The next day Moses sat to judge the people, and the people stood around Moses from morning till evening. When Moses' father-in-law saw all that he was doing for the people, he said, “What is this that you are doing for the people? Why do you sit alone, and all the people stand around you from morning till evening?” And Moses said to his father-in-law, “Because the people come to me to inquire of God; when they have a dispute, they come to me and I decide between one person and another, and I make them know the statutes of God and his laws.” Moses' father-in-law said to him, “What you are doing is not good. You and the people with you will certainly wear yourselves out, for the thing is too heavy for you. You are not able to do it alone. Now obey my voice; I will give you advice, and God be with you! You shall represent the people before God and bring their cases to God, and you shall warn them about the statutes and the laws, and make them know the way in which they must walk and what they must do. Moreover, look for able men from all the people, men who fear God, who are trustworthy and hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties, and of tens. And let them judge the people at all times. Every great matter they shall bring to you, but any small matter they shall decide themselves. So it will be easier for you, and they will bear the burden with you. If you do this, God will direct you, you will be able to endure, and all this people also will go to their place in peace.”
So Moses listened to the voice of his father-in-law and did all that he had said. Moses chose able men out of all Israel and made them heads over the people, chiefs of thousands, of hundreds, of fifties, and of tens. And they judged the people at all times. Any hard case they brought to Moses, but any small matter they decided themselves (Exodus 18:13–26).
As the story continues, Jethro gave some counsel to Moses telling him that he was trying to do too much. Moses had been attempting to settle multiple disputes. He was like the police, the law, the counselor, the department of motor vehicles, the judge, the theologian, and the pastor all in one. This task was too heavy. Get this picture:
The people stand around all day waiting for an appointment (v. 13). Jethro says, “What are you doing?” (v. 14). Moses basically says, “They need me. I have to tell them what to do” (vv. 15-16). I love Jethro’s response: “What you’re doing is not good” (v. 17). Why? Jethro tells him: “You will certainly wear out both yourself and these people who are with you, because the task is too heavy for you” (v. 18).
In regard to the church, our situation is not exactly the same, but part of what Moses was trying to do is shepherd the people. He was trying to take care of them and instruct them in the ways that please God. Shepherding is hard work. One person cannot do it all. This is similar to Acts 6. There were not enough apostles to take care of the widows, so the church appointed some qualified men to do that, and the apostles would focus on prayer and the ministry of the word.
As a pastor, I can sympathize with Moses. Sometimes people ask, “A ‘Pastor’—is that a full-time job?” I almost laugh when I hear that! It is sort of like the question, “Does your wife work?” I actually tried to think about what I do. Here are a few things:
Sermons to prepare, worship services to prepare, vision to cast, mission to execute, meetings with elders to attend, people to counsel (some outside our church), bills to pay, phone calls to make, books to write, websites to monitor, funds to raise, outside speaking engagements to prepare for, groups to meet, classes to prepare for and teach, conflicts to resolve, reference letters to write, blogs to write, questions to answer, leaders to disciple, ministries to oversee, a building to work on, missionaries to send and support, people to pray for, visits to make, fellowships with other pastors to attend, social events to attend, weddings to officiate, funerals to lead—and more!
Before you are tempted to feel sorry for me, remember that my flock is nowhere near as large as Moses’! Imagine, six hundred thousand men, plus women and children! So, what solution gets put forward? The solution for Moses is the same solution for us: share the ministry.
Notice how Jethro counsels Moses. Jethro told Moses to fulfill his ministry (vv. 19-20). Moses was a mediator. He was taking the people to God in prayer and God to people in teaching. Jethro did not tell him to stop doing these tasks. He simply told him that he should develop some organizational structure and get some help.
Jethro told Moses to find capable leaders to help care for the people (vv. 21-23). He was to find “able men,” from among the people, who would be capable of serving in this capacity. They were to be “Godfearing” men. God-fearing men realize that serving God is serious business, regardless of how big or small the job is. They were also to be “trustworthy” men. These are men you can count on. You do not have to question the motives of trustworthy men. They were to “hate bribes.” They would be impartial, honest, and not in it for money. So these were leaders who would be capable and full of integrity. They were going to do the work with Moses.
Moses became the court of last resort or “supreme court” of Israel (v. 22). He remained as judge but delegated most situations to the other men. They “will bear [the burden] with you” Jethro said (v. 22). Notice the result: (1) God will direct you; (2) you will be able to endure; and (1) the people will go in peace (v. 23). In other words, this is best for everyone.
How do we apply this? What can we learn about shared ministry? As mentioned, our situation is different, but there is still the general connection to shared ministry and pastoral care. Let me point out two principles. The New Testament shows us how we should understand shared ministry. A healthy community practices shared ministry by having a plurality of qualified elders who care for the flock (Acts 20:17; 1 Tim 3:1-7; Titus 1:5-9; 1 Pet 5:1-4). But the elders do not do everything. They oversee the ministry of the church. They equip God’s people to do the work of the ministry (Eph 4:11-16). Every member is to serve. Of course, Jesus Christ is the head, the chief Shepherd, and everyone must submit to Him. Under Him, He has appointed elders/pastors as undershepherds to equip God’s people to do ministry together.
Therefore, healthy communities of faith practice shared ministry by having an “every-member ministry.” While some are appointed to leadership, every Christian has a part to play in the body of Christ. Every Christian is a “priest” (Exod 19:6; 1 Pet 2:5-10). You can pray for people. You can care for people. You can teach others. Every Christian has spiritual gifts to use for the good of the body (1 Pet 4:10). Healthy communities of faith have active members serving, loving, and praying. Generally, those who serve best do not care about being known or having a title. We should do this in the spirit of “[carrying] one another’s burdens; in this way you will fulfill the law of Christ” (Gal 6:2).
In verses 24-26 we see that Moses listens. He demonstrates humility. He receives counsel—even from his father-in-law! Will you follow his example and follow the counsel of the wise?
As a community of faith, we need power; we need to speak the good news; and we need a shared ministry. As a community of faith, we—like Jethro and Moses and the elders—gather around one table. We also rally around the cross, our banner, and we enjoy fellowship with one another because of the work of our great mediator, Jesus Christ.
Adapted from Exalting Jesus in Exodus by Tony Merida
Showing posts with label Tony Merida. Show all posts
Showing posts with label Tony Merida. Show all posts
Monday, November 27, 2017
Wednesday, November 22, 2017
Essentials for a Healthy Community of Faith: Gospel Witness
Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses and for Israel his people, how the LORD had brought Israel out of Egypt. Now Jethro, Moses' father-in-law, had taken Zipporah, Moses' wife, after he had sent her home, along with her two sons. The name of the one was Gershom (for he said, “I have been a sojourner in a foreign land”), and the name of the other, Eliezer (for he said, “The God of my father was my help, and delivered me from the sword of Pharaoh”). Jethro, Moses' father-in-law, came with his sons and his wife to Moses in the wilderness where he was encamped at the mountain of God. And when he sent word to Moses, “I, your father-in-law Jethro, am coming to you with your wife and her two sons with her,” Moses went out to meet his father-in-law and bowed down and kissed him. And they asked each other of their welfare and went into the tent. Then Moses told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel's sake, all the hardship that had come upon them in the way, and how the LORD had delivered them. And Jethro rejoiced for all the good that the LORD had done to Israel, in that he had delivered them out of the hand of the Egyptians.
Jethro said, “Blessed be the LORD, who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh and has delivered the people from under the hand of the Egyptians. Now I know that the LORD is greater than all gods, because in this affair they dealt arrogantly with the people.” And Jethro, Moses' father-in-law, brought a burnt offering and sacrifices to God; and Aaron came with all the elders of Israel to eat bread with Moses' father-in-law before God(Exodus 18:1-12).
This (passage) highlights Jethro’s relationship with Moses (vv. 1-6) and new faith in the God of Israel. The Amalekites and Midianities were closely related. Jethro was a Midianite priest who came to rejoice in Yahweh’s salvation.
A Family Reunion (18:1-6)
The news about Israel spread through the lands (v. 1). You could imagine Jethro and Zipporah asking travelers about the state of the Israelites. (Douglas) Stuart says,
Moses may have prearranged for Jethro upon leaving Midian (4:18) to take Zipporah and their two sons into his home for safety after they had gone part of the way to Egypt with Moses (4:20-26) while he went about the dangerous business of confronting Pharaoh in Egypt, with the understanding that once the Israelites had left Egypt according to God’s promise, they would reunite at Mount Sinai (3:12). If so, Jethro and Zipporah probably had been following Israelite progress and calculating when they should plan to leave for the prearranged rendezvous at the mountain of God. (Exodus, 404)
In verses 2-5 the two sons are with them and their names are mentioned: Gershom (“foreigner”) and Eliezer (“God is my help”). Their names summarize Moses, the Israelites, and us!
Displaying Love and Respect (18:5-7)
Notice the love and respect in these verses. Moses went out to Jethro, bowed down, and kissed him. Except for the genealogies, there are no other mentions of Moses’ wife and kids. The focus of the story is more on the conversion of his father-in-law, this Midianite priest. It is understandable that Moses’ wife and kids would become believers, but it is an amazing thing to consider the faith of Jethro. Perhaps the story focuses on his confession because he was a public figure and a religious leader of another faith. His conversion would have been big news! Today this story should encourage believers. Keep spreading the good news to everyone, including your family members! Not only did Jethro receive the good news, but later in the passage, he also gave wonderfully helpful advice to Moses (and us).
Testifying to the Good News (18:8-9)
Was Moses trying to convert his father-in-law? Yes! Some want to argue that you cannot really call this a conversion here. Okay. Maybe it is a stretch to say that in verse 11 his conversion took place, but at some113 point Jethro got converted. That seems clear to me. And what also is clear is that Moses was telling him the good news. He wanted to see his father-in-law converted.
Notice the summary of the good news (v. 8). Before, there was hardship; after, there was deliverance. Moses probably spent several hours recounting this whole story. God has brought us from death to life, and we should testify to this good news as well.
Jethro rejoiced in all that God had done (v. 9). It seems that Jethro had been skeptical of Moses’ initial call and had questions, but now his questions were answered by the facts of what had happened.
Believing in the Real Savior (18:10-12)
In verse 10 Jethro said, “Praise the Lord ... who rescued you.” What moved Jethro was this personal knowledge of Moses’ story. He knew Moses before the exodus and now after the exodus. He repeated the phrase “from the power of the Egyptians” because this is what amazed him! The defeat of Pharaoh and this superpower nation by Moses and the Israelites could only be explained by the miraculous salvation of Yahweh. So he said, “Praise be to Yahweh.” Based on this truth, Jethro made this awesome confession in verse 11:
Now I know that Yahweh is greater than all gods, because He did wonders when the Egyptians acted arrogantly against Israel.
That is another way of saying a New Testament phrase “I know the One I have believed in” (2 Tim 1:12) or “I was blind, and now I can see!” (John 9:25). Jethro said, “Now I know who the real God is.” Jesus said, “This is eternal life: that they may know You, the only true God, and the One You have sent—Jesus Christ” (John 17:3).
Jethro demonstrated that he had converted to faith in Yahweh (v. 12): he worshiped Yahweh according to the Israelite custom. He offered a “burnt offering,” which was understood to atone for past sins and to appeal for forgiveness and acceptance before God. He also offered “sacrifices to God” to be sure to cover for any inadequacies in approaching Yahweh. All of this was to ensure that he was accepted in genuine fellowship with God. He ate a covenant meal with other worshipers of Yahweh in the presence of Yahweh. This signified Jethro’s formal admission into Israel. Notice that the leaders had a meal with him “in God’s presence.”
Let us spread the gospel! How? Be ready to testify of God’s grace in salvation as Moses was here (cf. Acts 20:24). Let us also spread the114 gospel lovingly. Look at the respect and warmth Moses had (cf. 1 Pet 3:15). And let us spread the gospel to the nations. God’s plan for the nations was displayed in Jethro’s conversion. He was outside the people of Israel, yet he was converted. God promised to bless all the nations through Israel. Israel was to be a “light to the nations.” This story shows how their witness began reaching surrounding nations. This is consistent with Exodus 9:16. We all, from every tribe and tongue, are able to sit down with the bread and wine together and celebrate the grace of our Lord Jesus who has delivered us from sin and death.
Adapted from Exalting Jesus in Exodus by Tony Merida
Jethro said, “Blessed be the LORD, who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh and has delivered the people from under the hand of the Egyptians. Now I know that the LORD is greater than all gods, because in this affair they dealt arrogantly with the people.” And Jethro, Moses' father-in-law, brought a burnt offering and sacrifices to God; and Aaron came with all the elders of Israel to eat bread with Moses' father-in-law before God(Exodus 18:1-12).
This (passage) highlights Jethro’s relationship with Moses (vv. 1-6) and new faith in the God of Israel. The Amalekites and Midianities were closely related. Jethro was a Midianite priest who came to rejoice in Yahweh’s salvation.
A Family Reunion (18:1-6)
The news about Israel spread through the lands (v. 1). You could imagine Jethro and Zipporah asking travelers about the state of the Israelites. (Douglas) Stuart says,
Moses may have prearranged for Jethro upon leaving Midian (4:18) to take Zipporah and their two sons into his home for safety after they had gone part of the way to Egypt with Moses (4:20-26) while he went about the dangerous business of confronting Pharaoh in Egypt, with the understanding that once the Israelites had left Egypt according to God’s promise, they would reunite at Mount Sinai (3:12). If so, Jethro and Zipporah probably had been following Israelite progress and calculating when they should plan to leave for the prearranged rendezvous at the mountain of God. (Exodus, 404)
In verses 2-5 the two sons are with them and their names are mentioned: Gershom (“foreigner”) and Eliezer (“God is my help”). Their names summarize Moses, the Israelites, and us!
Displaying Love and Respect (18:5-7)
Notice the love and respect in these verses. Moses went out to Jethro, bowed down, and kissed him. Except for the genealogies, there are no other mentions of Moses’ wife and kids. The focus of the story is more on the conversion of his father-in-law, this Midianite priest. It is understandable that Moses’ wife and kids would become believers, but it is an amazing thing to consider the faith of Jethro. Perhaps the story focuses on his confession because he was a public figure and a religious leader of another faith. His conversion would have been big news! Today this story should encourage believers. Keep spreading the good news to everyone, including your family members! Not only did Jethro receive the good news, but later in the passage, he also gave wonderfully helpful advice to Moses (and us).
Testifying to the Good News (18:8-9)
Was Moses trying to convert his father-in-law? Yes! Some want to argue that you cannot really call this a conversion here. Okay. Maybe it is a stretch to say that in verse 11 his conversion took place, but at some113 point Jethro got converted. That seems clear to me. And what also is clear is that Moses was telling him the good news. He wanted to see his father-in-law converted.
Notice the summary of the good news (v. 8). Before, there was hardship; after, there was deliverance. Moses probably spent several hours recounting this whole story. God has brought us from death to life, and we should testify to this good news as well.
Jethro rejoiced in all that God had done (v. 9). It seems that Jethro had been skeptical of Moses’ initial call and had questions, but now his questions were answered by the facts of what had happened.
Believing in the Real Savior (18:10-12)
In verse 10 Jethro said, “Praise the Lord ... who rescued you.” What moved Jethro was this personal knowledge of Moses’ story. He knew Moses before the exodus and now after the exodus. He repeated the phrase “from the power of the Egyptians” because this is what amazed him! The defeat of Pharaoh and this superpower nation by Moses and the Israelites could only be explained by the miraculous salvation of Yahweh. So he said, “Praise be to Yahweh.” Based on this truth, Jethro made this awesome confession in verse 11:
Now I know that Yahweh is greater than all gods, because He did wonders when the Egyptians acted arrogantly against Israel.
That is another way of saying a New Testament phrase “I know the One I have believed in” (2 Tim 1:12) or “I was blind, and now I can see!” (John 9:25). Jethro said, “Now I know who the real God is.” Jesus said, “This is eternal life: that they may know You, the only true God, and the One You have sent—Jesus Christ” (John 17:3).
Jethro demonstrated that he had converted to faith in Yahweh (v. 12): he worshiped Yahweh according to the Israelite custom. He offered a “burnt offering,” which was understood to atone for past sins and to appeal for forgiveness and acceptance before God. He also offered “sacrifices to God” to be sure to cover for any inadequacies in approaching Yahweh. All of this was to ensure that he was accepted in genuine fellowship with God. He ate a covenant meal with other worshipers of Yahweh in the presence of Yahweh. This signified Jethro’s formal admission into Israel. Notice that the leaders had a meal with him “in God’s presence.”
Let us spread the gospel! How? Be ready to testify of God’s grace in salvation as Moses was here (cf. Acts 20:24). Let us also spread the114 gospel lovingly. Look at the respect and warmth Moses had (cf. 1 Pet 3:15). And let us spread the gospel to the nations. God’s plan for the nations was displayed in Jethro’s conversion. He was outside the people of Israel, yet he was converted. God promised to bless all the nations through Israel. Israel was to be a “light to the nations.” This story shows how their witness began reaching surrounding nations. This is consistent with Exodus 9:16. We all, from every tribe and tongue, are able to sit down with the bread and wine together and celebrate the grace of our Lord Jesus who has delivered us from sin and death.
Adapted from Exalting Jesus in Exodus by Tony Merida
Tuesday, November 14, 2017
Essentials For A Healthy Community Of Faith: God's Power
Then Amalek came and fought with Israel at Rephidim. So Moses said to Joshua, “Choose for us men, and go out and fight with Amalek. Tomorrow I will stand on the top of the hill with the staff of God in my hand.” So Joshua did as Moses told him, and fought with Amalek, while Moses, Aaron, and Hur went up to the top of the hill. Whenever Moses held up his hand, Israel prevailed, and whenever he lowered his hand, Amalek prevailed. But Moses' hands grew weary, so they took a stone and put it under him, and he sat on it, while Aaron and Hur held up his hands, one on one side, and the other on the other side. So his hands were steady until the going down of the sun. And Joshua overwhelmed Amalek and his people with the sword.
Then the LORD said to Moses, “Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven.” And Moses built an altar and called the name of it, The LORD Is My Banner, saying, “A hand upon the throne of the LORD! The LORD will have war with Amalek from generation to generation.” (Exodus 17:8-16)
A healthy community of faith relies on God’s power. Here we see Israel’s first outside enemy after the exodus. They represent the seed of the serpent rising up against the seed of Eve. As we examine this, let us consider five questions.
Who Were They? (17:8)
The Amalekites traced their lineage back to Esau. Amalek was the grandson of Esau (Gen 36:12). They inhabited the northern Sinai Peninsula (Gen 14:7; Num 13:29).
(Douglas K.)Stuart says,
[The Amalekites] organized themselves into a very early national nomadic group (“first among the nations,” in the words of Balaam, Num 24:20) that lived partly by attacking other population groups and plundering their wealth (cf. Judg 3:13). The Amalekites had domesticated the camel and used its swiftness effectively in surprise attacks. Not only did the Amalekites attack Israel at Rephidim, but a year later they attacked them again at Hormah, when the Israelites had been driven out of southern Canaan and were on the run after their foolish attempt to enter the promised land in spite of God’s command through Moses that they could not (Num 14:43-45). (Exodus, 393)
The struggles with the Amalekites continued after Israel crossed the Jordan (Num 14:43; 1 Sam 15; 30).
Israel’s first enemy came from within. The difficulties at Marah, the Desert of Sin, and Massah and Meribah were caused by their own disbelief and discontentment. It led to grumbling against their leaders and against God. As a result, they were divided and discouraged. Here in Exodus 17:8-13, they have an outside enemy.
Healthy communities of faith must be aware of both threats. In the book of Acts, the people encountered opposition from the outside, like threats and persecution (Acts 4:29; 11:19). They also had problems on the inside, as in the case of Ananias and Sapphira (Acts 5:1-11).
Why Were They Fighting?
We cannot be sure why they were fighting. They might have felt threatened by Israel’s sudden arrival, or they might have been trying to protect their resources. They could have just seen Israel as vulnerable and attacked them. When Moses looked back on the battle in Deuteronomy 25:17-18, he said they had attacked Israel when they were weary. They attacked men, women, and children, even from behind. They had no fear of God. Clearly the Amalekites were not in God’s army, so they were taking orders from the enemy.
How Did They Engage the Enemy? (17:9-13)
Moses told Joshua, “Select some men for us and go fight against Amalek. Tomorrow I will stand on the hilltop with God’s staff in my hand” (v. 9). I am not sure if Joshua thought, “Yeah, right. I will fight while you hold up a stick!” However, we know that he obeyed, and we actually see a powerful picture here.
Israel used physical weapons led by Joshua (17:9-10, 13). Joshua was a warrior who would eventually become a dominant figure in Israel. Here he was introduced. He would be among the few who were faithful in the wilderness (see Num 14:6-9, 30) and would succeed Moses, leading Israel into Canaan (Deut 34:9; Josh 1:1-9). Later, Joshua would be known for his courage and bravery.
Throughout Exodus God was showing little flashes of things to come. There would be a prophet, like Moses, and a warrior who will fight for you, like Joshua, all together in one person: Jesus Christ.
Moses told Joshua to choose some men and go fight. So Joshua selected his team and went. Moses used spiritual weapons. He went to the hillside and raised his shepherd’s staff, a symbol of God’s presence, His promises, and His power (vv. 9-12). Moses’ actions demonstrated that he was dependent on God for victory. The battle was the Lord’s.
Notice that it was not by physical force alone that the battle was won or lost. Though some might argue that this was not really “prayer” (the text never says Moses was praying), there are two reasons we can indeed call this “intercession.”
Moses lifted up his hand(s), appealing to God to show His power. When Moses lowered his hands, they began to lose the battle (v. 11). Aaron and Hur helped Moses by giving him a seat and holding up his hands (v. 12). The result was that they overwhelmed the enemy (v. 13). This action reminds me of a roller coaster ride. Why do people raise their hands? (Well, some of them. Others of us close our eyes and hold our breath!) They are saying in a sense, “It is out of my control, and I’m OK with that.”
Raising one’s arms is a sign of dependent prayer elsewhere in the Bible. Remember Pharaoh asking Moses to pray for him?
Pharaoh sent for Moses and Aaron. “I have sinned this time,” he said to them. “Yahweh is the Righteous One, and I and my people are the guilty ones. Make an appeal to Yahweh. There has been enough of God’s thunder and hail. I will let you go; you don’t need to stay any longer.”
Moses said to him, “When I have left the city, I will extend my hands to Yahweh. The thunder will cease, and there will be no more hail, so that you may know the earth belongs to Yahweh. (Exod 9:27-29)
Likewise, the psalmist spoke of uplifted hands, seeking God:
My lips will glorify You
because Your faithful love is better than life. So I will praise You as long as I live;
at Your name, I will lift up my hands. (Ps 63:3-4)
May my prayer be set before You as incense,
the raising of my hands as the evening offering. (Ps 141:2)
In the New Testament, Paul commanded,
Therefore, I want the men in every place to pray, lifting up holy hands without anger or argument. (1 Tim 2:8)
The text might not say “prayer,” but Moses was clearly depending on God for victory. We may fight like Joshua, but we must also cry out to God in prayer like Moses.
The idea of prayer seems to be confirmed by the last verse: “Indeed, my hand is lifted up toward the Lord’s throne” (Exod 17:16). This phrase is hard to translate, but I like the ESV’s translation: “A hand upon the throne of the Lord!” Elsewhere, the Bible describes prayer as coming to the throne. We can come to the throne because of Jesus’ work, and we are now invited to the “throne of grace with boldness, so that we may receive mercy and find grace to help us at the proper time” (Heb 4:16).
In our battles we must fight like Joshua, but we also must hold up our hands to God’s throne and say, “It is out of my control.” We must go to the throne of grace and say, “Help me!” We need courageous, Joshua like warriors who will take the gospel to hard places, fight injustice, and serve the needy—but all of it must be done in a spirit of dependent prayer.
What Happened After the Victory? (17:14-16)
The Lord said to Moses, “Write this down on a scroll as a reminder and recite it to Joshua” (v. 14). Here we see that Joshua was to be the successor. Notice also that God said, “Write this down.” Why write it down? If anyone would remember this event, it would have been Joshua, right? We have all known those guys who used to play high school basketball who can recount specific games and how well they played back in the glory days! Why write it down? They needed to write it down because God knew that the people were going to be dealing with the Amalekites again, as well as other enemies of God. So God made them write it down so everyone might know that God fights for His people.
This is the first time we have this idea of “write this down.” God has given us the Scriptures, showing us who He is, what He has done, and who we are. The Bible is a memorial of what God has done for us. He defeated the Amalekites for us, and conquered all the other enemies, bringing forth the Messiah. The New Testament authors wrote down for us the words and deeds of Jesus, and the good news has been passed down for generations to us. The Bible is the grand story of redemptive history.
God then predicted, “I will completely blot out the memory of Amalek under heaven” (v. 14). This would happen later.
Moses went on to build an altar (vv. 15-16). He did this in order to praise God and remind His people of His power. Altars were built to express gratitude. The patriarchs sometimes named altars, as Jacob did (Gen 33:20; 35:7). Moses does the same here, calling it “The Lord is My Banner” (Yahweh-nissi). This word was used “in military contexts, where the nēs is a signal pole around which an army or army unit can rally, regroup, or return for instructions” (Stuart, Exodus, 400). The Lord is where we regroup, rally, and get instructions.
How Should We Apply This?
Consider your need for God’s power. There is a battle between the children of light and the powers of darkness. The church’s spiritual warfare with the powers of darkness is noted in the New Testament in several places (e.g., Eph 5:8-14; 6:12). Jesus conquered our greatest enemies, but because a “mop up operation” still exists, we need God’s power. 111From reading Ephesians 6:10-12 we know that our enemy is deceptive. He uses all kinds of tactics. He is aggressive. Do not be naïve. Do not forget that you are in a battle. Israel’s story is our story. They had been redeemed and were on their way to the promised land (like us), but on the way they faced enemies (so will we). Moses discovered that prayer is more powerful than the problem (cf. Eph 3:20-21; 6:18-20).
Also, consider how they got the power: a mediator. Moses interceded for them. On one hand, we can learn about seeking God from Moses, and on another, Moses points us to the ultimate intercessor, Jesus Christ. We have a greater mediator interceding for us. Many great intercessors stand out in the Old Testament—David, Solomon, Nehemiah—but none are like Jesus. How is Jesus a greater intercessor? Jesus is fully God and Man! He is the ultimate mediator. Jesus is the greater warrior than Joshua, defeating our ultimate enemies and making it possible for us to know God and commune with Him; and He is the greater Moses, praying for His people. But Jesus does not have to have His arms raised by anyone. He does not get tired of interceding! “Moses’ hands grew heavy” (Exod 17:12), but Jesus “always lives to intercede for [us]” (Heb 7:25). Jesus does exactly what Moses did. While we fight the good fight, He intercedes for us. Oh, the wonder of the interceding Son of God (Rom 8:34)!
The Lord is our banner also, but in a way even Moses could hardly have imagined. Consider Isaiah 11:10:
On that day the root of Jesse will stand as a banner for the peoples. The nations will seek Him, and His resting place will be glorious.
Jesus Christ is the banner for God’s people, who rally to Him from every nation! Around His cross we are unified, encouraged, and instructed. It is through Jesus that we experience spiritual victories. Apart from His work and His intercession, we have no hope.
Adapted from Exalting Jesus in Exodus by Tony Merida
Then the LORD said to Moses, “Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven.” And Moses built an altar and called the name of it, The LORD Is My Banner, saying, “A hand upon the throne of the LORD! The LORD will have war with Amalek from generation to generation.” (Exodus 17:8-16)
A healthy community of faith relies on God’s power. Here we see Israel’s first outside enemy after the exodus. They represent the seed of the serpent rising up against the seed of Eve. As we examine this, let us consider five questions.
Who Were They? (17:8)
The Amalekites traced their lineage back to Esau. Amalek was the grandson of Esau (Gen 36:12). They inhabited the northern Sinai Peninsula (Gen 14:7; Num 13:29).
(Douglas K.)Stuart says,
[The Amalekites] organized themselves into a very early national nomadic group (“first among the nations,” in the words of Balaam, Num 24:20) that lived partly by attacking other population groups and plundering their wealth (cf. Judg 3:13). The Amalekites had domesticated the camel and used its swiftness effectively in surprise attacks. Not only did the Amalekites attack Israel at Rephidim, but a year later they attacked them again at Hormah, when the Israelites had been driven out of southern Canaan and were on the run after their foolish attempt to enter the promised land in spite of God’s command through Moses that they could not (Num 14:43-45). (Exodus, 393)
The struggles with the Amalekites continued after Israel crossed the Jordan (Num 14:43; 1 Sam 15; 30).
Israel’s first enemy came from within. The difficulties at Marah, the Desert of Sin, and Massah and Meribah were caused by their own disbelief and discontentment. It led to grumbling against their leaders and against God. As a result, they were divided and discouraged. Here in Exodus 17:8-13, they have an outside enemy.
Healthy communities of faith must be aware of both threats. In the book of Acts, the people encountered opposition from the outside, like threats and persecution (Acts 4:29; 11:19). They also had problems on the inside, as in the case of Ananias and Sapphira (Acts 5:1-11).
Why Were They Fighting?
We cannot be sure why they were fighting. They might have felt threatened by Israel’s sudden arrival, or they might have been trying to protect their resources. They could have just seen Israel as vulnerable and attacked them. When Moses looked back on the battle in Deuteronomy 25:17-18, he said they had attacked Israel when they were weary. They attacked men, women, and children, even from behind. They had no fear of God. Clearly the Amalekites were not in God’s army, so they were taking orders from the enemy.
How Did They Engage the Enemy? (17:9-13)
Moses told Joshua, “Select some men for us and go fight against Amalek. Tomorrow I will stand on the hilltop with God’s staff in my hand” (v. 9). I am not sure if Joshua thought, “Yeah, right. I will fight while you hold up a stick!” However, we know that he obeyed, and we actually see a powerful picture here.
Israel used physical weapons led by Joshua (17:9-10, 13). Joshua was a warrior who would eventually become a dominant figure in Israel. Here he was introduced. He would be among the few who were faithful in the wilderness (see Num 14:6-9, 30) and would succeed Moses, leading Israel into Canaan (Deut 34:9; Josh 1:1-9). Later, Joshua would be known for his courage and bravery.
Throughout Exodus God was showing little flashes of things to come. There would be a prophet, like Moses, and a warrior who will fight for you, like Joshua, all together in one person: Jesus Christ.
Moses told Joshua to choose some men and go fight. So Joshua selected his team and went. Moses used spiritual weapons. He went to the hillside and raised his shepherd’s staff, a symbol of God’s presence, His promises, and His power (vv. 9-12). Moses’ actions demonstrated that he was dependent on God for victory. The battle was the Lord’s.
Notice that it was not by physical force alone that the battle was won or lost. Though some might argue that this was not really “prayer” (the text never says Moses was praying), there are two reasons we can indeed call this “intercession.”
Moses lifted up his hand(s), appealing to God to show His power. When Moses lowered his hands, they began to lose the battle (v. 11). Aaron and Hur helped Moses by giving him a seat and holding up his hands (v. 12). The result was that they overwhelmed the enemy (v. 13). This action reminds me of a roller coaster ride. Why do people raise their hands? (Well, some of them. Others of us close our eyes and hold our breath!) They are saying in a sense, “It is out of my control, and I’m OK with that.”
Raising one’s arms is a sign of dependent prayer elsewhere in the Bible. Remember Pharaoh asking Moses to pray for him?
Pharaoh sent for Moses and Aaron. “I have sinned this time,” he said to them. “Yahweh is the Righteous One, and I and my people are the guilty ones. Make an appeal to Yahweh. There has been enough of God’s thunder and hail. I will let you go; you don’t need to stay any longer.”
Moses said to him, “When I have left the city, I will extend my hands to Yahweh. The thunder will cease, and there will be no more hail, so that you may know the earth belongs to Yahweh. (Exod 9:27-29)
Likewise, the psalmist spoke of uplifted hands, seeking God:
My lips will glorify You
because Your faithful love is better than life. So I will praise You as long as I live;
at Your name, I will lift up my hands. (Ps 63:3-4)
May my prayer be set before You as incense,
the raising of my hands as the evening offering. (Ps 141:2)
In the New Testament, Paul commanded,
Therefore, I want the men in every place to pray, lifting up holy hands without anger or argument. (1 Tim 2:8)
The text might not say “prayer,” but Moses was clearly depending on God for victory. We may fight like Joshua, but we must also cry out to God in prayer like Moses.
The idea of prayer seems to be confirmed by the last verse: “Indeed, my hand is lifted up toward the Lord’s throne” (Exod 17:16). This phrase is hard to translate, but I like the ESV’s translation: “A hand upon the throne of the Lord!” Elsewhere, the Bible describes prayer as coming to the throne. We can come to the throne because of Jesus’ work, and we are now invited to the “throne of grace with boldness, so that we may receive mercy and find grace to help us at the proper time” (Heb 4:16).
In our battles we must fight like Joshua, but we also must hold up our hands to God’s throne and say, “It is out of my control.” We must go to the throne of grace and say, “Help me!” We need courageous, Joshua like warriors who will take the gospel to hard places, fight injustice, and serve the needy—but all of it must be done in a spirit of dependent prayer.
What Happened After the Victory? (17:14-16)
The Lord said to Moses, “Write this down on a scroll as a reminder and recite it to Joshua” (v. 14). Here we see that Joshua was to be the successor. Notice also that God said, “Write this down.” Why write it down? If anyone would remember this event, it would have been Joshua, right? We have all known those guys who used to play high school basketball who can recount specific games and how well they played back in the glory days! Why write it down? They needed to write it down because God knew that the people were going to be dealing with the Amalekites again, as well as other enemies of God. So God made them write it down so everyone might know that God fights for His people.
This is the first time we have this idea of “write this down.” God has given us the Scriptures, showing us who He is, what He has done, and who we are. The Bible is a memorial of what God has done for us. He defeated the Amalekites for us, and conquered all the other enemies, bringing forth the Messiah. The New Testament authors wrote down for us the words and deeds of Jesus, and the good news has been passed down for generations to us. The Bible is the grand story of redemptive history.
God then predicted, “I will completely blot out the memory of Amalek under heaven” (v. 14). This would happen later.
Moses went on to build an altar (vv. 15-16). He did this in order to praise God and remind His people of His power. Altars were built to express gratitude. The patriarchs sometimes named altars, as Jacob did (Gen 33:20; 35:7). Moses does the same here, calling it “The Lord is My Banner” (Yahweh-nissi). This word was used “in military contexts, where the nēs is a signal pole around which an army or army unit can rally, regroup, or return for instructions” (Stuart, Exodus, 400). The Lord is where we regroup, rally, and get instructions.
How Should We Apply This?
Consider your need for God’s power. There is a battle between the children of light and the powers of darkness. The church’s spiritual warfare with the powers of darkness is noted in the New Testament in several places (e.g., Eph 5:8-14; 6:12). Jesus conquered our greatest enemies, but because a “mop up operation” still exists, we need God’s power. 111From reading Ephesians 6:10-12 we know that our enemy is deceptive. He uses all kinds of tactics. He is aggressive. Do not be naïve. Do not forget that you are in a battle. Israel’s story is our story. They had been redeemed and were on their way to the promised land (like us), but on the way they faced enemies (so will we). Moses discovered that prayer is more powerful than the problem (cf. Eph 3:20-21; 6:18-20).
Also, consider how they got the power: a mediator. Moses interceded for them. On one hand, we can learn about seeking God from Moses, and on another, Moses points us to the ultimate intercessor, Jesus Christ. We have a greater mediator interceding for us. Many great intercessors stand out in the Old Testament—David, Solomon, Nehemiah—but none are like Jesus. How is Jesus a greater intercessor? Jesus is fully God and Man! He is the ultimate mediator. Jesus is the greater warrior than Joshua, defeating our ultimate enemies and making it possible for us to know God and commune with Him; and He is the greater Moses, praying for His people. But Jesus does not have to have His arms raised by anyone. He does not get tired of interceding! “Moses’ hands grew heavy” (Exod 17:12), but Jesus “always lives to intercede for [us]” (Heb 7:25). Jesus does exactly what Moses did. While we fight the good fight, He intercedes for us. Oh, the wonder of the interceding Son of God (Rom 8:34)!
The Lord is our banner also, but in a way even Moses could hardly have imagined. Consider Isaiah 11:10:
On that day the root of Jesse will stand as a banner for the peoples. The nations will seek Him, and His resting place will be glorious.
Jesus Christ is the banner for God’s people, who rally to Him from every nation! Around His cross we are unified, encouraged, and instructed. It is through Jesus that we experience spiritual victories. Apart from His work and His intercession, we have no hope.
Adapted from Exalting Jesus in Exodus by Tony Merida
Friday, August 4, 2017
Book Review: Exalting Jesus In Acts
I recently received Exalting Jesus In Acts which was written by Tony Merida. One of the reasons I wanted to look this commentary over is our church just finished going through the book of Acts in Sunday School for our adults. Like all the commentaries in this series, each chapter is outlined as far as what that particular chapter will be looking at as well what verses it will be covering. Since Acts is such a big book in the Bible, the book itself is pretty lengthy even the chapters are not. This is probably one of the thickest commentaries from this series I have. Each chapter ends with some discussion questions which is good for small group settings and possible application points for a sermon.
I want to touch on a couple of particular verses in Acts the Merida comments on. The first being Acts 2:38-39, which says, "And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself" (The commentary mostly uses the Christian Standard Bible [CSB], but I will quoting from the English Standard Version [ESV]). This is one of the go-to passage for those who embrace Infant Baptist. I wish I could say that Merida did touch on that, but he went in the area of baptismal regeneration, which the belief that when you are baptized, you are saved, which was an interesting discussion, but I wished he would have addressed more on the Infant Baptism viewpoint.
The second one is Acts 8:39-40, which says, "And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing. But Philip found himself at Azotus, and as he passed through he preached the gospel to all the towns until he came to Caesarea." This passages takes place right after Phillip shared Christ with the Ethiopian Eunuch and baptized him. You might be wondering why I wanted to look at this passage. My reason is a few years ago, I heard a preach say that the reason God took Phillip and zipped him from one place to another was to thank him for his service. You can imagine the confusion I had when I heard that. There is not many answers as to why Phillip was beamed like a Star Trek transporter by God to Azotus. Sadly, Merida does not go there nor did he give a theory as to why that happened. I guess this part of Acts will remain a mystery.
Despite my disappointment with the two passages I mentioned, this is an excellent commentary and highly recommend it.
Thanks B&H Publishing for letting me review this book.
Saturday, June 17, 2017
God Satisfies, Idols Are Stupid
You shall have no other gods before me (Exodus 20:3).
The first commandment does away with atheism on one hand and pantheism or polytheism on the other. It assumes that there is one true God and no other. It also addresses the deep problem of the human heart: idolatry.
Everyone is a worshiper of someone or something. Idolatry is putting someone or something else in the place of God. Idolatry is exchanging the glory of the Creator for the creation, leading to a life of ignorance and moral corruption (Rom 1:18-25). Idols are not just on pagan altars but in the hearts of people (Ezek 14; Gal 5:19-20).
We must see our idols for what they are: they are stupid! After seeing this, we must crush them in repentance and turn to the living God instead. Idols will not satisfy. Only God will satisfy the human heart. We need to properly assess created things. Enjoy creation, steward creation, but worship the Creator!
What attribute of God comes to mind in the first command? Consider the command stated positively: “I shall be your only God.” What does this teach? It teaches that our God is a jealous God. He will not share His glory with another.
Adapted from Exalting Jesus in Exodus by Tony Merida
The first commandment does away with atheism on one hand and pantheism or polytheism on the other. It assumes that there is one true God and no other. It also addresses the deep problem of the human heart: idolatry.
Everyone is a worshiper of someone or something. Idolatry is putting someone or something else in the place of God. Idolatry is exchanging the glory of the Creator for the creation, leading to a life of ignorance and moral corruption (Rom 1:18-25). Idols are not just on pagan altars but in the hearts of people (Ezek 14; Gal 5:19-20).
We must see our idols for what they are: they are stupid! After seeing this, we must crush them in repentance and turn to the living God instead. Idols will not satisfy. Only God will satisfy the human heart. We need to properly assess created things. Enjoy creation, steward creation, but worship the Creator!
What attribute of God comes to mind in the first command? Consider the command stated positively: “I shall be your only God.” What does this teach? It teaches that our God is a jealous God. He will not share His glory with another.
Adapted from Exalting Jesus in Exodus by Tony Merida
Thursday, June 1, 2017
A Cross-Centered Life Treasures Christ Not the World
But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world (Galatians 6:14).
The cross has a present power in our lives. The cross has the power to free us from the world's bondage. "The world" speaks of the system and nature of this age. Corruption, meaninglessness, hopelessness, futility, warped values, and despair are all aspects of this world. Paul says the believer and the world are dead to each other! The two have parted ways.
Our position in one sense, objectively, forensically, is this: we have been crucified already with Jesus. We belong to Him (5:24). The best way to understand this phrase in 14b is, "I have been crucified with Christ" (2:19). So we died. But we live. There is a new "I." The old self has died—the rebellious, enslaved, unbelieving self died. Now there is a new "I," a new creation.
Paul wants us to know that when Christ died, we died to the world, and now we live a new life in Him. It does not mean that the world does not affect us. The deathblow has been dealt at the cross, but the world still has a lingering influence. One day, though, when Christ returns, there will be no more corruption. Now the Christian life is about becoming what we are! We are dead to this world and alive to Christ. The world is not the believer's treasure, Christ is.
On account of the cross, the cares of this world do not have to crush us because we have a different perspective than the world. You know that if God will give you Christ, He will give all you need ultimately. The enticements of the world do not have to persuade us like they do the rest of society because we have new affections. Greed can be replaced by generosity; lust with purity; anxiety with truth; envy with love.
Paul says, "Live this out! Live as though this world has nothing for you and Christ is everything to you! Die to the enticements and cares of this world, and live as though Christ were your ultimate treasure. The motto for the Christian is: the world has nothing for us; Christ is everything to us. This is the daily power of the cross."
Charles Spurgeon, in a sermon called "Grand Glorying," writes these amazing words:
What means he by this? Why, he means that ever since he fell in love with Jesus Christ, he lost all love for the world! It seemed to him to be a poor, crucified, dying thing, and he turned away from it just as you would from a criminal whom you might see hanging in chains—and would desire to go anywhere rather than see the poor being. So Paul seemed to see the world on gallows—hung up there. "There," he said, "that is what I think of you and all your pomp, and all your power, and all your wealth, and all your fame! You are on the gallows, a malefactor, nailed up, crucified! I would not give a fig for you!" ... And now observe the other Cross. There is Paul on that. The world thinks as little of Paul as Paul does of the world. The world says, "Oh, the harebrained Paul! He was once sensible, but he has gone mad upon that stubborn notion about the Crucified one! The man is a fool." So the world crucifies him ... So is it with the world and the genuine Christian.
Can you look at your idols—money, success, human praise, power, peer approval, wanting attention, ungodly romance—and say, "I would not give a fig for you"? See your idols for what they are: pathetic, crucified, dying things. They are not attractive to the person who sees them for what they are and sees Jesus for all He is.
Can you accept that you will be different from the world if you live out this verse? Others may deem you "crazy" or "foolish." So be it. Treasure Jesus, not the world. The cross gives us the power to do just that.
Adapted from Exalting Jesus in Galatians by David Platt and Tony Merida
The cross has a present power in our lives. The cross has the power to free us from the world's bondage. "The world" speaks of the system and nature of this age. Corruption, meaninglessness, hopelessness, futility, warped values, and despair are all aspects of this world. Paul says the believer and the world are dead to each other! The two have parted ways.
Our position in one sense, objectively, forensically, is this: we have been crucified already with Jesus. We belong to Him (5:24). The best way to understand this phrase in 14b is, "I have been crucified with Christ" (2:19). So we died. But we live. There is a new "I." The old self has died—the rebellious, enslaved, unbelieving self died. Now there is a new "I," a new creation.
Paul wants us to know that when Christ died, we died to the world, and now we live a new life in Him. It does not mean that the world does not affect us. The deathblow has been dealt at the cross, but the world still has a lingering influence. One day, though, when Christ returns, there will be no more corruption. Now the Christian life is about becoming what we are! We are dead to this world and alive to Christ. The world is not the believer's treasure, Christ is.
On account of the cross, the cares of this world do not have to crush us because we have a different perspective than the world. You know that if God will give you Christ, He will give all you need ultimately. The enticements of the world do not have to persuade us like they do the rest of society because we have new affections. Greed can be replaced by generosity; lust with purity; anxiety with truth; envy with love.
Paul says, "Live this out! Live as though this world has nothing for you and Christ is everything to you! Die to the enticements and cares of this world, and live as though Christ were your ultimate treasure. The motto for the Christian is: the world has nothing for us; Christ is everything to us. This is the daily power of the cross."
Charles Spurgeon, in a sermon called "Grand Glorying," writes these amazing words:
What means he by this? Why, he means that ever since he fell in love with Jesus Christ, he lost all love for the world! It seemed to him to be a poor, crucified, dying thing, and he turned away from it just as you would from a criminal whom you might see hanging in chains—and would desire to go anywhere rather than see the poor being. So Paul seemed to see the world on gallows—hung up there. "There," he said, "that is what I think of you and all your pomp, and all your power, and all your wealth, and all your fame! You are on the gallows, a malefactor, nailed up, crucified! I would not give a fig for you!" ... And now observe the other Cross. There is Paul on that. The world thinks as little of Paul as Paul does of the world. The world says, "Oh, the harebrained Paul! He was once sensible, but he has gone mad upon that stubborn notion about the Crucified one! The man is a fool." So the world crucifies him ... So is it with the world and the genuine Christian.
Can you look at your idols—money, success, human praise, power, peer approval, wanting attention, ungodly romance—and say, "I would not give a fig for you"? See your idols for what they are: pathetic, crucified, dying things. They are not attractive to the person who sees them for what they are and sees Jesus for all He is.
Can you accept that you will be different from the world if you live out this verse? Others may deem you "crazy" or "foolish." So be it. Treasure Jesus, not the world. The cross gives us the power to do just that.
Adapted from Exalting Jesus in Galatians by David Platt and Tony Merida
Wednesday, May 31, 2017
A Cross-Centered Life Boasts in the Cross Not Self
But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world (Galatians 6:14).
Paul says, I will not boast in myself; I will boast in someone and something else. He says, "But as for me, I will never boast about anything except the cross of our Lord Jesus Christ." When Paul says, "I will never," he uses that Greek expression me genoito, the strongest Greek negative he could use (cf. Rom 6:1-2). He is trying to find absolute language to emphasize this point: Do not ever boast in anything except the cross. To put it positively, only boast in the cross. Boast means to "glory in," "make much of," "be consumed with," or "be mastered by" something. It is deep. It comes from your center, from your soul. The psalmist says, "We boast in God all day long; we will praise Your name forever" (Ps 44:8). May it never be that we would ever make much of anything, or ever glory in anything, or be mastered by anything, except the cross!
Boasting in the cross implies that you place your confidence in Christ and His work for your salvation. You are not trusting in your religious acts. Cross-exalters rest everything in what Christ has done. Cross-exalters believe that Jesus lived the life we could not live and died the death we should have died. Those who boast in the cross simply say, "This is for my peace: Jesus died in my place." Boasting in the cross implies that God accepts you because of the work of Christ. You can say, "Because of the cross, the wrath of God will not be poured out on me. Because of the cross, I am united to Christ. Because of the cross, I am dead to this world and all its claims on my life. Because of the cross, I have become a new creation." So boast in the cross. Revel in it. Rejoice in it.
Boast only in the cross because every spiritual blessing you enjoy or will enjoy is due to the cross. Everything we enjoy as new creations is owing to the cross. Do you enjoy justification? Boast in the cross. Do you enjoy redemption? Boast in the cross. Do you enjoy adoption? Boast in the cross. Do you enjoy the Spirit? Boast in the cross.
Adapted from Exalting Jesus in Galatians by David Platt and Tony Merida
Paul says, I will not boast in myself; I will boast in someone and something else. He says, "But as for me, I will never boast about anything except the cross of our Lord Jesus Christ." When Paul says, "I will never," he uses that Greek expression me genoito, the strongest Greek negative he could use (cf. Rom 6:1-2). He is trying to find absolute language to emphasize this point: Do not ever boast in anything except the cross. To put it positively, only boast in the cross. Boast means to "glory in," "make much of," "be consumed with," or "be mastered by" something. It is deep. It comes from your center, from your soul. The psalmist says, "We boast in God all day long; we will praise Your name forever" (Ps 44:8). May it never be that we would ever make much of anything, or ever glory in anything, or be mastered by anything, except the cross!
Boasting in the cross implies that you place your confidence in Christ and His work for your salvation. You are not trusting in your religious acts. Cross-exalters rest everything in what Christ has done. Cross-exalters believe that Jesus lived the life we could not live and died the death we should have died. Those who boast in the cross simply say, "This is for my peace: Jesus died in my place." Boasting in the cross implies that God accepts you because of the work of Christ. You can say, "Because of the cross, the wrath of God will not be poured out on me. Because of the cross, I am united to Christ. Because of the cross, I am dead to this world and all its claims on my life. Because of the cross, I have become a new creation." So boast in the cross. Revel in it. Rejoice in it.
Boast only in the cross because every spiritual blessing you enjoy or will enjoy is due to the cross. Everything we enjoy as new creations is owing to the cross. Do you enjoy justification? Boast in the cross. Do you enjoy redemption? Boast in the cross. Do you enjoy adoption? Boast in the cross. Do you enjoy the Spirit? Boast in the cross.
Adapted from Exalting Jesus in Galatians by David Platt and Tony Merida
Friday, April 14, 2017
Remembering Jesus As Our Substitute
The following is adapted from Tony Merida's Exalting Jesus In Exodus (Christ-Centered Exposition):
In the United States, significant events can result in scheduled holidays. We take time each year to celebrate Memorial Day, Independence Day, Labor Day, Veterans Day, and many more. These days are a time to remember what has happened in the past. They tell of where we have been and where we are going. In Exodus 12, we find God doing something on a much grander scale. God changed the calendar of the Israelites so that they would celebrate the Passover. He told Moses and Aaron that there would be a new calendar and it would be a sign of a new beginning. This tells us of the importance of the event.
God established their calendar based on theology. At the beginning of each year, they would remember God’s great salvation. God came first in their lives and was central to all that they did. This change in their calendar to focus on theology points us to transformation. God calls us to keep Him at the center of our lives. Because of this, we are continually going through a transformation process for God’s glory and our sanctification.
The instructions for the Passover were given twice in chapter 12 (vv. 1-13, 21-23), separated by instructions regarding the Festival of Unleavened Bread (vv. 14-20). Verses 1-13 include the Lord’s instructions to Moses. Then in verses 21-23 Moses relayed the instructions to the elders.
They were to take a lamb on the tenth day of this month for each household or for the number of people who could eat a lamb (v. 4). The lamb served as a substitute. However, the lamb was only acceptable if it was a one-year old male without blemish (v. 5). It was selected on the tenth day and kept until the fourteenth day. These qualifications were very important. In Deuteronomy 17:1 God said that a blemished animal used for a sacrifice was an abomination. Israel needed a perfect substitute, a perfect sacrifice.
This need for a perfect sacrifice reminds us of our own state. We, being corrupted by our sin, cannot save ourselves. Our good works are like the blemished lamb—unworthy before a holy God. We need One who serves as a substitute on our behalf. Jesus is the lamb for the household of God. Only through faith in Him are our sins covered. He alone is our hope.
In verses 6-7 we see what was to happen to this unblemished lamb. It was killed at twilight. The slain lamb vividly reminded everyone that all deserve judgment (cf. Rom 3:23). Consequently, a blameless life had to be sacrificed in the place of the guilty who needed salvation. The blood of the lamb was applied to the doorposts (v. 7). The obedience of placing the blood on the doorposts showed that a person believed God would keep His word and pass over him, sparing him from judgment. So Israel escaped judgment through this sacrifice, and salvation was accomplished by faith in the substitute.
In verses 8-11 God also provided instructions on how to serve and eat the lamb. It would be eaten with unleavened bread. The use of unleavened bread and the instruction to wear their clothes in a certain manner revealed that they needed to be prepared at any moment to depart. It was a reminder that they must be ready to follow God at a moment’s notice. In addition, they ate bitter herbs as a reminder of the bitterness they experienced in Egypt. The Passover would serve as a reminder of their time and escape from Egypt.
We likewise should remember the bitterness from which God has saved us. We were in a bitter bondage to our own sins, yet through Christ, our perfect Passover Lamb, we were delivered from the wrath of God and given new life (see 1 Cor 5:7; Heb 9:14). Many do not praise the God of grace with passion because they have a low view of sin. Thomas Watson said, “Till sin be bitter, Christ will not be sweet.” Remember what God has done for you in delivering you from bondage and giving you life.
Next we see a transition to the Lord’s response to the blood that is placed on the doorposts (vv. 12-13). God would now act decisively against the powerless gods of the Egyptians. While some had already been judged, all would now be judged. In His mighty judgment, God signaled that the real King is present. Yahweh was to be feared, not Pharaoh! Only the Lord is the true, righteous judge, and He would make Himself known. The events of Passover are an awesome demonstration of God’s holy judgment on Egypt and their false gods.
It is also important to recognize the sign imagery of verse 13. The blood on their doors served as a sign that judgment had already fallen at that house. Just as the plagues were a sign to Egypt of God’s justice and judgment, now the Passover was a sign of God’s mercy to Israel! God continued to keep the promise of Genesis 3:15 and the Abrahamic covenant. In the midst of looming judgment, God provided for the seed of woman. He protected Israel from slavery and death for future salvation. In accomplishing this, He said, “when I see the blood, I will pass over you. No plague will be among you to destroy you when I strike the land of Egypt.” God accepted the blood of the sacrifice and passed over their sin. Similarly, those who have been born again have Christ’s blood covering them. God sees Christ’s blood on us and passes over our sin. He forgives our trespasses and sees Christ’s righteousness as our own. What a merciful God!
In the United States, significant events can result in scheduled holidays. We take time each year to celebrate Memorial Day, Independence Day, Labor Day, Veterans Day, and many more. These days are a time to remember what has happened in the past. They tell of where we have been and where we are going. In Exodus 12, we find God doing something on a much grander scale. God changed the calendar of the Israelites so that they would celebrate the Passover. He told Moses and Aaron that there would be a new calendar and it would be a sign of a new beginning. This tells us of the importance of the event.
God established their calendar based on theology. At the beginning of each year, they would remember God’s great salvation. God came first in their lives and was central to all that they did. This change in their calendar to focus on theology points us to transformation. God calls us to keep Him at the center of our lives. Because of this, we are continually going through a transformation process for God’s glory and our sanctification.
The instructions for the Passover were given twice in chapter 12 (vv. 1-13, 21-23), separated by instructions regarding the Festival of Unleavened Bread (vv. 14-20). Verses 1-13 include the Lord’s instructions to Moses. Then in verses 21-23 Moses relayed the instructions to the elders.
They were to take a lamb on the tenth day of this month for each household or for the number of people who could eat a lamb (v. 4). The lamb served as a substitute. However, the lamb was only acceptable if it was a one-year old male without blemish (v. 5). It was selected on the tenth day and kept until the fourteenth day. These qualifications were very important. In Deuteronomy 17:1 God said that a blemished animal used for a sacrifice was an abomination. Israel needed a perfect substitute, a perfect sacrifice.
This need for a perfect sacrifice reminds us of our own state. We, being corrupted by our sin, cannot save ourselves. Our good works are like the blemished lamb—unworthy before a holy God. We need One who serves as a substitute on our behalf. Jesus is the lamb for the household of God. Only through faith in Him are our sins covered. He alone is our hope.
In verses 6-7 we see what was to happen to this unblemished lamb. It was killed at twilight. The slain lamb vividly reminded everyone that all deserve judgment (cf. Rom 3:23). Consequently, a blameless life had to be sacrificed in the place of the guilty who needed salvation. The blood of the lamb was applied to the doorposts (v. 7). The obedience of placing the blood on the doorposts showed that a person believed God would keep His word and pass over him, sparing him from judgment. So Israel escaped judgment through this sacrifice, and salvation was accomplished by faith in the substitute.
In verses 8-11 God also provided instructions on how to serve and eat the lamb. It would be eaten with unleavened bread. The use of unleavened bread and the instruction to wear their clothes in a certain manner revealed that they needed to be prepared at any moment to depart. It was a reminder that they must be ready to follow God at a moment’s notice. In addition, they ate bitter herbs as a reminder of the bitterness they experienced in Egypt. The Passover would serve as a reminder of their time and escape from Egypt.
We likewise should remember the bitterness from which God has saved us. We were in a bitter bondage to our own sins, yet through Christ, our perfect Passover Lamb, we were delivered from the wrath of God and given new life (see 1 Cor 5:7; Heb 9:14). Many do not praise the God of grace with passion because they have a low view of sin. Thomas Watson said, “Till sin be bitter, Christ will not be sweet.” Remember what God has done for you in delivering you from bondage and giving you life.
Next we see a transition to the Lord’s response to the blood that is placed on the doorposts (vv. 12-13). God would now act decisively against the powerless gods of the Egyptians. While some had already been judged, all would now be judged. In His mighty judgment, God signaled that the real King is present. Yahweh was to be feared, not Pharaoh! Only the Lord is the true, righteous judge, and He would make Himself known. The events of Passover are an awesome demonstration of God’s holy judgment on Egypt and their false gods.
It is also important to recognize the sign imagery of verse 13. The blood on their doors served as a sign that judgment had already fallen at that house. Just as the plagues were a sign to Egypt of God’s justice and judgment, now the Passover was a sign of God’s mercy to Israel! God continued to keep the promise of Genesis 3:15 and the Abrahamic covenant. In the midst of looming judgment, God provided for the seed of woman. He protected Israel from slavery and death for future salvation. In accomplishing this, He said, “when I see the blood, I will pass over you. No plague will be among you to destroy you when I strike the land of Egypt.” God accepted the blood of the sacrifice and passed over their sin. Similarly, those who have been born again have Christ’s blood covering them. God sees Christ’s blood on us and passes over our sin. He forgives our trespasses and sees Christ’s righteousness as our own. What a merciful God!
Saturday, February 4, 2017
"A Cross-Centered Life Treasures Christ Not the World"
The cross has a present power in our lives. The cross has the power to free us from the world's bondage. "The world" speaks of the system and nature of this age. Corruption, meaninglessness, hopelessness, futility, warped values, and despair are all aspects of this world. Paul says the believer and the world are dead to each other! The two have parted ways.
Our position in one sense, objectively, forensically, is this: we have been crucified already with Jesus. We belong to Him (5:24). The best way to understand this phrase in 14b is, "I have been crucified with Christ" (2:19). So we died. But we live. There is a new "I." The old self has died—the rebellious, enslaved, unbelieving self died. Now there is a new "I," a new creation.
Paul wants us to know that when Christ died, we died to the world, and now we live a new life in Him. It does not mean that the world does not affect us. The deathblow has been dealt at the cross, but the world still has a lingering influence. One day, though, when Christ returns, there will be no more corruption. Now the Christian life is about becoming what we are! We are dead to this world and alive to Christ. The world is not the believer's treasure, Christ is.
On account of the cross, the cares of this world do not have to crush us because we have a different perspective than the world. You know that if God will give you Christ, He will give all you need ultimately. The enticements of the world do not have to persuade us like they do the rest of society because we have new affections. Greed can be replaced by generosity; lust with purity; anxiety with truth; envy with love.
Paul says, "Live this out! Live as though this world has nothing for you and Christ is everything to you! Die to the enticements and cares of this world, and live as though Christ were your ultimate treasure. The motto for the Christian is: the world has nothing for us; Christ is everything to us. This is the daily power of the cross."
Charles Spurgeon, in a sermon called "Grand Glorying," writes these amazing words:
What means he by this? Why, he means that ever since he fell in love with Jesus Christ, he lost all love for the world! It seemed to him to be a poor, crucified, dying thing, and he turned away from it just as you would from a criminal whom you might see hanging in chains—and would desire to go anywhere rather than see the poor being. So Paul seemed to see the world on gallows—hung up there. "There," he said, "that is what I think of you and all your pomp, and all your power, and all your wealth, and all your fame! You are on the gallows, a malefactor, nailed up, crucified! I would not give a fig for you!" ... And now observe the other Cross. There is Paul on that. The world thinks as little of Paul as Paul does of the world. The world says, "Oh, the harebrained Paul! He was once sensible, but he has gone mad upon that stubborn notion about the Crucified one! The man is a fool." So the world crucifies him ... So is it with the world and the genuine Christian.
Can you look at your idols—money, success, human praise, power, peer approval, wanting attention, ungodly romance—and say, "I would not give a fig for you"? See your idols for what they are: pathetic, crucified, dying things. They are not attractive to the person who sees them for what they are and sees Jesus for all He is.
Can you accept that you will be different from the world if you live out this verse? Others may deem you "crazy" or "foolish." So be it. Treasure Jesus, not the world. The cross gives us the power to do just that.
Tony Merida from Exalting Jesus in Galatians
Our position in one sense, objectively, forensically, is this: we have been crucified already with Jesus. We belong to Him (5:24). The best way to understand this phrase in 14b is, "I have been crucified with Christ" (2:19). So we died. But we live. There is a new "I." The old self has died—the rebellious, enslaved, unbelieving self died. Now there is a new "I," a new creation.
Paul wants us to know that when Christ died, we died to the world, and now we live a new life in Him. It does not mean that the world does not affect us. The deathblow has been dealt at the cross, but the world still has a lingering influence. One day, though, when Christ returns, there will be no more corruption. Now the Christian life is about becoming what we are! We are dead to this world and alive to Christ. The world is not the believer's treasure, Christ is.
On account of the cross, the cares of this world do not have to crush us because we have a different perspective than the world. You know that if God will give you Christ, He will give all you need ultimately. The enticements of the world do not have to persuade us like they do the rest of society because we have new affections. Greed can be replaced by generosity; lust with purity; anxiety with truth; envy with love.
Paul says, "Live this out! Live as though this world has nothing for you and Christ is everything to you! Die to the enticements and cares of this world, and live as though Christ were your ultimate treasure. The motto for the Christian is: the world has nothing for us; Christ is everything to us. This is the daily power of the cross."
Charles Spurgeon, in a sermon called "Grand Glorying," writes these amazing words:
What means he by this? Why, he means that ever since he fell in love with Jesus Christ, he lost all love for the world! It seemed to him to be a poor, crucified, dying thing, and he turned away from it just as you would from a criminal whom you might see hanging in chains—and would desire to go anywhere rather than see the poor being. So Paul seemed to see the world on gallows—hung up there. "There," he said, "that is what I think of you and all your pomp, and all your power, and all your wealth, and all your fame! You are on the gallows, a malefactor, nailed up, crucified! I would not give a fig for you!" ... And now observe the other Cross. There is Paul on that. The world thinks as little of Paul as Paul does of the world. The world says, "Oh, the harebrained Paul! He was once sensible, but he has gone mad upon that stubborn notion about the Crucified one! The man is a fool." So the world crucifies him ... So is it with the world and the genuine Christian.
Can you look at your idols—money, success, human praise, power, peer approval, wanting attention, ungodly romance—and say, "I would not give a fig for you"? See your idols for what they are: pathetic, crucified, dying things. They are not attractive to the person who sees them for what they are and sees Jesus for all He is.
Can you accept that you will be different from the world if you live out this verse? Others may deem you "crazy" or "foolish." So be it. Treasure Jesus, not the world. The cross gives us the power to do just that.
Tony Merida from Exalting Jesus in Galatians
Wednesday, November 16, 2016
Podcast Wednesday: Lordship of Christ, Women's Ministry, Doctor Strange, and more
John Piper answers this question: How Is Christ My Advocate If His Saving Work Is Finished?
Popcorn Theology talk about Doctor Strange. Gotham Central also talks about the movie.
Equipping You In Grace speaks about The Christ-Centered Expositor: A Field Guide for Word-Driven Disciple Makers with Tony Merida
The Reformed Pubcast on can Catholics be saved, keep Christ out of Christmas, and how devoted are you to the Bible
Calvinist Batman and Vern Poythress on The Lordship of Christ
Doctrine and Devotion talk about Women's Ministry with Jen Thorn
These Go To 11 speaks with Paul David Tripp about how his book, New Morning Mercies, beautifully applies the gospel in daily dose form
Russell Moore on how Christians should respond to the new President
Popcorn Theology talk about Doctor Strange. Gotham Central also talks about the movie.
Equipping You In Grace speaks about The Christ-Centered Expositor: A Field Guide for Word-Driven Disciple Makers with Tony Merida
The Reformed Pubcast on can Catholics be saved, keep Christ out of Christmas, and how devoted are you to the Bible
Calvinist Batman and Vern Poythress on The Lordship of Christ
Doctrine and Devotion talk about Women's Ministry with Jen Thorn
These Go To 11 speaks with Paul David Tripp about how his book, New Morning Mercies, beautifully applies the gospel in daily dose form
Russell Moore on how Christians should respond to the new President
Friday, May 20, 2016
Around The Web-May 20, 2016
God Was Placed in a Womb by Mark Jones
Why Legalistic Preaching Doesn't Work by David Prince
8 Arguments for Why You Should Be Anxious Today (and How the Bible Responds) by Justin Taylor
Preach the Word. Build the Church by Tony Merida
What is the Prayer of Faith? by Sinclair Ferguson
What is Jesus's Evangelism Program? by David Schrock
Albert Mohler on why the Supreme Court ruling on Same-Sex marriage last year will not deliver on its promise
Tim Keller, Michael Horton, and Alan Hirsch on how to teach God's law in an authority-adverse culture
Why Legalistic Preaching Doesn't Work by David Prince
8 Arguments for Why You Should Be Anxious Today (and How the Bible Responds) by Justin Taylor
Preach the Word. Build the Church by Tony Merida
What is the Prayer of Faith? by Sinclair Ferguson
What is Jesus's Evangelism Program? by David Schrock
Albert Mohler on why the Supreme Court ruling on Same-Sex marriage last year will not deliver on its promise
Tim Keller, Michael Horton, and Alan Hirsch on how to teach God's law in an authority-adverse culture
Tuesday, February 16, 2016
Book Review: Exalting Jesus in 1 & 2 Kings by Tony Merida
The books of 1 & 2 Kings are two of those Old Testament books that can cause Christians to be depressed, of course, I am speaking from my own experience in reading the Old Testament. What we fail to see that is the Old Testament, including 1 & 2 Kings, point us to Jesus Christ. The gospel of Luke tells us that when Jesus began teaching the two men on the road to Emmaus, he began "with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself" (Luke 24:27).
Tony Merida has taken the books of 1 & 2 Kings and show us how they point us to Christ. One of the main points is that Jesus is a better King than all of the kings in these two books. He also wrote that "Kings is about worship, the word, and weakness." In worship, we refer to the worship of God alone and not idols. In the word, God told His people how to love. Finally, weakness is about how every human king has limitations, which is why Jesus is a better King.
Merida takes each chapter and addresses what is happening the story of Kings. He also applies it to our modern living and takes us through the gospel. This commentary is part of a series of commentaries that are easy to read for those who are preparing a sermon or teaching a small group. You can even use them in your own personal Bible Study.
I must admit, a commentary on 1 & 2 Kings is not one I would pick up just for the fun of it, but I am happy to recommend this commentary and any others in this series.
Thanks B&H Publishing Group for letting me review this book.
Monday, January 26, 2015
Book Review: Exalting Jesus in Galatians
B & H Publishing has produced a series of commentaries called, Christ-Centered Exposition. These commentaries are edited by David Platt, Tony Merida, and Daniel Akin who are highly respectable pastors and theologians. The purpose of this series is to get the reader to see Christ in every point of the Bible where they might have seen them before.
I decided to review Exalting Christ in Galatians because this is one of the books that convince Martin Luther that the gospel is not about works and Galatians is one of my favorite books of the Bible. This commentary is written by David Platt and Tony Merida. You can find which one wrote the chapters in the table of contents which is a good thing because it can get confusing at times when multiple authors write a book and not knowing who wrote what.
Each chapter goes over the main idea regarding the passages they are written about that break down topics they are discussing as well. You may think with a commentary, these chapters will be pretty long, but with Galatians they were not. Normally pastors and teachers would deal with commentaries but I think the editors have in mind for all believers to pick up these commentaries as they study the word of God without feeling they have been through a seminary class.
As you read these chapters, you feel like you are listening to a sermon and not a lecture. Each chapter is meant to, as the title says, exalt Christ. All chapters end with some questions to reflect as well as discuss if you are doing a Bible study.
If you are a pastor looking for a good commentary, pick this one up. If you are wanting to study the Bible for yourself and need a good commentary, pick this one up. In case you are wondering about cost, each commentary that is only $12.99, which is good if you are on a tight budget.
Thanks B & H Publishing for letting me review this book.
Tuesday, January 6, 2015
Book Review: Ordinary by Tony Merida
Tony Merida, in his book, Ordinary, wants to helps eliminate the idea that Super Christians are the only ones who can do ministry when it is the ordinary person. He wrote, "My prayer is that we would see a recovery of such movement, an 'ordinary movement,' that involved ordinary Christians, not just the 'super Christians,' who live on mission in the rhythms of everyday life. Ordinary Christians who proclaim an extraordinary message, and ordinary Christians who practice compelling acts of justice and mercy" (pg. xvii).
Merida calls the people in the church to be who they were created to be in Christ. The church is a little embassy for the kingdom as we live here on earth. We were never called to make ourselves a spectacle that makes people think we are awesome. Merida challenges us to go back to what the Bible says the people of God should be. We should be people who are hospitable, loving towards our neighbors, care for those who are hurting, passionate about justice, and humble in the sight of the Lord & men.
As we begin the new year, this book will serve as a challenge for everyone in the church. I must admit this book has challenged me in some ways. Many small groups will benefit from this book as they study it together.
Thanks Broadman & Holman for letting me review this book.
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