “WHO DO MEN SAY THAT I THE SON OF MAN AM?” (Matthew 16:13).
Throughout the Gospels our Lord’s favourite name for Himself is: “the Son of man.” It is an expression which is found in Psalm 8:4. It is a title which emphasises His manhood. It is also a name which identifies Him with Daniel’s vision (cf. Daniel 7:13-14).
The title “Son of man” speaks of a restoration of man’s rule over the earth: a reign which was forfeited by Adam when he disobeyed God, and which is re-established by Christ. Jesus was asking who people thought Him to be.
2. SOME WRONG ANSWERS (Matthew 16:14).
(i) John the Baptist.
Despite belonging to a sect that did not believe in resurrection, Herod’s conscience must have got the better of him after ordering the execution of John the Baptist at a birthday party. When he heard of Jesus’ preaching he imagined it was John, risen from the dead (cf. Mark 6:16)!
(ii) Elijah.
There was an opinion abroad that Elijah was going to make a physical return to earth. This was based on Malachi’s prophecy (cf. Malachi 4:5-6). Jesus applied these words only in a figurative way to John the Baptist: ‘and if ye will receive it, this is Elias, which was for to come’ (cf. Matthew 11:14).
(iii) Jeremiah or one of the prophets.
Really people did not know what to think of Jesus. It is the same now: some say He is a good man; some say He is a prophet; some even say that He is a fraud, or deluded. Whatever people may imagine, they cannot have a neutral opinion of Jesus!
3. BUT WHAT DO WE YOU THINK OF JESUS? (Matthew 16:15).
The most important question in the whole of our life concerns the Person of Jesus. Who is He? What is He to us? Our answer to this question will determine what we believe, how we live, and where we will go when we die.
4. Surely Simon Peter spoke for us all, when he said, “THOU ART THE CHRIST, THE SON OF THE LIVING GOD” (Matthew 16:16).
(i) The title Christ, or Messiah, means “the anointed One.”
In Old Testament times there were three public offices into which someone might be anointed: prophet, priest and king. As the anointed of God, Jesus is all three.
(a) As Prophet, He reveals to us the will of God for our salvation.
(b) As Priest He offers Himself as the sacrifice for our sins, making continual prayers on our behalf.
(c) As King He rules us, defends us; restrains His people’s enemies, and conquers those who refuse His rule.
(ii) Jesus is the Son of the living God.
In His humility, Jesus viewed Himself as the Son of man. In a moment of inspiration, however, Simon Peter could see that Jesus is also the Son of the living God!
5. THESE TRUTHS ARE ONLY REVEALED BY GOD (Matthew 16:17-18).
We cannot know such things without the revelation of the Father in heaven. “Blessed art thou, Simon son of Jonas” - for the Lord revealing such a remarkable thing to you.
Hereafter you shall be known as Peter, a piece of a rock - and "upon this Rock" (Greek = ‘Petra’) the Lord will build His church. The Rock upon which the Church is built is our Lord Jesus Christ (cf. Ephesians 2:20). And “the gates of hell shall not prevail against it.”
MATTHEW 16:19. Jesus gave the church the power of the keys, the power to ‘bind’ and to ‘loose.’ The preaching of the gospel declares who does and who does not have access into the kingdom of God (e.g. ‘he that believeth on Him is not condemned: but he that believeth not is condemned already’ - John 3:18).
MATTHEW 16:20. Jesus then instructed His disciples not to broadcast this revelation of who He is. The time was not yet right. Other things had to happen before Jesus would take up his crown.
FINALLY: Not only should we know what the church teaches about Jesus, but we should know Him for ourselves. Peter’s confession was not merely the recitation of a creed: it was an expression of an inner belief and conviction which had taken hold of his whole life. Thus it should be with us: let us listen to the words of God in the Bible, for they testify of Jesus; but above all, let us embrace these truths and possess Him as our own.
