gloriaDEI

In his excellent book, The Gospel Driven Life, Michael Horton comments on the disciples that,

They sought to learn the wisdom of his ways and imitate his example.  However, they missed the most important elements that true discipleship entailed.  They misunderstood the point of the journey.  They failed to realize that the most important part of following Jesus was realizing that they could not go everywhere that he was going; could not do everything that he alone could accomplish; and could not even understand why he had come, apart from the Spirit opening their hearts to recognize Christ in all the Scriptures.  The most important things that had to be done for the establishment of this kingdom Jesus had to do by himself.  In fact, the disciples had fled for their lives.

We are just as foolish.  We try to make this text all about us.  No doubt Christ is our example in overcoming temptation and we can glean many practical helps form our text, but this text is primarily about Jesus overcoming temptation, not us.  We are arrogant little fools trying to skip the prerequisites and go straight to graduate work.  Without the prerequisites we flunk temptation.

Jesus is doing here what we cannot, what we did not, overcoming temptation and resisting the devil.  Remember Jesus has just identified Himself with us in His baptism.  Notice all the other marks of identification here.  He is in the wilderness for forty days and then He quotes from Deuteronomy 8. 

The whole commandment that I command you today you shall be careful to do, that you may live and multiply, and go in and possess the land that the Lord swore to give to your fathers.  And you shall remember the whole way that the Lord your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not.  And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord.  Your clothing did not wear out on you and your foot did not swell these forty years.  Know then in your heart that, as a man disciplines his son, the Lord your God disciplines you.  – Deuteronomy 8:1-5

So Israel, God’s son failed the test of living by God’s Word alone, but the true and greater Israel, God’s only begotten Son doesn’t.  He succeeds where they, where we failed.  In His second and third temptation Jesus does more of the same. 

Also there is something implicit here that Luke make more clear in his gospel account.  Both Matthew and Mark go straight from Jesus’ baptism to His testing, but Luke, he inserts a genealogy in between.  What a weird place for a genealogy right?  But remember unlike Matthew who works forward from Abraham to Jesus, Luke works backwards from Jesus all the way back to Adam.  Now we can compare the first Adam in whom we fall to the Second Adam in whom we are risen to newness of life.

The first Adam had every provision, he could eat of every tree save one; the second Adam had been fasting for forty days.

The first Adam falls after one temptation and is driven out; the second Adam resist three temptations and Satan is driven out.

Here is the point, we fall to temptation continually, He didn’t, ever!  His victory over Satan, sin, and temptation is ours.  The prerequisite for overcoming temptation is union with Christ (Romans 6:6-7; 1 John 5:4; Revelation 12:11).  His victory is ours.  Faith, not merely technique is the key to overcoming temptation.

All divine power and strength against sin flows from the soul’s union and communion with Christ (Rom. 8. I0; 1 John 1. 6, 7). While you keep off from Christ, you keep off from that strength and power which is alone able to make you trample down strength, lead captivity captive, and slay the Goliaths that bid defiance to Christ. It is only faith in Christ that makes a man triumph over sin, Satan, hell, and the world (1 John 5. 4). It is only faith in Christ that binds the strong man’s hand and foot, that stops the issue of blood, that makes a man strong in resisting, and happy in conquering (Matt. 5. I5-35). Sin always dies most where faith lives most. The most believing soul is the most mortified soul. Ah! sinner, remember this, there is no way on earth effectually to be rid of the guilt, filth, and power of sin, but by believing in a Saviour. It is not resolving, it is not complaining, it is not mourning, but believing, that will make thee divinely victorious over that body of sin that to this day is too strong for thee, and that will certainly be thy ruin, if it be not ruined by a hand of faith.  – Thomas Brooks in Precious Remedies Against Satan’s Devices

John, well, he’s different.  Jesus’ kooky cousin wears camel’s hair and eats locusts and wild honey.  His baptism is a little different too.  Christian baptism symbolizes and identifies us with the death burial and resurrection of our Lord (Romans 6:1-11).  That hasn’t happened yet so what is John’s baptism about?  It is the baptism of repentance (symbolizing repentance) in preparation for the coming King’s redemptive rule (Acts 19:1-7 emp. v. 4).

So if John’s baptism is symbolic of repentance, what is sinless Jesus being baptized for?  Matthew’s account is written to give an answer to that question.  All four gospels record Jesus’ baptism, only Matthew includes Jesus’ explanation,  “To fulfill all righteousness!”  That only seems to make things worse!  But notice Jesus says to fulfill, not because He lacks but to fulfill.  Not because he is repentant, but to fulfill.  Three interpretations have gained favor among evangelicals.  The first two fall flat to me, I hold to the third.

1. Jesus’ baptism is anticipatory of His death, burial, and resurrection whereby he will fulfill all righteousness and make many righteous.
2. Jesus’ baptism is merely His obedience as a man to the new command of God going out through John.
3. In Jesus’ baptism He is identifying Himself with the sinners for whom He came to fulfill all righteousness.

So Jesus is fulfilling all righteousness not for Himself, but us, as our substitute.  He doesn’t lack righteousness, we do.  He comes as the second Adam, achieving all righteousness in our place (Romans 5:18-19).

Theologians have a helpful way to understand this; it is called the active and passive obedience of Christ.  Christ not only passively bore your sins and the wrath of God, He also actively achieved all righteousness in your place.  The language is a little misleading for in going to the cross to bear our sins Christ was actively obeying, laying down His life and drinking the cup of the Father’s wrath down to the dregs.  The cross is both the ultimate, climatic act of passive and active obedience.  Christ fulfills all the obligations we shirked, and bears the penalty we deserve.  He didn’t just die in your place, He lived in your place.  He has become to you righteousness (1 Corinthians 1:30)!  In Christ you become the righteousness of God (2 Corinthians 5:20).

This is how the Holy God of heaven now sees you, righteous in Christ.  As God is well pleased with His Son, He is well pleased with us.  We are loved in the Beloved.  His love toward His beloved is His love toward us.  The rays of the Father’s pleasure that go out toward His Son are the very rays of bliss that strike us.

And what a comfort is this, that seeing God’s love resteth on Christ, as well pleased in him, we may gather that he is as well pleased with us if we be in Christ!  – Richard Sibbes

The “guy” on the corner yelling “repent for the end is near,” and holding a “turn or burn” sign might think he is carrying on in the spirit of Elijah, the spirit of John the Baptist, but I think he is missing something.  I have nothing against his open air public preaching, I admire his boldness, I am thankful for his commitment to the doctrines of repentance, hell, and the return of King Jesus, but there are some problems.

His message markets Jesus simply as char prevention.  Repentance becomes just another adventure in self-seeking for  our narcissistic culture.  By all means preach the ugliness of sin and the reality of hell, but only to preach the glories of Christ.  You must preach the heinous nature of sin and its consequences for the good news of Jesus to be good news, but it is not until you preach the good news of the cross that sin is seen in its most ugly, true form.  If you preach repentance without redemption you are not longer preaching the gospel, but law.

Our calling is not to preach an isolated hell or repentance but the gospel.

When the guy says “repent for the end is near” he is not saying the same thing John does when he says “repent for the kingdom of heaven is at hand.”

What is the “kingdom of heaven” that Matthew will reference 32 times?  Let’s begin with what it is not.  It isn’t the people of God, nor the church.  Just try replacing them sometimes and you will see the absurdity.

Your [church] come your will be done on earth as it is in heaven.   - Matthew 6:10

The [church] is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.  – Matthew 14:44

The time is fulfilled, and the [church] is at hand; repent and believe in the gospel.  – Mark 1:15

So what is the kingdom?  Lets narrow in on a precise definition in three steps.

1. The kingdom is here now but not yet, near yet far, present (Matthew 12:28, Luke 17:20-21) yet future (Matthew 6:10; Luke 22:18).
2. The kingdom primarily is the dominion, rule, and reign of God.  Edmund Clowney said it well, “In the Scriptures, God’s kingdom is the shadow of His presence; not so much his domain as his dominion; not his realm but his rule.  God’s kingdom is the working of his power to accomplish his purposes of judgment and salvation.”
3. Primarily the kingdom is the saving rule and reign of God that began radically to break in with Christ’s first advent and will be consummated upon His return.  It isn’t that God wasn’t working His plan of redemption prior to the coming of Jesus, but with Jesus’ advent our redemption was at hand.

The good news that we preach is the gospel of the kingdom (Matthew 4:23, 9:35, 24:14; Acts 8:12, 28:31).  The text says that the reason why John was doing what he was doing was to fulfill Isaiah 40:3.  He is the herald sent ahead of the king telling them to prepare for the coming of the King.  In Isaiah 40 the coming of the King is good news.  So the reason why the “kingdom is at hand” is because the king has come.  Now the question is why has he come?   Matthew has already answered that question in chapter one, “you shall call his name Jesus for he shall save his people from their sins.”

So we plead with people to repent not simply because sin is vile and hell is hot, but most deeply because Christ is glorious!  Our primary motivation toward repentance is not negative but positive.  There is sorrow in repentance, but there is also joy; sorrow over sin and joy over Christ.  Repentance is not the begrudging sacrifice of great pleasures to avoid dire consequences.  Repentance is seeing by faith the glories of Christ, and then comparing His promises and pleasures with those of sin and shouting, “No contest – Jesus!”  True repentance not only hates sin, it loves Jesus.

Though [repentance] be a deep sorrow for sin that God requires as necessary to salvation, yet the very nature of it necessarily implies delight. Repentance of sin is a sorrow arising from the sight of God’s excellency and mercy, but the apprehension of excellency or mercy must necessarily and unavoidably beget pleasure in the mind of the beholder. ‘Tis impossible that anyone should see anything that appears to him excellent and not behold it with pleasure, and it’s impossible to be affected with the mercy and love of God, and his willingness to be merciful to us and love us, and not be affected with pleasure at the thoughts of [it]; but this is the very affection that begets true repentance. How much sovever of a paradox it may seem, it is true that repentance is a sweet sorrow, so that the more of this sorrow, the more pleasure.  – Jonathan Edwards

I saw a dude at the Robbie Seay concert the other night with INVICTUS tattooed on the underside of his arm.  It was inked such that the letters began at his wrist and read down toward his elbow.  That way it would be shown off when he held a microphone.   It looked cool, but I think the message is stupid, especially for a Christian.  It seems safe to say he professes Christ since he works for KXOJ.

Invictus, Latin for unconquered, could be tolerated if one meant to communicate that because of Christ they are victors, not conquered by sin, Satan, or death.  If that is what the aforementioned person means, my apologies for referring to his tattoo as stupid.  But that is not the popular idea behind the word today.

The word’s current popularity is no doubt due to the film, which, by the way, I really enjoyed.  I do admire Nelson Mandela, and I love Clint Eastwood as a director / actor, but Invictus, well, it’s a lie.  The popular meaning is informed by the poem by William Earnest Henley.

Invictus

Out of the night that covers me,
Black as the pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.

In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody, but unbowed.

Beyond this place of wrath and tears
Looms but the Horror of the shade,
And yet the menace of the years
Finds and shall find me unafraid

It matters not how strait the gate,
How charged with punishments the scroll,
I am the master of my fate:
I am the captain of my soul.

I think Herod would have loved this poem.  I bet he had an invictus tat too.

Outside of Christ we are not conquers but conquered – in bondage to sin and death.  Yes in Christ we have victory, but it is His victory, a victory that we enter into by grace.  Christus Victor!  – that is our chant, not Invictus!

So will you seek the King?  Will you bow? Will you submit?  Will you give your treasures?  Will you worship?

Don’t fail to recognize how you may be similar to Herod.  Do you look at the humility of Christ and see it as an opportunity to exploit Him?  Do you tolerate or excuse sin by presuming upon His grace?  Do you treat Jesus as a ticket to get to some other main attraction?  Do you think you can dissect Him and take Him only as Savior and reject Him as Lord?

Woe to those who think they can conquer the unconquerable King.  There is only one man who legitimately wears Invictus; it is written down His thigh, “King of kings and Lord of Lords.”

In order for Jesus to be Jesus (meaning “Yahweh is salvation”) He has to be Immanuel (meaning “God with us”).

When the angel commands Joseph to name the child “Jesus”, he also gives him the reason why, “for He shall save His people from their sins.”  This is an allusion to Psalm 130:8.  In this Psalm the “He” who redeems Israel from his iniquities is Yahweh.  Only God can forgive sins ultimately, it is His prerogative; He is the most offended party (Psalm 51:4).  You do not have the right to forgive a debt against someone else.  Who can forgive sins but God?  Only God (Mark 2:1-11).

In the 11^th century Anslem of Canterbury wrote an important book titled, Cur Deus Homo, loosely translated, Why the God-Man?  Why did Jesus have to be Immanuel to deal with sins?  Why must the second person of the Trinity take on human flesh?  His answer in short is that in sin we incur a debt.  Only man ought to pay for this debt, and only God can.  In order to pay this debt, a God-Man is needed.

In creation, the law, and our conscious we know God above us and against us.  Only in the gospel do we know God for us and with us.  God incarnate, born of a virgin, fully man, fully God.

Christ, by highest Heav’n adored;
Christ the everlasting Lord;
Late in time, behold Him come,
Offspring of a virgin’s womb.
Veiled in flesh the Godhead see;
Hail th’incarnate Deity,
Pleased with us in flesh to dwell,
Jesus our Emmanuel.
- Hark! the Herald Angels Sing by Charles Wesley

A sad effect of the fall is that we find man’s fiction more fascinating than God’s fact.  Man’s fiction should awaken us to the bigger reality we live in.  Man’s mind is smaller than God’s and God’s story is more glorious than any we could dream.  Avatar is a children’s board book.

Matthew begins his gospel with a genealogy.  This is not a speed bump to slow entry into the book, it is a majestic mountain to be stunned by.  Unless you are a Tolkien nerd you have very little clue what it means when Strider says, “Elendil!  I am Aragorn son of Arathorn and am called Elessar, the Elfstone, Dunadan, the heir of Isildur Elendil’s son of Gondor.”, but you know it means a great something!  The one with the rightful claim has come, here is the one hoped for, the one with authority.  Matthew is doing something like that with this genealogy.

Here is a line of kings.  But the glory has faded, the regal pomp that once flowed giving life, hope, protection, and salvation has run dry.  But from this dry ground a Savior and salvation spring forth.  His name is Jesus (meaning “Yahweh saves”, cf.  Matthew 1:21).  From the stump of Jesse a shoot comes forth (Isaiah 11:1-10).  He is the son of David, the Christ, meaning the Anointed One, the Messiah.

The King has come.  He will come again.  And of His rule, there will be no end.

Matthew’s genealogy does not get boring, but it does get dry.  But from this dryness springs the one who is the Life.

As we begin our study in Matthew consider the following quotes.

If we figure that Jesus was about thirty-three years old when He died, He lived around 1,700 weeks.  And His four biographers spend a third of their time on only one of those weeks.  Have you ever read a three-hundred-page biography where one hundred pages dealt with the subject’s death?  Not even for Abraham Lincoln, John Kennedy, or Martin Luther King Jr. do we have such lopsided attention paid to the end of the story.  But for Jesus, the ending of His life is the story.  – Kevin DeYoung

Nothing is more central to the Bible than Jesus’ death and resurrection.  The entire Bible pivots on one weekend in Jerusalem about two thousand years ago.  – D.A. Carson

By sin man and all creation were cursed.  In Genesis 12 we see God’s plan to reverse the curse and bring man into a state of blessedness through Abraham.  Abraham is promised three distinct things; land, offspring, and to be a conduit of blessing to all the families of the earth.  Our book ends with none of these promises fully realized, but with every reason to expect their fulfillment.

We close with two final requests and deaths.  There are many parallels between the account of Jacob’s last words and passing and Joseph’s, although Jacob’s is so much longer.  These similarities I believe point us toward the common function or purpose they’re recorded in Scripture.  By recalling the promises and making their burial requests both Jacob and Joseph thrust their relatives out of Egypt in hope of the Promised Land.  God will visit His people.  He will make good on His promises.  Egypt is not their home.  Their waiting does not mean God is delaying, but rather fulfilling His promises (Genesis 15:12-16). 

What Jacob and Joseph do for their relatives, Moses does for his readers.  The initial audience wanted to go back to Egypt, but their hearts were never meant to be there.  The promises are meant to dislodge their pseudo-homesickness and replace it with a longing for the Promised Land.  The promises serve a similar function for us, they buttress a sojourning spirit.  They make sin sour and Christ sweet.  They eradicate worldly-mindedness and establish heavenly-mindedness.

How can they, how can we be sure of God’s visitation and deliverance?  The main point of the last section of Genesis is meant to make the light of faith burst forth in our hearts.  Just as God spoke in the beginning such that light came bursting forth, so this last section of Genesis is God speaking, causing faith to burst forth.  The last section of Genesis (37:2-50:26) hammers home one doctrine, the providence of God.  The 1689 Baptist Confession defines God’s providence this way.

God the good Creator of all things, in his infinite power and wisdom doth uphold, direct, dispose, and govern all creatures and things, from the greatest even to the least, by his most wise and holy providence, to the end for the which they were created, according unto his infallible foreknowledge, and the free and immutable counsel of his own will; to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy.

Or Joseph simply puts it this way, “…you meant evil against me, but God meant it for good.”

How can we be sure of full and final deliverance of a happy “The End”?  The end of the beginning points us to God’s providence.  The same providence that was at work in Christ’s first coming (Acts 4:25-28), is at work now.  This time of waiting does not mean God is delaying, but rather fulfilling all His promises.

We only took a few steps on our journey through Genesis before man was cursed.  From that point on you long for the one who will crush the head of the serpent so that “his blessings flow far as the curse is found.”  In Genesis 12 we gain further insight as God reveals that it is through Abraham that all the families of the earth are to be blessed.  Now as Genesis begins to close we see blessings being pronounced three times by Jacob, grandson of Abraham.

In Genesis 47:7-10 Jacob blessed Pharaoh, in 48:15-20 he blesses his grandsons through Joseph, Ephraim and Manasseh, and finally here he blessed his twelve sons.  So the book that began with a curse now ends with a triad of blessings all coming through Israel.  In case the triple emphasis isn’t enough the narrator caps this pronouncement by emphasizing blessing three times as well (Genesis 49:28).

But let’s focus in some more.   Can we look more specifically within the nation of Israel for where the serpent shattering, curse reversing hope of the nations will come from?  Will he be the child of the donkey Zebulun?  Or Dan the serpent?  Perhaps Naphtali the doe?  Will a king come from the wolf, Benjamin?  No, none of these will suffice.  The pronouncements are too concise.  But there are two sons who receive extended treatment; together they comprise 40% of our text.  Surely the fruitful bough of Jospeh will again bring deliverance and blessing?  No, it is the Lion of the tribe of Judah whom all the brothers shall praise and bow down to.  It is one from Judah who will crush all enemies and restore a paradise better than Eden.

Refuse to bow to God’s King, and you are surely cursed.  Kiss the Son and know the blessedness of taking refuge in Him (Psalm 2), for “He comes to make His blessings flow as far as the curse is found.”  Indeed you are more blessed in Christ than you are cursed in Adam – blessed, blessed, blessed, superlatively blessed.

From a literary standpoint our book is now coming to resolution.  A plethora of themes that we have followed through our book crop up again in our text.  Blessing, covenant, faith, sojourning, fruitfulness, God’s faithfulness, God’s Providence, and God’s promises are all touched on again here.

But form a theological aspect our book is unresolved.  They are in Egypt not Canaan land, less still are they in that heavenly city that Abraham looked forward to (Hebrews 11:10, 16).  They are only a small group of seventy; multiplying more than they have been, but not yet a nation.  And God is indeed with them (Genesis 48:21), but not in the manifest way He will be when He dwells among them manifestly in the Tabernacle, and that too is yet a shadow of something greater to come.

So where do all the themes of Genesis find their ultimate, full, and final resolution. 

In the second Adam tempted not in a lush garden, but a barren wilderness, who loves the word of God instead of disobeying it, by whose obedience we are blessed instead of cursed.

In that Seed of the woman who crushes the head of the serpent and defeats all of our enemies (Genesis 3:15).

In the Son whose blood does not cry out for our condemnation like Abel, but for our pardon (Hebrews 12:24).

In the singular Offspring of Abraham, through whom all the families of the earth are truly blessed (Galatians 3:16).

In the true Lamb, who like Isaac carried his own wood up the hill, while His Father held the knife and the fire, yet unlike Isaac was not spared, as He was the substitute.

In He who is Jacob’s Ladder, the one meeting place with God where man can meet and be blessed and not cursed (John 1:51).

In the true and better Joseph who though sinned against, is raised up by God as King of Kings using His power not to destroy but to forgive, pardon, and provide for his brothers. 

In our true elder brother who like Judah gives up His life for the innocent because of His love for the Father (Genesis 44:33-34).

All of this and so much more from Genesis finds its terminus in Christ.  He is the fulfillment of all the Scriptures.  In Him all the promises of God to us are “Yes!” (2 Corinthians 1:20).