Tag: gospels

Peter’s Confession (And Ours)

Neal Pollard

Caesarea Philippi makes such a dramatic backdrop for the discussion that occurs in Matthew 16. Even today, as ruins 2,000 years later, the place is imposing. Caesarea Philippi, also known in Christ’s day as Paneas because of the mythological god Pan and known today as Banias, had the cave of Pan carved out of the towering rock. It was associated with multiple cultures for multiplied centuries as a center of idolatry. How dramatic it must have been for the disciples to walk among the temples, sanctuary, grottos, and courtyards erected by Herod the Great with the natural, bedrock setting, discussing matters of such importance with their amazing teacher. On this occasion, Jesus initiates the discussion with a profound question. It was a question of identity. He asks them, “Who do people say that the Son of Man is?” (13).

The phrase, “Son of Man,” found 29 times in the gospel of Matthew and used every time by Jesus to refer to Himself, identifies Him in a very significant way. With this phrase, Jesus references His humanity—His implicit need of sleep (8:20), His eating and drinking (11:19), His physical death (12:40), His physical suffering (17:12), His bodily deliverance to the Jews (17:22; 20:18), and His humble service (20:28). However, it implies His Deity, because with as many references Jesus speaks of His miraculous power, His reign, His atonement, His judgment, and His second coming. For the discerning disciple, Jesus had already given them the answer. Peter, who this gospel has already demonstrated to be quick to answer (14:28; 15:15) and who would continue to be so (17:4;18:21; 19:27; 26:33,35), is the one who answers Jesus’ query. The answer is the most important confession a person could make in this life. It is the confession in yielding obedience to the Lordship of Jesus many men and women have made since the first century. 

Let us examine the confession made by Peter in Matthew 16:13-19 and observe its significance to us today. 

It was a relevant confession (13-14). The identity of Jesus was a topic of discussion at the time. People were obviously pondering the identity of Jesus. The disciples tell Jesus that public opinion held Him to either be John the Baptist, Elijah, Jeremiah, or one of the prophets. What is especially interesting about this is that all of those men would have been dead by this time (cf. 14:1ff), and that means the people believed Him to be a man resurrected from the dead. That would be incredible, but would also seem to imply He was endorsed and even sent by God. In their puzzlement, Jesus was still the focal point of apparently significant debate at this time.

Two millennia of time have done nothing to diminish the relevance of Jesus. He is misunderstood, misrepresented, misinterpreted, and certainly misidentified, but He is still pertinent to the lives of mankind all over the globe. The fact that most miss Who He really is, as they did when He walked the earth, does not negate His relevancy. Skeptics and agnostics try to dismiss Him, yet still discuss Him. The wicked may blaspheme and profane Him, in anger and jest, yet still discuss Him. Those in religious error, with spiritual blinders on, discuss Him. Faithful disciples build their lives completely around Him.  To ascertain His identity marks the height of relevancy.

It was a personal confession (15). Despite the common misperception of Him, Jesus gives His disciples the chance to get it right. Notice that He does so by asking, ““But who do you say that I am?” (15). Regardless of what the Jews said, the pagans said, or the multitude said, Jesus wants these men to answer this. The “you” is plural, but it seems restricted to only His disciples walking with and listening to Him. From Peter’s answer, we can see that the answer is even more specific. Peter, the individual disciple, had to give an answer to the question. 

Jesus wants the world to be won over to Him. But, His Word reveals the individual accountability each of us has to Him as we live our lives on the earth. Earlier in the gospel, He says, ““Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven. But whoever denies Me before men, I will also deny him before My Father who is in heaven” (10:32-33). The “everyone” and the “whoever” suggests the personal nature of the confession each one must have to be eternally accepted by the Father. The church is made up of individuals who wrestled with and came to a proper conclusion about who Jesus is.

It was an accurate confession (16).  When Peter gives his answer, it is the right one. Peter confesses, “You are the Christ, the Son of the living God.” Satan knew that this is who Jesus is (4:3,6). The demons knew it, too (8:29). The high priest at His arrest and the passers by at His crucifixion demonstrated their unbelief in this fact (26:63; 27:40), while the Gentile soldiers confessed it (27:54). This confession was a confession of the complete Deity of Jesus. It also contained the idea that Jesus is the Messiah, as He is called in Matthew’s genealogical record (1:1,16-17) . Messiah is the Hebrew designation (Daniel 9:25-26) for Christ, from a Greek word meaning, generally, “one who has been anointed” (Louw-Nida 542), and, specifically, “Fulfiller of Israelite expectation of a deliverer, the Anointed One, the Messiah, the Christ” (BDAG  1091).  In this sense, other Old Testament passages foretold of His coming (see Psalm 2:2). Peter is saying, in essence, “I believe You are the One prophesied of in the Old Testament as the Divine Deliverer.” While He and the others did not fully grasp the truth Peter spoke, it could not have been more accurate. 

It was a blessed confession (17-19). After Peter’s confession, Jesus responds. He says that Peter is “blessed,” a word Matthew records Jesus using 16 times in this gospel. Each time, the word seems to be used in the sense of something more than mere happiness or joy, though those no doubt are the result of being deemed blessed by God. In fact, everywhere in this gospel that someone is called blessed, there is some blessing or privilege that follows.

  • Receiving the kingdom of heaven (5:3).
  • Being comforted (5:4).
  • Inheriting the earth (5:5).
  • Being filled (5:6).
  • Obtaining mercy (5:7).
  • Seeing God (5:8).
  • Being called sons of God (5:9).
  • Being healed (11:7). 
  • Seeing and hearing (13:16).
  • Being rewarded (24:46; 25:34). 

What are the blessings for Peter?  First, there is heavenly knowledge (17). He understands a truth that did not originate with men, but with God. Second, there was delightful revelation (18). He learns that because Jesus is the anointed One and the Son of God, Jesus would build the church on the foundation of His identity. Third, there is tremendous responsibility (19). Peter is told he will have the task of using the keys—the fact of Jesus’ identity and authority—to unlock the door to let Jews (Acts 2) and Gentiles (Acts 10) into the church of Christ. 

   Whenever anyone follows the instructions first preached by Peter on how to get into the church, they benefit from the same blessings. They accept this heavenly knowledge of who Jesus is. They get to be a part of the unique church that belongs to Jesus. Then, they accept the responsibility to share with others the things Jesus has already bound and loosed in heaven. A life of confessing Christ is the cornerstone to a life with God’s approval, a blessedness unmatched by anything else. 

That even Peter did not grasp the profundity of his confession is clear from His rebuke of the Christ, the Son of the living God shortly after his confession (16:22). Yet, eventually, Peter comes to understand the powerful implications of the confession he makes in Matthew 16:18. He spreads it to thousands of others, who helped to populate and grow that church. As we read his confession today, Peter continues to influence us to imitate his great faith and make the good confession with our lives. May we never be ashamed to own our Lord or defend His cause!

Works Cited

Arndt, William, Frederick W. Danker, et al. A Greek-English lexicon of the New Testament and other early Christian literature 2000 : 1091. Print.

 Louw, Johannes P., and Eugene Albert Nida. Greek-English lexicon of the New Testament: based on semantic domains 1996 : 542. Print.

Raising Godly Children

Do you ever wrestle with the challenge of raising faithful children (or grandchildren)? Are there certain ingredients necessary to accomplish this task?

Carl Pollard

Every morning, I pray for the spiritual health of my family and children. My son Rich can’t even say his sister’s name right, but I pray for his future walk with God, for his spouse, and his commitment to Christ. Amara can’t crawl yet, but I spend my mornings praying that she becomes a woman of faith like Ruth or Sarah. Jed, still in the womb, is listening to sermons through an umbilical cord, and I’m already lifting him up in prayer that he follows God’s will.

I want nothing more than to spend eternity with my wife, children, and family. How I lead as a father will shape how my kids see God the Father. I often feel guilty for my failures as a spiritual leader, fearing the responsibility for my family’s faith journey. My deepest desire is to see my children grounded in faith and in love with Christ.

This article is for you as a parent to realize the role you play in your children’s spiritual health. As long as they’re under your roof, you have a chance to instill a faith that will unite you for eternity.

You might think it’s strange that someone with little parenting experience is writing about raising faithful children, and you’re right. But thankfully, you don’t have to rely solely on my experience. Let’s take a look at the example of Zechariah and Elizabeth.

Unlike other gospels, Luke begins with the backstory of John the Baptist. To quote philosopher Jake Miller, “We never talk about John the Baptist, but I think that is a mistake. He is a really powerful example.” Jesus affirmed this in Matthew 11:11, saying that among those born of women, none is greater than John.

John was a man calling for repentance and preparing the way for the Lord. So, how did he come to be such a devoted servant? It was part of God’s plan, but Zechariah and Elizabeth played crucial roles in shaping his faith. They lived contrary to their culture, serving God under a tyrannical king while remaining faithful despite their barrenness and age.

Dedicated Believers

In Luke 1:5-6, we read that Zechariah and Elizabeth were righteous and blameless before God. Wouldn’t it be great to be known as blameless parents? Even dedicated believers will make mistakes; Zechariah faced challenges, including being made mute for his disbelief. But God doesn’t expect perfection—He expects dedication. They prayed earnestly for their child before he was even born. Do you spend time in prayer for your kids? Bringing them before the Lord is one of the best things you can do.

Diligent Teachers

In Luke 1:14-17, God reveals that John will be filled with the Holy Spirit and destined to turn many to the Lord. This highlights our responsibility to teach our children. Despite society’s expectations, John fulfilled his divine purpose. What are you prioritizing for your children? Are you encouraging their involvement in church? Just like teaching them to brush their teeth or study, it’s essential to guide them in their faith.

Devoted Nurturers

John had a challenging life ahead, and his parents understood that. As devoted nurturers, Zechariah and Elizabeth provided the guidance he needed. Kids will test your patience, but showing love and mercy is vital. They raised a son who was faithful to God.

What our world needs is more parents like Zechariah and Elizabeth—dedicated believers, diligent teachers, and devoted nurturers. Sadly, many children today lack godly role models. As parents, we have a profound responsibility. God chose Zechariah and Elizabeth for their unwavering dedication. So, I ask you: what kind of role model are you being for your children?

“New And Improved”

Neal Pollard

His ministry is exploding, His popularity expanding, and His teaching exposing, but His opponents are exasperating. Luke relates the beginning of Jesus’ public ministry. His antagonists had already reasoned in their hearts that Jesus was a blasphemer (5:20), and now they will get more vocal in their criticism. They represented what was, the status quo. As it was, the Pharisees and scribes held sway over the people and kept them in line with their self-serving interpretation of the Old Law. Jesus comes along and changes their rules, sharing God’s truth, God’s values, and God’s priorities. It clashed with their comfortable norms.

JESUS CHANGED WHO HAD THE OPPORTUNITY TO FOLLOW GOD (27-30). This starts with His calling of Levi, the tax collector. A hated class, publicans not only collected taxes from their fellow-Jews for the Roman Empire, they lived well by taking more than was required by Rome (cf. 19:8). So, they were considered traitors and thieves. Jesus gave Levi the chance to overcome his sinful past. He expands that opportunity to others, whom the Pharisees and scribes call “tax collectors and sinners” (30). This “rabble” was beneath these spiritual “giants,” but not beneath the Son of God. He wanted them to follow Him. What a needed reminder for us as we seek “prospects” to follow God today. 

JESUS CHANGED HOW ONE SHOULD LOOK AT THE LOST (30-32). Instead of hopeless and useless, Jesus saw them as spiritually sick, but valuable, souls in need of His healing. The compassion He demonstrated in helping the physical outcasts like the leper and paralytic He now shows to the spiritual outcasts like the tax collectors and the other people at Levi’s table. If anyone ever had a reason and right to look down on sinners, it was Jesus. But that seems to be the farthest thing from His mind. How do they look from our point of view? How do we show it?

JESUS CHANGED WHAT KIND OF OUTLOOK A FOLLOWER CAN HAVE (33-35). That Jesus could so freely enjoy a fellowship meal with this “rabble” clashed with their own concept of “faithfulness” (the Pharisees had disciples, too, 33).  It wasn’t that John’s approach pleased them any better (see 7:30-35), but they attempted to use John’s methodology against Jesus to pit them against each other. Jesus alludes to what lay ahead for Him, when He would no longer be with them, and what lay ahead for them when they would be persecuted for their faithfulness to Him. Though there would be tough times ahead, He wanted them to focus on the joy they could experience in their daily walk with Him. This is so helpful to us, not to worry about the troubles of the future but to strengthen our relationship with Jesus each day. This helps us now and later. 

JESUS CHANGED WHERE PEOPLE SHOULD TURN FOR TRUTH (36-39). While the scribes and Pharisees wanted people to submit to their shallow righteousness and tainted view of the Law of Moses, Jesus wanted people to accept the new revelation He came to earth to bring. He came to fulfill the law, both to reveal it and accomplish it (Mat. 5:17-18; Luke 16:15-17). What He was teaching could not be superimposed on the Old Law; such a patchwork approach did not honor the Law and did not accurately represent Jesus’ teaching. There was perfect harmony between them, but His new way was superior in every way to it. To these religious leaders, whose pride and position were at stake, that idea was repulsive. But for those truly in search of God, this was what they were looking for! 

We’re 2,000 years removed from this cultural situation. However, we must still be very careful that we do not allow the traditions and customs that we inevitably establish to be on a par with Jesus’ doctrine. That requires diligent, regular Bible study. It means approaching God’s Word without a tainted, preconceived point of view. Evaluate based on what it says, not what we prefer. This will change who we approach, how we approach them, and what we approach them with. But, oh what a great “product” we have to share! 

“Received Up Into Heaven” 

Friday’s Column: Supplemental Strength

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Brent Pollard

With the death of Nero, a path to the imperial throne was opened to Vespasian by those soldiers serving under the former’s command. Vespasian had made a reputation for himself in the conquest of Britain and the subjugation of Jewish revolts beginning in AD 66. Thus, given the opportunity by his men, Vespasian founded the Flavian Dynasty, which his son, Titus, would succeed. As emperor, Vespasian left the task of quelling the Jewish rebellion to his son, Titus. Thus, Titus remained in the theater of conflict while his father returned to Rome.

In AD 70, Titus crushes the Jewish rebellion by destroying Jerusalem and the Second Temple. Vespasian dies from an illness within a decade, opening the throne to his son, Titus. As emperor, Titus completed the Roman Colosseum and dealt with the crisis of Pompeii and Herculaneum. Upon his death, Titus’ younger brother, Domitian, became emperor and built the Arch of Titus in AD 81 to commemorate Titus’ conquest of Jerusalem. Titus serves only about three years as emperor.

It is of note that the triumphant arch Domitian dedicates is to Titus, who only completes his father’s work in Judea and Jerusalem. No doubt, Vespasian would have approved seeing as he desired to lay the foundation for his family’s rule. In life, Vespasian had likewise sought to emphasize his son’s actions. In other words, though ambitious, Vespasian was generous enough to share the spotlight with his son to further his machinations. As homecomings go, Titus was a son well-received by his father. One can question if the son was as accomplished as his father, given the brevity of his reign. If for no other reason than establishing the desired optics, though, Vespasian knew to give Titus a grand reception upon the completion of his task on the battlefield, since it glorified himself as well.

I recently completed a study on the Harmony of the Gospels; that is, the complete narrative one finds when fleshing out the revealed narrative of Christ by coalescing all four gospel accounts into a single account.  I noted that despite being the shortest gospel, only Mark ends in a manner consistent with the once-coveted literary “happily-ever-after.” Indeed, Mark 16.19-20 has Jesus returning to the Father and the disciples carrying out their Master’s work. Matthew ends his gospel with our Lord’s promise to remain with us. Luke ends his thoroughly-researched gospel by showing the rejoicing disciples continuing in their praises to God. John ends the last written gospel by telling us that despite not having a complete record of Christ’s life, we have enough information to develop a saving faith.

As a Christian, I appreciate the perspective of each inspired gospel author. I have always been partial to John’s gospel with its unique approach, but now find myself most enamored by Mark’s inspired conclusion. In stark contrast to the prodigal son, in which a rebellious son squanders his father’s inheritance in the far country, but finds a gracious, welcoming father upon his repentance, we have in Mark’s closing an obedient Son returning triumphantly to the deserved adulation of His Father. The text is simple enough. The New American Standard Version states, “…He was received up into heaven and sat down at the right hand of God” (Mark 16.19).

That was what Jesus eagerly anticipated. The Hebrews writer said it was this impending joy enabling Him to endure the shame of the cross (Hebrews 12.2). If Titus deserved a triumphant arch for doing his father’s bidding, shouldn’t a much more deserving Son receive from His Father the name above all names? (Philippians 2.9-11) No Christian doubts Jesus was worthy of this honor, but is there not something uplifting about reading the confirmation Mark provides? Given what Jesus accomplished, we relish this affirmation since we know His vicarious sacrifice enables us likewise to join Him in His death, burial, and resurrection (Romans 6.3-5,8-9). We can see by faith Stephen’s vision granted him before his martyrdom of the Christ standing at God’s right hand, looking at human events intently (Acts 7.56). Truly, He is our great High Priest (Hebrews 4.14-16), interceding for us (Romans 8.34).

Further Reading:

Wasson, Donald L. “Vespasian.” Ancient History Encyclopedia, Ancient History Encyclopedia, 11 Aug. 2020,www.ancient.eu/Vespasian/.

Chilver, Guy Edward Farquhar. “Vespasian.” Encyclopædia Britannica, Encyclopædia Britannica, Inc., 20 June 2020, www.britannica.com/biography/Vespasian.

Wasson, Donald L. “Titus.” Ancient History Encyclopedia, Ancient History Encyclopedia, 11 Aug. 2020, www.ancient.eu/titus/.

“Arch of Titus.” Wikipedia, Wikimedia Foundation, 4 June 2020, en.wikipedia.org/wiki/Arch_of_Titus.

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“Immediately”

Neal Pollard

The astute reader of the book of Mark finds the word 40 times in 39 verses (the Greek word most often translated “immediately” in Mark is actually found 44 times). It is a key word found consistently throughout the gospel but especially in the first six chapters. Usually, the word is used to quantify the time between Jesus performing a miracle and it taking effect. The point seems to be to show the power and Divine nature of Jesus. It is also a thread that runs throughout the book to highlight key thoughts and main ideas in this second book of the New Testament. The word is used to highlight the Father’s affirmation of Christ following His baptism (1:10), Jesus’ journey into the wilderness to triumph over the Devil’s temptations (1:12), the disciples’ decision to leave their occupation to follow Jesus (1:18,20), Jesus’ entering the synagogue to show unparalleled authority and power (1:21), the news and fame that followed Christ’s teaching and healing (1:28), and the immediate response of the one healed by Jesus–the first of many uses of the word “immediately” to highlight such (1:29-30). The proof for Jesus’ identity was immediate. The effect of Jesus’ miracles was immediate. The impact of Jesus’ miracles and teachings on friend and foe was immediate. Mark’s use of this word seems to indicate how overwhelming and unmistakable the proof of Jesus was.

This is not to say that one should rashly decide about the Lord. The book of Mark is part of God’s way to convince man about who Jesus is. Take the time to read it and learn of Him. Like the other three gospels, Mark contains the miracles, teaching, claims, and events in Christ’s life at the end of which one must ultimately make a decision concerning who He is. Remember, though, “He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:16). Weigh the evidence, and then decide. Follow the example of so many in the book of Mark and let the power and person of Jesus have an immediate impact on your life and your soul.

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