Comments for January 14

25v.23. It was this revelation by God to Rebekah surely which gave her the courage to perpetrate the little deception when it came to the time of the blessing. This time God allowed it. When Abraham and Sarah tried to do it their own way because they knew God's will, and Abraham and Hagar had Ishmael, this was not God's way to do it. Is there any way to know whether we are furthering God's purpose? At least Rebekah was in no doubt. Rom.9:10-13.

26:3 - The word used for 'oath' here (sh@buw'ah - 07621) is used in Hebrew in the context of 'attesting innocence'. This gives a whole extra depth of meaning to the verse, giving Abraham the chance to recognise that by the promise made to him, all people on the earth would be able to be attested innocent - sinless and righteous in the sight of God.

25:13 the 12 sons of Ishmael is a fulfilment of the promise Genesis 17:20. We should not forget that God has a purpose with the sons of Ishmael.

26:6-10 The behaviour of Isaac in attempting to pass off his wife as his sister - just like his father Abraham had [Genesis 20] shows that we tend not to learn from the mistakes of others - even our own close family. This is a sad fact. We seem to have to make the mistakes ourselves before we learn.

25:7 Another time marker. Abraham left Haran when he was 75 and died when he was 175 - so we are 100 years on from that time.

26:18 Isaac, in digging wells and not fighting for them when the inhabitants of the land took them truly was a conscientious objector! See 'Dwelling As A Sojourner' Christadelphian Tidings February 2000 or visit this link to read the article

25:27 The description and contrast between Esau  and Jacob is more than a description of difference in lifestyle. Jacob is presented as a stranger who was ‘perfect’ (see comment for Genesis 17) whereas Esau was self sufficient.

26:29 The way that the men came to Isaac and sought peace with him is an early example of the truth of  Prov 16:7

Isaac married at the age of 40 (Gen 25:20), but had to wait 20 long years before his boys were born,
Gen 25:26.  20 years was a long time to wait, but he had faith.  He would have talked to his wife about
the miracle of his own birth, and he would have remembered the miracle of the servant finding Rebekah.
Not having children meant, naturally speaking, the end of God's promises, but he had faith and when those long years were broken by the birth of the twins, how that family must have rejoiced!

Jacob was a "perfect" person (v27 AV. plain). He was mature and Godly

Gen 25:9  It has been seventy five years since we last saw or heard about Ishmael. The last time we read about him was when Abraham sent him and his mother away. Gen 21:4

Both Isaac and Ishmael buried their father Abraham in the cave of Machpelah (Gen 25:9).  When Ishmael died, he was not buried in the same tomb as Abraham (v.17), but Isaac was (Gen 49:30,31).  Even in death, the separation of the seed of the woman (chosen, spiritual line) with the seed of the serpent (fleshly, worldly line) was kept.

The last chapter tells us that Abraham was old and well stricken in years (24:1) and yet now we learn that he has taken another wife and had 6 children with her.  This must be earlier than the incident described in ch.24, but has been held back to fit with the rest of the genealogy recorded here.

25:21 Another barren woman bore a significant son. A step along the road of the seed of the woman.

26:1 Notice we come across an ‘Abimelech’ again. Remember it is a title, not a name.

The opening eighteen verses of Gen 25 are verses which contain what some may consider dry reading, but they are important, as they provide the list of the children of the two most important sons of Abraham; Isaac and Ishmael.  

Gen 26:5 Note that Abraham obeyed God's voice, but in contrast, Jacob obeyed his mother's voice (Gen 27:8) and therefore had to undergo a long learning process!

THOUGHT FOR THE DAY

Matt 16:26 - The Sea of Galilee gives as it receives .... BUT the Dead Sea keeps what it gets and is big ... YET it is dead!

WAITING FOR YOUR PRAYER
 
Is God waiting for our prayer?
 
Isaac and Rebekah had been married for twenty years and Rebekah had not been able to get pregnant. Like the rest of us, Isaac and Rebekah would have tried everything they could find to fix the situation, but for twenty years nothing happened. But then we read a simple little verse that speaks volumes. "Isaac prayed to the LORD on behalf of his wife, because she was barren. The LORD answered his prayer, and his wife Rebekah became pregnant." (Gen 25:21)
 
Is there an issue in our lives that needs to be sorted out that we have not prayed for? Perhaps our own lives are free from problems, but what about those we love? Isaac prayed on behalf of his wife and the LORD answered his prayer. Could God be waiting for our prayers on behalf of someone we love?
 
If we put the boot on the other foot for a moment, maybe we should ask if we need someone like Isaac to pray for us. No doubt Rebekah had prayed, but it was Isaac's prayer that was answered. If we need prayer let's ask a faithful person to pray for us, and when we see a need, let us, like Isaac, pray on behalf of those we love. With God's help any problem can be solved.
 
Is God waiting for us to ask? Is he waiting for our prayer? Let's not leave it twenty years. Seek God's blessing now.

25:12-18 We do well to remember that in giving us the descendants of Ishmael we have moved from straight narrative to genealogical data. This sets the scene for the line of the child of promise which is developed from Gen 25:19.

26:2 Isaac is told here that he must not go down to Egypt. In Gen 46:3 Jacob is told to go down to Egypt. The lesson for us is that we must work out what God wants us to do. Within the ecclesia there are many things that must be done.

25:1     Keturah is here described as Abraham’s wife, though in 1Chron 1:32 she is described as his concubine. As the record here is talking about after  Sarah’s death does this indicate that Keturah’s status changed from Concubine to wife at this time and that she had been his concubine for some time before the death of Sarah?

It is a moot point whether Keturah (perfume, incense) was considered a wife (25:1) or a concubine (1Chron 1:32).  Regardless, she still held a secondary position to Sarah.  Her offspring were considered inferior to Sarah's.  Abraham cared for all those for whom he was responsible (25:6).  However, the line of succession continued through Sarah's son Isaac (25:5). 

25:1 When Abraham took Keturah is not stated. There is a reasonable argument to suggest that Ch. 25 is out of chronological order.  Abraham and Sarah were old when Sarah had Isaac (Gen 18:11).  And so, the birth of Isaac was a miracle.  It is unlikely that Abraham fathered children after Sarah's death. Thus, it is probable that Abraham had children with Keturah while Sarah was alive.  Keturah, like Hagar, was a concubine in the service of Abraham and Sarah, and could have been a mother around the same time. However, unlike Hagar, we do not know Keturah's nationality.

Isaac used the same deception with the Philistines as Abraham did with the Egyptians (12:19; 26:9).

26:22 Rehoboth literally means streets in Modern Hebrew.  The same word (singular) is used by Zechariah in a vision of the future Jerusalem (Zech 8:5).  However, here the sense is that of broad places or expansive areas and not of streets as we know them today.  Likewise, Isaac's naming of the well, Rehoboth, gives this idea of space, width, or room.

26:34 Esau married the Judith the Hittite.  It is ironic that she was so named, for Judith (Heb. yehudit) means Jewess.

25:2  Abraham had been too old to bear seed so God intervened to provide Isaac. It would appear that the rejuvenation of Abraham was not a short lived experience simply for the production of the child of promise.

25:2 The sons of Keturah spread out eastward through the desert regions right up to the Persian Gulf.  Her sons, together with Hagar's progeny accounted, ultimately, for many nations.  This would be one application of the promise made to Abraham (Gen 17:4,5).  However, the more important application of the promise concerns those in covenant relationship with Yahweh.  First, that was relevant the Jews, under the Mosaic Law.  But, through the sacrifice of Jesus, people of every nation have the opportunity to be covenanted (Rom 4:16-18).  Having faith in the saving power of Jesus, and being baptised into Him, brings people into covenant relationship with Yahweh. They are His children, and part of Christ's household.  As such, the promises to Abraham apply to them (Gal 3:26-29).  

First Principles>Kingdom of God>Existed in the past
2. Isaac, Abraham's son has a son called Jacob Gen 16 Gen 21:3 Gen 25:19-28
Go to Gen 12:1-5 for more about First Principles>Kingdom of God>Existed in the past

Gen 25:26 - Jacob [ Heb. (3290) means "heel-catcher" (i.e. "supplanter") - it is from the root (6117) which suggests "to trip up". The NIV says, Jacob means "he grasps the heel" (it figuratively means "he deceives")].

Gen 26:4;Acts 3:24-25.

26:3 ‘sojourn in the land’ would comfort Isaac who would realise that his time in Egypt was to be temporary.

25:9    So Isaac and Ishmael must have been able to communicate with each other quite easily and did so.  We should be careful that we do not simply lose touch with those of our family who have not accepted the gospel message.

Isaac's bodyguard

Notice the pattern for Isaac's life mimics that of Abraham, and later Jacob's life does too. For example they each have to move from the land because of famine and live in Philistine or Egyptian country. Our lives will be uncertain like this too. We shouldn't assume we will always live in one place, as circumstances might change. Yet God will look after us wherever He sends us. Notice how God works with the simple fact that Rebekah is beautiful, to provide complete protection for Isaac and his family until they're strong enough to defend themselves (Gen 26:6-11). Notice how this passage precedes Isaac's prosperity in the land, using the phrase "Then Isaac sowed in the land..." as if to say that this protection was what made all the difference (v12-13).

We should be pleased to live amongst other people, other nations, and other religions,like Abraham, Isaac and Jacob were. Our attitude must be neighbourly and respectful, like theirs. And when God provides people who might look after us, for whatever their own motive might be, we should accept it graciously, because it may have been arranged by God.

26:26-27        Maybe the confidence of Isaac was a consequence of the fact that God had told him to ‘fear not’ – Gen 26:24

25:25-27        The comments in these verses span a significant period in time. At the time of the birth of the twins election is seen in the way that the two boys are described.

1. Gen 26:3-4 - Isaac (who is a type of Christ Gen 22:1-19), along with his father Abraham, is promised the land along with his descendants who will be numerous and through his offspring (i.e. Christ) will all nations on the earth be blessed (Gal 3:8,16,26-29;Heb 11:8-13,16-19).

2. Gen 26:19 - "'a well'(<875> can mean 'pit') 'of springing'(<2416> can mean 'alive, living') water" - [John 4:6-7,10-14 (the sixth hour or noon was when the three hours of darkness began during the crucifixion, v10 "living water", v14 "a well of water springing up into eternal life");John 7:37-38 (out of his belly shall flow rivers of living water);Eph 5:26 (the washing of water by the word) - Jesus was filled with the Word of God and out of his pierced side flowed water - faithful believers can also be filled with the Word of God)].

3. So we have the connection of living water, the word of God, with Christ's sacrifice and resurrection from the pit/well offering Jew and Gentile the hope of eternal life in the promised land.

4. Gen 26:20 - the first well/pit being connected in striving with Isaac, who is a type of Christ, is "Esek"(<6230> can mean 'strife,dispute, contention'). Perhaps this echoes the first day Christ was buried in the pit with a mortal blow dealt to sin (the seed of the serpent Gen 3:15).

5. Gen 26:21 - the second well/pit being connected in striving with Isaac, who is a type of Christ, is "Sitnah"(<7856> can mean 'strife, opposition'). Perhaps this echos the second day Christ was buried in the pit.

6. Gen 26:22 - the third well/pit was different, there was no striving as Isaac, who is a type of Christ, was successful (perhaps echoing Christ who rose on the third day from the pit victorious over sin and death having recovered from a his bruised heel Gen 3:15) so they named it "Rehoboth"(<7344> can mean 'wide places, or streets') which reminds us perhaps of a post resurrection flourishing and the millennial rest in the land when Christ returns.
7. So we have three wells/pits perhaps reminding us of the three days in the pit from which Christ arose (which in the sense of a sacrificial well, combined with the Word which prophecied all this, provides believers the opportunity of living water or eternal life where Christ's sacrifice has made room for faithful believers to be fruitful in the promised land when Christ returns.

8. Gen 26:23 - we have Isaac, a type of Christ, going to "Beersheba"(<884> can mean 'well of seven' or 'well of the oath' or ' well of the sevenfold oath') which perhaps echos the soon to come millenial seventh day and return of Christ to establish his Father's kingdom on earth made possible by Christ's sinless life, sacrifice, and resurrection on the third day.
9. Gen 26:25 - we have an altar (perhaps echoing the sacrifice of Christ); we have a tent echoing perhaps the tabernacle, and we have the well/pit perhaps echoing the third day when Christ rose out of the well/pit to offer believers living water.

10. Gen 26:26 - "Gerar"(<1642> can mean 'a lodging place'); "Ahuzzah"(<276> can mean "possession") which may echo the promised land.
11. Gen 26:28,30 - we have Gentiles joining in an oath and "covenant"(<1285> can mean 'cutting, made by passing pieces of flesh, a covenant') with Isaac, a type of Christ, who made them a feast and they did eat and drink (combined with the covenent could this be an echo of Gentiles sharing in Christ's memorial feast?).

12. Gen 26:31 - "rose up betimes in the morning" - could this suggest the resurrection?
13. Gen 26:32 - servants of Isaac, a type of Christ, 'dig' (perhaps an echo of 'seek and ye shall find'?) and find 'water' (perhaps echoing 'living water'?).

14. Gen 26:32-33 - "Shebah"(<7656> can mean 'seven, seventh, an oath) and "Beersheba"(<884> can mean 'well of seven' or 'well of the oath' or ' well of the sevenfold oath') so thus we have perhaps a veiled reference to the 7th millennial day of rest where people will have their thirst spiritually quenched.

25:6    Abraham sent some of his descendants “east” doubtless with an understanding of the things that God had said to him. In Matt 2:1 wise men came from “the east”. Were they descendants of those who Abraham sent “east”?

Gen 25:21-26 - another miraculous childbirth which reminds us of Christ's miraculous birth. Esau who was born first represents the natural earthy fleshly man while we should seek to aspire to the spiritual as exemplified by Christ who overcame his fleshly nature in overcoming sin and death.

Gen 26:7 - we have the bridegroom Isaac whose life as a result of his beautiful bride Rebekah is at risk of being sacrificed (though he is rescued from death). We had this situation previously with Abram and Sarai (Gen 12:10-20). Perhaps this echoes our bridegroom Christ who offers his life (though he is rescued from death) for the beautiful bride of faithful believers. In a sense, faithful believers are also Christ's sister while he is their elder brother.

25:18  The way in which Genesis here uses the present tense indicates that the record we are reading is a contemporary account, written at the time.

26:12 The way the blessing of Isaac is spoken of “received hundredfold” is like the way Jesus Matt 13:23 – speaks of the growth of the seed on good ground in the parable of the sower.

BLESS THE NEXT GENERATION

Our decisions today can make a big difference to tomorrow. Throughout his life Abraham chose to believe and obey God. That was all very well for Abraham, and his actions resulted in great blessings and promises.

But when the focus had been taken off Abraham, and the spotlight centred itself on his son Isaac, God made promises to him. Listen to them:"Stay in this land for a while, and I will be with you and bless you. For to you and your descendants I will give all these lands and I will confirm the oath I swore to your father Abraham. I will make your descendants as numerous as the stars in the sky and will give them all these lands, and through your offspring all nations on earth will be blessed because Abraham obeyed me and kept my requirements, my commands, my decrees, and my laws." (Gen 26:3-5). The reason God blessed Isaac was because Abraham obeyed God in every detail of God's commandments.

Imagine what blessings we could pass on to our children if we do the same. And imagine the consequences of sin we could pass on to our children if we rebel against God. Like Abraham, let's make obeying God a matter of choice and bless the next generation through our wise decisions.
 

26:2   When Jacob was told that God would show him the land that he should dwell in we read a very similar instruction to that given to Abram – Gen 12:1 – though it seems that Jacob, initially, disregarded what God told him.

26:4   In an awful way the promise of the nation being as the “stars of heaven” for multitude is reversed – Deut 28:62 – in the punishments on Israel if they were unfaithful.

25:22  The way in which the record says “she went to enquire of the Lord” implies that at this time, even though Isaac and his entourage were not settled in one location, that there was a specific place at which God could be enquired.

Gen 26:12-14  We see evidence of the covenant promises God made to Abraham beginning to work out in blessing in the life of Isaac.  There was famine in the land so Isaac and the LORD told him not to go down into Egypt. Isaac obeyed and the LORD blessed him. Isaac sowed the land and the yield was 100 fold! Jesus parable of the sower reminds us of Isaac’s faithfulness, (Matt 13:8,23). Like the seed in the good ground, in the parable Isaac was like the one “who heareth the word and understandeth it”. He “waxed great” and “became very great” with possessions, flocks, herds and servants (Gen 26:13-14).  He patiently endured the envy of the Philistines and the conflict over water supplies (Gen 26:14-21). By faith Isaac blessed (<2127>-spoke well of) to Jacob and Esau concerning things to come (Heb 1:20). 

We must listen and seek to understand the word of God and bear fruit that by God’s grace we can be heirs to the same promises.

25:28 Jacob and Esau were totally different. Esau had no time for the things of God in contrast with Jacob. However we are told “Isaac loved Esau”, the reason being that he made pleasant food! How often do we make choices based on fleshly desires rather than Godly principles?

25:3  The appeal that those who wait on God be ashamed is echoed by the prophet – Isa 49:23.

Gen 25:5 - Isaac was legally the first born son and thus entitled to a double portion even if there were other legal sons to follow, but Abraham left everything he owned to Isaac, not Ishmael or the other sons. Abraham did give gifts to the sons of his concubines.

Gen 25:9-10 - Abraham and Isaac were in the spiritual line (Gal 3:8,16;Gal 5:16;Gal 6:15-16) together with Jacob and were buried in the cave of "Machpelah<4375> which can mean double or portion, i.e. the first born inheritance" (Gen 49:29-33). "Mamre<4471> represented strength or fatness". Ishmael represented Israel after the flesh who was in bondage to sin and death (Gal 4:22-31;Gen 25:17).

Gen 25:11 - "Beer-Lahai-Roi<883> can mean the well of the Living One seeing me, or the well of life and vision which by extention can refer to the multitudinous seed of promise.

Gen 25:20 - Isaac was 40 years old (which is considered a number representative of trial or testing) when he married Rebekah who was barren for 20 years. "Bethuel<1328> means "God destroys" or "man of God" or "dweller in God"

.

Gen 25:25 - "Esau<6215> means hairy". He was reddish and hairy somewhat like an animal, he hunted not unlike an predatory animal, and like an animal his thought processes do not appear to have been particularly elevated or spiritual.

Gen 25:27 - Esau was a man of the open country but Jacob was a plain man. "plain<8535> can mean perfect or complete".

Gen 25:30-31 - though chosen over Esau, the cunning Jacob was wrong to not feed his brother (Rom 12:20).

Gen 25:33-34 - Esau was wrong to despise his birthright though it was predicted the older (Esau) would serve the youngerl (Jacob) which echoes the pattern of first the natural, then the spiritual, just as Christ was the second (and more spiritual) Adam.

Gen 26:10-11 - the Philistine king was honorable regarding Isaac's bride. Isaac feared being killed for his beautiful bride and later relocated. Christ WAS killed for his bride and also relocated. Reminds me of Abraham calling Sarah his sister, and we also have sisters in Christ.

Gen 26:12-13 - Isaac was blessed by God.

Gen 26:26-31 - God blessed the Jews, but the Gentiles are also blessed as heirs to promise or oath (Gal 3:26-29).

Gen 26:34-35 - Esau was rough and hairy and married at 40 which is the number suggesting probation, trial, testing. "Judith<3067> means praised or Jewess" and she was the daughter of the Hittite "Beeri<882> which means fountained, my well" and a second wife was "Bashemath<1315> which means spice, fragrance" and she was the daughter of the Hittite "Elon<356> which means mighty" and these marriages of Esau to presumably unbelieving Hittite women were a soiurce of grief to Isaac and Rekekah. Husband and bride should not be unequally yoked (Deut 7:1-6;2Cor 6:14).

25:16 So we are told of the 12 sons of Ishmael before Isaac is recorded as having any sons. The ways of the flesh always go before the ways of the spirit. First the natural and after that the things that are spiritual.

A KEY TO RECEIVING BLESSING

Isaac lived in the land of the Philistines. There had just been a famine. God had told Isaac not to go down to Egypt, so Isaac settled in Gerar and planted seed for a crop. This is how the Bible describes it: "And Isaac sowed in that land and reaped in the same year a hundredfold. The LORD blessed him." (Gen 26:12). When God blessed Isaac he became very rich.

How did Isaac receive such a blessing from God? Apart from the fact that God had promised he would bless Isaac, the other aspect was Isaac's action. He could have just waited around for God's blessing. No doubt the blessing would have come. But Isaac didn't do that. Here is the answer:"Isaac sowed in the land." He got up, ploughed the ground, got it ready for the seed, planted it, tended it, the seed came up and produced an amazing crop. It started with hard work. He wouldn't have been blessed in this way if he hadn't planted his seed.

The same goes for us. If we want a blessing from God in any area of our lives, we need to sow the seed. It may be a field of wheat, but it may also be preaching, working, practice, study, perseverance or any number of things that God will bless. It comes from God but starts with our hard work.

25:5-6 Clearly Abraham did not give everything he possessed to Isaac as he gave “gifts” to his other sons who he sent east. We conclude that “all” specifically relates to the things of the promises. They were not shared in any way with his other children. The material things were transient but the things of the promises are eternal and it is those things that Isaac inherited and valued more than any material things.

Gen 25:8 “old” and “full of years” are not simply two ways of saying the same thing. “Old” is a statement of the number of years lived. “full of years” is a statement of what Abraham achieved in his life – not in a material sense but in the sense of his development of a relationship with Yahweh.

26:10  Abraham completely misread the morality of Abimelech. Consequently he used deception to, in his own eyes, secure his safety.

Whilst we know that the world is full of individuals who have no regard for God and His laws we need to be careful not to assume that there are no people around who have a regard for God’s morality even if they do not follow His ways.

25:21 Isaac prayed to the LORD for his wife, because she was barren.

Notice that Isaac did not repeat the mistake of marrying a concubine to have children so as to fulfil the promise of descendants. He prayed to God for Rebekah to conceive. Notice also that Isaac prayed for his wife to conceive, rather than prayed for a son. There is a subtle difference. Rebekah may have been deeply distressed by 20 years of barrenness. Her enthusiasm to become Isaac's wife may have been energised by the prospect of being the matriarch of the promised descendants of Isaac. And nothing happened.  Her faith was sorely tried, and she wasn't getting any younger. God blessed her, at last.

But the blessing was mixed with woe. She did not ask for, or expect, twins, one child of whom seems to have had a genetic anomaly (excess body hair and red pigmentation). She also did not ask for the problem that came with having twins - who owns the birthright? Esau became a burden to the family and divisive. Rebekah had a life of faith - but a faith that was tried alongside blessing.

v.16. The word 'face' simply means 'presence'. Adam and Eve hid themselves from the 'face' of the Lord. Gen 3:8. We need to remember the ever-present quality of God's 'face'. It may shine on us (as here) and as it did on Israel as they took the land Ps.44:3, but it can also signify anger, justice, severity: Ps.68:1, Rev.6:16. We hope to live our lives such that his presence is of great comfort: Ps.17:15 because we actively want that Ps.27:8

v.24 - Strong's gives the following meanings for the word here translated courage (chazaq - 02388) - to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore. I find this quite helpful. It shows that becoming courageous is an ongoing process, something that we need to work on.

31:14-15 Continuing the theme of the death and resurrection of Jesus we see Jesus’ confidence and where he placed his trust in v14. Jesus saw his death as deliverance – as indeed it was deliverance from sin. Do we think of our death is a similar way?

Psa 31:22  For I said in my haste, I am cut off from before thine eyes. How often have each one of us felt the same way? Even Christ as He hung on the cross said. My God, My God, why hast thou forsaken me,  Matt 27:46  Here in this Psalm, David is urging each one of us when we have these low moments, to put our confidence in our Heavenly Father. Always remembering the words spoken to Joshua. Deut 31:8 He will not fail thee, neither forsake thee. 

In vs. 2 and 3, two different Hebrew words which are translated rock.  In verse 2 the word is tsur and in verse 3 the word is cela.  For a title of God tsur is used whereas cela describes the underlying principle of safety, confidence, and guidance that God affords.
Is there a parallel in the case of Peter and his confession (Matt 16:18)?  Here Peter  (Gr. petrus = rock) states an underlying principle (Gr. petra = rock) on which Christ can build His ecclesia.

v.3 - rock <05553> is employed as a symbol of God in the Old Testament 1Sam 2:2, 2Sam 22:3, Isa 17:10, Psa 28:1, 31:2-3, 89:26, 95:1 also in the New Testament Matt 16:18, Rom 9:33, 1Cor 10:4 In Dan 2:45 the Chaldean form of the Hebrew word is translated "mountain." It ought to be translated "rock," as in Hab 1:12 in the Revised Version. The "rock" from which the stone is cut there signifies the virgin birth and divine origin of Christ.

V.3 We, like the Psalmist must rely solely on our Heavenly Father's guidance and direction for a safe release from the snares of the world around us. Whether we like it or not, we can not do it on our own. The Psalmist was aware that he needed God's direction and guidance.

David was no doubt speaking of Jesus Christ when he penned this Psalm. Christ was surrounded by enemies, He died, and was "forgotten as a dead man out of mind" (Psa 31:12). But he rose again. Jesus made supplication to God, and the Lord heard (Psa 31:22).

31:8     Have you ever felt trapped by your circumstances? David did, but was delivered by his God and rejoiced in that deliverance from Saul and all his enemies – 2Sam 22:20

31:22 When David says ‘I am cut off from before thine eyes’ he is saying a similar thing to Psa 22:1 where he speaks of being forsaken. Nevertheless he realises that God did preserve him, hearing his prayer.

V.5 Jesus committed His spirit to His Father (Luke 23:46).  In turn, servants of Jesus, like Stephen, will commit their spirits to Him (Acts 7:59).

31:5   The first part of this verse is spoken by Jesus on the cross as he dies – Luke 23:46. One might imagine that the remainder of the verse was in the mind of Jesus as he wakened on the resurrection morning.

31:13  The taking counsel against David was prophetic of the trial of Jesus – Matt 27:1so we might conclude that David’s emotion of ‘fear’ in the previous verse was also the emotion of Jesus at that time.

31:16 In asking God to ‘make thy face to shine upon thy servant’ maybe David is reflecting g on the way that Moses face ‘shone’ – Exo 34:29 - when he had been in the presence of God.

Prophecy of Jesus or for Jesus?

We tend to think of Psalms as prophecies of Jesus, and that's true as far as it goes. A more helpful way to think of it is that God provided David's life and thoughts as a way for Jesus to read, internalise, understand, and then carry out his purpose. They were a platform on which Jesus could build his life. You've heard of the term "mental fuel"? Well, Jesus needed plenty of that. So Jesus studied this Psalm. He then worked out what events in David's life it applied to. He then meditated about how God had rescued David from those troubles, how He had responded to David's particular plea for help. Then he tucked away the thoughts, sentiments and emotions contained in the Psalm for mental fuel when he faced similar circumstances. We can do the same. It's a bit like the wise virgins storing up oil (Matt 25:1-13).

v11  There's more than a hint of Jesus in this verse. We know he was a reproach among his enemies, especially to Judas.    The word translated without  here can also mean separate. When the disciples saw him picked out and separated from them, they fled, because they were afraid.

31:11   David brought fear to the priests at Nob when he arrived – 1Sam 21:1. Have we ever been in a situation where our friends would not associate with us because of what might happen to them? Such was the loneliness of David when he was fleeing from Saul.

31:24     Confidence in God breeds more confidence. If we trust Him and look at the way He has worked in our lives previously then we will have a greater confidence that He will take care of us in the future.  It follows, therefore, that if we do not look for God’s involvement in our lives in earlier events then we will not have confidence that He will work in the future.

Psa 31:2 - "strong" [Heb. "ma'oz", <4581> , means "rock, defence, cliff", etc.], "rock" [Heb. "tsur", <6697> , means "rock, refuge, God" etc. but can also refer to "Christ" as evidenced by "rock" being smote used in Psa 78:20;Psa 105:41]; Psa 31:3 - "rock" [Heb. "sela", <5553> , means "rock, elevation, cliff, lofty" etc.].

Psa 31:3 - "lead<5148>", "guide<5095>".

Stephen and Moses being reflections or echoes of Christ (Psa 31:5;Luke 23:46;Acts 7:49;Psa 31:16;Matt 17:2;Exo 34:29;Acts 6:15;Matt 28:2-3); When Jesus was dying "Into your hands, I commit my spirit"; When Jesus was to be resurrected "redeem me, O LOrd, the God of truth".

Psa 31:6 - "vanities<1892>"

Psa 31:8,18-20 - perhaps this (along with Psa 18:19) has application to Christ in heaven.

Psa 31:9-10 - V9 "grief<3708>", V10 "grief<3015>".

Psa 31:11 - "I am a dread to my friends -- those who see me on the street flee from me" (Matt 26:56).

Psa 31:13 - NIV - "I hear the slander of many; there is terror on every side" - (the abuse of Jeremiah echoes that of Christ Jer 20:10;Matt 27:1).

Psa 31:14-15 - Christ's death and resurrection was deliverance.

Psa 31:16 - (Matt 17:2;Exo 34:29;Acts 6:15;Matt 28:2-3).

Psa 31:22 - (Psa 22:1).

Psa 31:23 - NIV - "Love the Lord, all his saints! The LORD preserves the faithful..." - a reward of eternal life for the faithful.

31:2     The strong rock for a house is seen again in Matt 7:24 where Jesus speaks of building a house on a rock.

ALARMED!

I remember a time when our children were small, when we were walking through a large department store. Sharon and I were preoccupied with looking at some products we were wanting to buy, when our youngest child toddled quietly off. We didn't notice. I am not sure how long it took before we did notice, but as she was not in our isle, we widened the search. As the isles close to us were checked for any sign of our missing child, alarm began to set in. With our other children we made a  plan to sweep the store from one end to the other. We did. We met in the middle and our daughter was still missing. That's when we really got worried. Our hearts started racing and bigger plans were made.

It turned out that she had wandered into the book section, taken her favourite book and wandered past the security guard and out of the shop without the store alarms going off. Fortunately a concerned member of the public took her in hand and brought her back to the shop where the book was from.

The alarm of losing a child in a department store should give us the same alarm as being cut off from the presence of God. The psalmist said, "In my alarm I said, 'I am cut off from your sight.'" (Psa 31:22) Let's make sure we feel so in need of God's presence that we experience a sense of alarm at being lost if we feel cut off from him. Then let us do everything we can to come back into the safety of his presence.

31:1-2   These ideas are seen again in Psa 71:1-3

Psa 31:1-24  The background to this Psalm appears to be based on David’s experiences recorded in 1Sam 23.  In this Psalm we can see how David’s experience at the hands of wicked and treacherous men was a for runner of what would happen to our Lord.  Whatever happens to us in this life we must be courageous because the Lord will strengthen us, if our hope is in the Lord (Psa 31:24).

Psa 31:23

“O love the LORD, all ye his saints: for the LORD preserveth the faithful…”

We read in 1Cor 4:2: “… it is required in stewards, that a man be found faithful.” What is it to be faithful? It is defined as several different things: integrity, loyalty, steadfastness, trustworthiness and fidelity. Applying it to God’s word, to be faithful is to do what God tells us to do as read in His book, the Bible (1John 1:7; Rev 2:10). To be faithful is to express through our words and deeds, our love for the brethren in Christ (1John 2:10; 3:16-19). To be faithful is to have a strong and diligent desire to grow in the Truth, to build up our faith and rightly handle the word of Truth (2Tim 2:15; 2Pet 1:5-11; Jude 20). To be faithful, we must be faithful in our regular Sunday services and pray, pray, pray (Acts 2:42; 1Thess 5:17; James 5:16). To be faithful we must be abounding in the work of the Lord (1Cor 15:58), work together (1Cor 3:9; 2Cor 6:1), help one another grow in the Truth (Eph 4:16). To be faithful then, we must teach and preach the Word of God according to our ability and manifest the Word in our lives. We are to do good to all, especially those of the household of faith (Gal 6:10), cling to that which is good (1Thess 5:21-22), and to live soberly, righteously and Godly in this perverse generation (Phil 2:15; Titus 2:12). Even the most faithful will fall short and miss the mark in serving God (Rom 3:23; 1John 1:6-10), experience Godly sorrow in seeking to confess our sins to God and to seek His forgiveness (Acts 8:22; 2Cor 7:10). The true measure of our faithfulness is how we respond to sin. A contrite heart (Isa 66:2) will acknowledge his short comings to God and ask for forgiveness (1John 1:9). Such will not only be cleansed from his sins, but will also be found faithful before God and in fellowship with Him (1John 1:3-2:6).

We face a crisis today, not just political or economic, but even more so one of morality and spirituality. Being steadfast, having integrity, loyalty, dependability and fidelity mean very little. Yet, faithfulness is the rudimentary and the fundamental ingredient of character. Apart from it we will not have God’s blessing. Faithfulness is God’s measurement for our blessing! Do we have integrity? Can we be counted on? Do we keep our word? Is our speech always graceful, “seasoned with salt” as commanded (Col 4:6)?

We read in Luke 16:10-13: “He that is faithful in that which is least is faithful also in much: AND he that is unjust in the least is unjust also in much.” If we cannot be faithful in handling small matters, we will never be entrusted with the true riches. Big things in life are made up of many small things. Our day is made up of hours, which is made up of minutes, which is made up of seconds, which is made up of micro-seconds. Being faithful in small things is to show integrity, which is made up of acts, words, and thoughts. Failing in small things is to fail in big things, especially in matters, let’s say, concerning the tongue. We may think it’s no big deal to say an occasional lie or gossip about one another because it is just a small thing. But, it is a big deal, because our failure in these small things will not lead us to bigger things (Matt 12:37). Our Father cannot bless us, or preserve us if we do not have integrity – integrity in thought, word, and deed. None of us would think of killing or stealing, but it is these small things we really have to watch out for. To fail in the small things is to fail and be denied the true riches.

In Gal 5:22 in speaking of the fruit of the Spirit, the word “faith” is more accurately translated, “faithfulness” (cf. The Amplified Bible). Faithfulness is a fruit of the Spirit and it is expected from us, that is, if we desire to be in God’s Kingdom.

31:6     “lying vanities” accurately describes the way some speak to elevate opinions of themselves. Can we see this characteristic in some men? If so how do we react to it? David’s reaction was of a Godly hatred.

Psa 31:1-3

Shame comes from a misplaced trust, David always trusted in God after all he was a man so often shown no loyalty.  David tells us Yahweh is his strong rock a "house of defence" meaning a strong rock embedded in a mountain. In v3 the rock is a house of fortress. I think David was relating to Moses, who sought refuge in the rock as Yahweh Manifested himself, so David asks Yaweh to manifest himself by being Davids defence. David sought not protection for himself but in his protection might Yahweh be manifested hence we see a reference to yesterdays reading "thy names sake"!

Psa 31:5 David realising that the breath of life comes from god places his own life in Gods hands.

Psa 31:9-10 Some commentators suggest these verses reflect on Davids sin with Bathsheba, though David was forgiven by God, David never forgave himself.

Psa 31:12 The world tries to forget the sick especially when old we see this in Hospitals where sick or terminally ill are simply left to starve, David felt he too liek a broken vessel or something to be thrown away. Let us hope this isnt how we treat those in the ecclesia!

31:4       One could consider the “net” that had been laid for David was Saul’s pursuit of him, or it could have been the uprising of Absalom. However whatever it was we see that David saw the way to be extracted from it was through God’s actions, not his own. In this we can be taught to place our trust in God.

31:11   Being a reproach amongst his acquaintances was David’s experience when fleeing from his son Absalom who sought to take the throne.  A Psalm which speaks of the promises to David and then goes on to speak about a time of alienation from friends and acquaintances is seen in Psalm 89, especially verses 38-52.

31:11 Jesus’ experience was that the Jewish leaders reproached him and also his “neighbours” in his home town – Mark 6:3

31:23 David’s call to the “saints” – that is those who have placed their confidence in God – to love God. This is a gratitude that comes from an understanding of what God has done for us.

31:4-5 we see these words being fulfilled in Jesus at the time of his crucifixion. The Jewish leaders set a net for Jesus and his answer to the “net” was trust that Yahweh would deliver him.

31– Messiah’s Expectation

:5Into thy hand I commit my spirit was on the lips of the lord Jesus as he died on the cross (Luke 23:46). Doubtless he also reflected on the remainder of the verse “thou hast redeemed me …”

Doubtless Stephen, when stoned for his faith, believed the same (Acts 7:56).

The deliverance would be because of “god’s righteousness” ( 31:1) for he (David, Jesus and Stephen) “trusted in thee” (Psa 31:14)

So this can be – should be – our confidence because God “is faithful and just to forgive us our sins” (1John 1:9)

31:5 Whilst Jesus used the words of this verse in his last breath – Luke 23:46-  do we consider them to be the way we think about our own falling asleep? Have we the confidence that we will be woken on the resurrection morning with the same degree of confidence that we go to sleep at night anticipating waking the next day?

31:4 A lesser man than David might well have planned to extricate himself form the “pit” that his enemies had dug for him. However David, aware of God’s promises and his own weakness against Saul and his other adversaries, cast his cares on his God.

Do we think that we can solve all of our problems or are we willing to pray to God and leave things in His hands?

Psa 31:13 The exact Hebrew of "fear was on every side"  is the name given to Pashur, the chief governor, after he had put Jeremiah in the "stocks?" Jer 20:3  (Magor missabib).

v.1-4. This is the second time Matthew records this speech, so presumably Jesus used it on at least 2 occasions - Matt.12:38-39. Here we have an example of 'cast not your pearls before swine.' When the disciples ask the same thing - they are given a long answer: Matt.24:3-31. The word translated 'sign' (semeion) is also translated 'miracle' and 'wonder'. We have a whole book from God full of these. Let us keep watchful then for the 'signs of the times' and not stand accused along with Jesus' listeners in v.3 of our reading.

:1 We read of Pharisees and Sadducees together a number of times in the gospels. We should not think that this was a normal feature. They were at opposite ends of the religious and political spectrum in Israel. Their union was to attempt to undermine their common enemy - Jesus.

:24-27 This warning to the disciples is taken up again by Jesus in a parable specifically given to the disciples (25:31) where he quotes his own words from 16:27. Jesus repeated his message to his disciples a number of time because they were 'dull of hearing' - we should realise that we are just the same. This provides a good reason for making notes of the things which we read or hear lest we forget them.

PUTTING JESUS FIRST

Paul put life into perspective when he said, "I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ." (Phil 3 v 8)
The AV. puts it this way, that Paul counts all things "but dung that I may win Christ.".
This puts Jesus at the very forefront of everything in our lives. It means that we must live for him with all our heart and soul and not place any importance on the things of this life now. They are like dung, rubbish, something we don't want. It is a loss to us when it comes to achieving eternal glory.

Jesus said, "What good will it be for a man if he gains the whole world, yet forfeits his own soul?" The answer is that it is no good. We will only be rich for a few years, and with it we will have stress and worry, but at death we will take nothing with us. However, if we live now for Christ and put our energies and time into eternal things, we will be guaranteed of our resurrection and eternal life in glory. The reward God gives surpasses all we could ever gain in this life.

Put Jesus first today.

16:3 Does it follow that anyone who can discern the sky should be able to discern the signs of the times? Clearly the answer to this in ‘No.’ so why does Jesus make this analogy? The answer is that to those who had received the law understanding the signs of the time - Daniel’s prophecy etc: should have been as easy as discerning the sky. There were those who had seen the signs of the times and were waiting for Messiah (Luke 2:25 etc:)

:16-17 - We need to be sure that we realise that if we like Peter can say ' ...  Thou art the Christ, the Son of the living God', then we too have been touched by the power of God, as nothing else can have revealed this to us.  Let us meditate on this and find humility.

Matt 16:19  "The keys of the kingdom of heaven."  Peter in his 2nd epistle tells us exactly what the keys are. 2 Pet 1:2  "The knowledge of God, and of Jesus our Lord." The knowledge and understanding are the keys. From this knowledge, one then believes the things concerning the kingdom of God, and the name of Jesus Christ. They were first used by Peter on the day of Pentecost. Acts 2:14-36 addressing those gathered at Jerusalem to keep the feast. Again, Peter used the keys when he was called to go to the Gentiles when he went to Cornelius and his household. Acts 10:34-43 The keys were used to open the way for both Jew and Gentiles. We too have been given these keys, we must make sure they are being used.  

Even though Peter gave a marvellous proclamation of whom Jesus was (vs. 16,17), he obviously did not fully understand the mission of Christ (vs. 22,23).  Lest we become intoxicated with our knowledge, we must realize that there are huge gaps in our understanding. We must keep plodding away each day until the Kingdom whence all shall be revealed.

v.12 - Here we have one of the plainest explanations of Jesus' parables and from the mouth of Jesus himself.  It is clearly of extreme importance that we learn the lesson here if we are to be men and women of faith.  Faith was what the Pharisees lacked.  This was what stopped them being able to tolerate Jesus, who lived not by law, but by faith, as should we.

FIERCELY DEFENSIVE
 
"Peter took him aside and began to rebuke him, 'Never, Lord!' he said, 'This shall never happen to you!'" (Matt 16:22)
 
Peter was rebuked for this statement because it went against all that the Lord was trying to achieve. God's will was that he would go to Jerusalem, and there he would die for the sins of the world. Jesus could not afford for Peter, or anyone else, to stand in the way of that. However, the passion with which Peter spoke those words can put us all to shame. Peter felt that there was no way he was going to let anyone - no matter how important they were - do anything against his Lord. He would fight to the death if he had to.
 
Peter was fiercely loyal to his master, and we should be too.  We should have the same sort of feelings toward Jesus as Peter had. If we hear any threat or bad words against the Saviour, we should be the first to jump in and defend him. Let's be as loyal as Peter, fiercely defensive of our Master, and willing to stand up for him against anyone or anything that might oppose him.

V.12 - yeast "corrupts" bread and in a similar way the Pharisees/Sadducees added their own corrupt rules and uncharitable legalistic applications to God's word not to mention the similarities between the Pharisees/Sadducees and yeast in being puffed up.

16:21    Notice that as soon as the disciples recognise that Jesus is the Christ he starts to emphasise that he is going to die a cruel death.

a) In Matt 16:1-5 Jesus is asked for a sign for the second time. The earlier occasion is in Matt 12:38-42, and on both times He reminds them of Jonah.  In today’s chapter this probably explains why He gave such a short answer, and then left them.
b) Matt 16:18. This is the first use of the word “Church” or “Ecclesia” in the NT. Christ lays the foundation of His new family of believers by saying that it will be built on the faithful saying of Peter, “Thou art the Christ, the Son of the living God.”

V.24-25 - denying himself, taking up his cross and following Christ can refer to crucifying the sinful impulses in our nature (Rom 6:6) or sometimes demand even more as v25 and John 21:18-19 suggest.

16:3 The ‘signs of the times’ that the Pharisees and Sadducees could not discern was the implications that flowed from the miracles that Jesus performed.

16:6  Leaven figures in Israel’s past with regard to feasts and whilst different meanings have been attributed to ‘leaven’ Jesus here gives it a clear Biblical definition. Jesus says ‘leaven’ is teaching.

Catholics claim Peter as being their first pope because they say that Jesus said He would build His church on him (v.18). However, it is the underlying truth (rock Gr. petra) stated by Peter and not Peter himself (rock Gr. petrus) on which Christ would build His ecclesia. That truth is that: You are the Christ, the Son of the living God (v.16). I wonder how people reconcile calling the supposed first pope Satan (v.23).

16:1 The miracles that Jesus did were the ‘signs’ that he was the son of God – John 20:30-31– and so there was no need for any further signs. The religious leaders would not accept the signs given so any further signs would be of no value.

V.28 Jesus seems to be telling his disciples that some of them will remain alive until He returns to earth to set up His Kingdom.  However, we know this cannot be the case.  All the disciples met violent deaths except possibly John who was exiled to Patmos and probably died there. 

The phrase taste of death could be referring to the death upon rejection at the judgement.  Jesus' discourse in John might clarify what this phrase means (John 8:51,52).  Jesus promised His disciples a place in His Kingdom, which meant that they would be immune to the taste of death (Luke 22:30). 

However, the qualification some in v.28 could be a reference to the fact that Judas will not be in the Kingdom.  If he is brought back for judgement, he will be rejected, probably receive a glimpse of the Kingdom like so many others (Luke 13:28), and then taste of death permanently. 

Another explanation for v.28 could be that Jesus is foretelling His transfiguration (Matt 17:1-3).  This event was a glimpse of the coming regal glory of Jesus.  The some, who witnessed the occurrence, were Peter, James, and John.

The symbol of leaven refers to the way in which words and ideas spread once they take hold. Jesus uses it both of good words (Matt 13:33) and bad (Matt 16:11-12). The important lesson from this is that we cannot remove ideas from our minds once they have entered in. A lump of dough that has been leavened can't be unleavened - and it will pass the leaven on, spreading it indefinitely. Jesus gives us the example of how to avoid contamination with damaging ideas in his harsh rebuke of Peter (v23). If we cannot remove ideas from our minds, we must stop them getting in in the first place.

(see this explanation of sourdough: http://en.wikipedia.org/wiki/Sourdough).

The "Conflict" of Faith and Works

Matt 16:27 - "The Son of Man shall reward every man according to his works." Scriptures which imply works as the basis of salvation are: Psa 62:12;Matt 16:27;2Cor 5:10;Rom 2:6-10;Rev 22:12;20:12-13;James 2:21-22.

Eph 2:8 - "By grace are ye saved, through faith...not of works..." Scriptures which make grace the basis of salvation, by faith are: Eph 2:5-9;Acts 15:11;Gal 3:1-9;Titus 2:11;John 6:29;Rom 3:24;Rom 4:1-16.

We can't earn salvation by works Rom 3:23;Titus 3:5;2Tim 1:9. Grace is freely given in Christ. But freely given grace also demands a free response Rom 6:1-2;James 2:14-17. Faith, if it is real faith, will lead to producing works. Works are the fruit of faith. Faith works by love Gal 5:6. Newness of life is the result of grace received. Obedience in love is the expression of gratitude for salvation freely offered in Christ. 

The above was gleaned from Balancing The Book: A Study of Biblical Paradoxes by Len Richardson, pp 5-9.

16:22 Peter’s comment highlights that whilst He recognised Jesus as ‘The Christ’ he had no understanding of what ‘the Christ’ would do.

16:3   That they could discern the weather and the way that Jesus reproves them indicates that they should have been able to see that Jesus was the son of God.  After all there were some at his birth who did.

THE SEAS OF LIFE Matt 16:26

The Sea of Galilee gives as it receives -

But the Dead Sea keeps what it gets and is big ... yet it is dead!

16:15  It is all too easy to say what other people think rather than make a decision for ourselves. The way in which Jesus challenged his disciples is the sort of challenge we should accept and respond to every day of our lives.

Matt 16:24

“Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.” (cf. Matt 4:18-22; Mark 1:17; Luke 5:27; John 21:19)

Dr. Lawrence J. Peter, a Canadian writer, educator and management theorist best known for his work, The Peter Principle, is quoted as saying: “If you don’t know where you are going, you will probably end up somewhere else.” Spiritually, this is also true. In one respect or another, we are all followers, but the question of what or whom we follow is the all important matter (cf. Jer 10:23). Throughout the Gospels, we need only to look at the numerous references wherein Jesus stated: “follow me.” It is a simple, but demanding edict.

Before becoming the children of God, a lot of us were as the Corinthians and Thessalonians following after idols (1Cor 12:2; 1Thess 1:9). It is as the apostle Paul enumerated in Eph 2:2-3 how in times past we walked according to the course of this world. We were called out to follow Jesus, and while it may not always be a matter of convenience, it is always a matter of conviction!

Those who are the true sheep, hear the Shepherd’s voice and they follow him (John 10:27). The Shepherd leads and the sheep follow. The question then is not if we are followers, but who it is that we are following?

16:8-12       Now we learn the thing that the disciples should have learnt from the feeding of the 5,000 and the 4,000. Jesus requires the disciples to explain what happened at the end of both miracles that they might understand that the provision of food is not a big issue.

 Mat. 16:19.

Jesus tells Peter here in the last part of this verse -

"Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."

What did Jesus mean, especially in light of the fact that he says something almost identical to all the disciples in Matt 18:18?

There really has to be a correlation between Peter being given the keys and the next part of Jesus' same statement - the binding and loosing. When Jesus himself said he had the keys of death and Hades (Rev 1:18), he obviously meant that through his life, death, and resurrection God had given him the power to give eternal life to the faithful and eternal destruction to the wicked. So here Peter is given the power over the coming group of believers to include them within the Christian community and the converse, to exclude some from that same community. We can easily see the inclusion part as pertaining to Cornelius and his household - the first Gentiles - who believed the gospel at his preaching and were accepted by their baptisms. Here there was an open manifestation of God's blessing by their receiving the Holy Spirit prior to their baptisms (Acts 10:46). In reference to this Peter said, "Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe" (Acts 15:7).

The same authority to shut out was his (and the other apostles) as can be seen in the incidents in Acts 8:20-24and Acts 5:1-11 concerning Simon the sorcerer and Ananias and Sapphira. Also, the actions of disfellowship may fall into this "loosing" category as illustrated in 1Cor 5 with the unrepentant (at the time!) fornicator and in 1Tim 1:20 with a couple of brothers who were apparently teaching false doctrine (cp. 2Tim 2:16-18).

But as is pointed out in the question, this power stated here to be Peter's was also given to the other disciples as recorded in ch. 18:18. And it can be proven that later believers such as Paul had the same authority in these matters as the original twelve.

A comparison here might be made to God's prophets in Old Testament times. For example, here's what God says to Jeremiah at the beginning of his ministry.

"See, I have this day set you over the nations, and over the kingdoms, to root out and to pull down, and destroy, and to throw down, to build and to plant" (Jer. 1:10).

Yet literally Jeremiah did none of those things. But through his message and the peoples' positive or negative response to it, he, in effect, was empowered to do those things. For "Behold, I have put my words in your mouth" (Jer. 1:9) - God tells him, and therefore his words' fulfillment was sure.

One final point - the "in heaven" part of what Jesus is saying really has to mean that with these powers given to them along with the authority, their actions whether positive or negative, will be endorsed by God Himself. This is perhaps best seen in the incident after Jesus' resurrection - Jn. 20:21-23 - where he breathes on the eleven the Holy Spirit and says, "Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven."

Matt 16:18

“And I say also unto thee, That thou art Peter, and upon this rock I will build my church (ecclesia); and the gates of hell (hades) shall not prevail against it.”

The phrase, “the gates of hell” is a Jewish term for the “realm of the dead.” We read in Job 38:17: “Have the gates of death (hades) been opened unto thee” or hast thou seen the doors of the shadow of death?” In Isa 38:10 likewise, we read: “I said in the cutting off of my days, I shall go to the gates of the grave (hades): I am deprived of the residue of my years.” In the Septuagint version, Job’s phrase is translated “puloroi de hadou” and In Isaiah it is “pulai hadou.” Both are euphemisms for death. The parallels between these two passages are also remarkable. The second half of these verses is not about a literal hell, but about death and the grave. While the KJV has many strong points, it also has its weaknesses and translates many of its words as hell when it should not, and thus feeds into a literal hell of pagan origin.

The tradition in Christ’s day was that hades had two large gates, which remained locked till the Messiah would come to set the captives of death free from their grave. It is, therefore, interesting to note that it was at Caesarea Philippi Jesus asked his disciples, “Whom do men say that I the Son of man am?” (Matt 16:13). This was no accident. It was a clear challenge to his disciples, as they stood at a literal “gate of Hades”!

Caesarea Philippi was a beautiful city, the area filled with green and lush vegetation and plenty of fresh streams. In stark contrast to its pristine surroundings were the notorious evil practices of sexual immorality, temple prostitution and child sacrifices. It was a very pagan place and avoided by most of the Jews. Two temples were built here, which was considered blasphemy by the Jews. One honoured Caesar, the other was for the worship of the Greek god, Pan. Next to Pan’s temple was a deep crevice in the ground thought to be a mystical doorway where the spirits of the dead traveled to and from Hades. This place was called, “the gates of hell,” by the translators, but its actual name was, “the gates of Hades.” What Christ was saying to his disciples was that neither Caesar nor Paganism would prevail against his people, and history records this to be true.

It was here at Caesarea Philippi, at the foot of Mount Hermon, that Peter made the statement, “Thou are the Christ, the Son of the living God” (v. 16). Jesus was the Messiah, the Son of the living God, (not the Son of a “dead” god), who would set the captives free from sin and death. This was represented by the “keys of the kingdom of heaven” (v. 19), that would open the two large “gates.” Peter was the first to be given the “keys” to preach the gospel both to the Jews (Acts 2) and then to the Gentiles (Acts 2:39) when God sent him to preach to Cornelius and his household (Acts 10). In this manner of speaking, Peter held the keys to the Kingdom.

Since the Messiah would soon be put to death, and there would be a better time for his disciples to reveal his Messiah-ship (Matt 16:20), the better time being after Pentecost. What an important lesson was learned at Caesarea Philippi and what a place to learn it!

Matt 16:18

“And I say also unto thee, That thou art Peter, and upon this rock I will build my church (ekklesia)…”

Since the word “church” continues to infiltrate the body of Christ, and has been a matter of dispute for some time, I thought to jump on the bandwagon that obviously needs to be boarded.

Our distinctiveness and differences have always defined us as brethren and sisters of Christ. Our problem is not that we identify with those around us too little, but that we are way too often identifying ourselves with them. It is imperative we stand full throttle against this. Words are the vehicle of thought and “men suppose their reason has command over their words; still it happens that words in return exercise authority on reason.” – Francis Bacon. The Bible says: “For by thy words (reasonings) thou shalt be justified, and by thy words (reasonings) thou shalt be condemned.” – Matt 12:37.

Our first Century brethren did not belong to a Church, or a Synagogue, or a Temple!  They came out of the false systems of worship, and thus became an ecclesia serving the living God, the pillar and ground of the Truth.

Why did Christ’s disciples use the word, “ekklesia” and not some other word?”  Because they meant to convey the original Greek meaning of the word, a body called out of the Roman Babylonian, the Judean, and other Pagan systems extant in their day to come together as a separate community under Christ.

Appearing approximately 115 times, “ekklesia” was wrongly translated as “church” by the 1611 translators of the King James Bible with the three exceptions found in Acts 19:32,39,41. Here “assembly” is used instead of “church.” Yet, the Greek word is exactly the same as all the other entries, Strong’s Concordance # <1577>“ekklesia”! Here in Acts, there was an assembling of the people, and the translators could not make any sense of using the word “church,” so correctly translated “ekklesia” as an assembly!

Some of the earlier translators chose not to translate the word, “ekklesia” at all. They either used the word “ekklesia,” or else they used the word “congregation,” or “assembly.”  By 1611 when the KJV was published, the translators, under the order of King James, and as members of the Church of England, which did not allow freedom of expression of concepts that were outside official church dogma, changed “ekklesia” to “church.” The word, church,  is a by-product of the manipulation of organized religion!

"Church” came to be used in Anglo-Saxon form as “circe” then in the Greek “kur-ke,” the Scotch “kirke” and eventually in English “chur-ch,” in its traditional pronunciation, the “c” and “ch” having a “k” sound. This presents a deception in that the English translators when they inserted the word “church” were not even translating the Greek word “kuriakos,” but rather substituted an entirely different word and meaning! It was a willful act because the Pagans who accepted some form of Christianity retained the word “church” from their pagan “circle.” The translators called “ekklesia” (called out ones) “church” (circle) in order to keep a conceptual link between Christianity and Paganism!

The Church is a counterfeit system of Christ’s ecclesial system and not of God. The Church’s religious flim-flam has intoxicated the minds and hearts of the people, the spiritually drunken condition of the products of Babylon from which we are commanded to “come out.”  We are witnesses of the Word, and by identifying ourselves as an ecclesia we stand out from the rest of these churches. What a witnessing tool to those who want to know why we are different and identify ourselves as different! We deceive the people around us by identifying ourselves as a church, yet we make no pretense to be such! We are thus feeding into a lie!

We presently are the “ecclesia in the wilderness,” so how can we allow ourselves to be identified with churches by using the name the nations around us use and have come to know to be a phony putrefying religious mess, which throughout history have always been about the business of fleecing, robbing, and killing? Is it that we have become more like the churches around us, and fail to make the distinction? Is it because we have become more interested in trying to make Christ attractive to people rather than teaching the Truth as it is in him? Let us pause and consider...

16:5-12       Like the disciples we can focus on our apparent immediate needs – food – and miss the detail of Jesus’ teaching about the need to listen to him.

1. Matt 16:16,18 - As noted by others, the rock of the church was not Peter, rather the rock of the church was Peter's confession in verse 16 that Christ was the Son of the living God.

2. Matt 16:18 - the grave will not overcome the church for there is resurrection from death.

3. Matt 16:24 - believers must crucify their fleshly nature.

4. Matt 16:28 - perhaps this refers to the following transfiguration vision (Matt 17:1-9) which is a preview of the resurrection and the millennial day of rest.

16:6   On at least one other occasion – Luke 12:1 – (on a different occasion) Jesus warned his disciples against the teaching of the Pharisees.

16:7   I suppose it seems strange that the disciples completely misunderstood Jesus’ warning about the leaven – teaching of the Pharisees. Maybe it was because they thought the Pharisees should be listened to and their immediate concern was the lack of bread.

16:1  The request for a sign showed how stubborn and rebellious the leaders were. A Pharisee had already said – John 3:2– that they recognised that Jesus was “from God” because of the miracles that he performed.

Matt 16:17

“… flesh and blood hath not revealed it unto thee, but my Father which is in heaven.”

This was Christ’s response to Peter upon his confessing that Jesus is the Christ. The question is, “how did the Father convey this information to Peter?  It was not by the direct action of the Holy Spirit (John 7:39).

The source of Peter’s enlightenment came from reading the Scriptures, and the teaching of Christ, himself. The inspired utterances of Moses and the prophets were the words of the Spirit of God (Heb 1:1; John 6:63). To receive these words was to be taught of God (John 6:45). Therefore, to limit God’s teachings solely to the Ten Commandments (nine actually for us), as applicable to our day (cf. Gen 2:2; Matt 12:1-6 on the Sabbath), is seriously restricting our knowledge of God and His will for us!

16:4    Jesus miracles – signs – were not done to pander to the desire of the religious leaders for a sign. Rather they were the concrete and certain evidence that Jesus was the Messiah. So they generation was “wicked” because it was not willing to see in the miracles the evidence supporting Jesus’ Messiaship.

16:6-12the way Jesus speaks of doctrine and leaven is the basis for Paul’s inspired comment in 1Cor 5:6

16:22 “son of David” is a recurring phrase in Matthew’s gospel starting in 1:1 and 1:20. Whilst it is found 10 times in Matthew it is only found 3 times in both Mark and Luke and never in John’s account. The emphasis develops how we are introduced to Jesus in the first chapter

1. Matt 16:2-4 - ironic that people can generally forecast the weather by looking at the heavens, yet the sign of Jonah offering true hope from the heavens is so often dismissed.

2. Matt 16:9-10 - Jesus points to the significance of numbers. The number 5 is associated with grace, mercy, or life (as on the 5th day of creation); the number 7 is associated with spiritual perfection (God's seal or covenant number),to be full or satisfied, completeness, and the millennial day of rest; the number 4 is associated with the creative works of God, the fourth day saw the material earth creation completed, so the number 4 represents the complete earth (perhaps including the Gentiles), it is the world number (4 corners of the world), the city number, possibly the number of organization.

3. Matt 16:13-14 - Is Elijah or a type of Elijah/John the Baptist going to come before the second coming of Christ? (Mal 3:1;Matt 11:11-14;Matt 17:12-13;Luke 1:16-17;John 1:21;Mal 4:4-6;Matt 17:1-4,10-11); it appears likely that Elijah or another similar type will come before Christ is made known to the world though a few might see Malachi 4:4-6 as referring to the great and dreadful day of the Lord as 70 AD, not the future invasion of Israel as spoken of in Ezekiel 38.

4. Matt 16:16 - Peter clarified who Jesus was, "You are the Christ, the Son of the living God." Peter's confession of faith, which was a rock, did not appear to embrace the doctrine of the trinity.

5. Matt 16:18 - first time Jesus uses the word "church<1577>" written in the New Testament Greek as "Ekklesia".

6. Matt 16:19 - Death will not overcome the confession of faith, there will be a resurrection from the grave. Peter was one of the disciples who had the keys (Matt 18:18). Paul wrote to the ecclesia at Rome. Peter was married and not indicated as superior or to have passed on any authority to future generations. Peter claims to be one of the fellow elders (1Pet 5:1,3).

7. Matt 16:23 - Peter was called "Satan<4567>" by Jesus as Peter was an adversary at that moment to Jesus's yielding to his Father's will (Luke 22:42-43), plan and purpose. Also, there was the temptation for Jesus to bypass Golgotha (Matt 4:8;Luke 4:13).

8. Matt 16:28 - a possible reference to the immediately following transfiguration (Matt 17:1-9) which provides a future glimpse of the glory of the resurrection of the faithful in the kingdom of God on earth with Christ sitting on David's throne as king of the world.

16:14-16 Whilst the disciples could say what the people thought of Jesus he is concerned to know what they, themselves, thought. In the end we cannot rely on hearsay to decide on Jesus’’ teaching. We have to form our own judgment based on the evidence provided. For us the evidence is the scriptures.

16:16,22Peter’s two comments seem to be so far apart in terms of his understanding. Indeed they are However we should not . diminish Peter’s realisation in verse 16. Peter had been brought up with the traditional view that Messiah would be a person who would save them from oppression – at this time the Romans – His understanding needed to be developed. In this we are like Peter. We have recognised that Jesus is our saviour. In our case a saviour from sin and death. However our appreciation is not complete. We need to continue to read and re-read scripture to fill out our appreciation of Jesus that we may appreciate more fully how we can follow his steps.

16:1 again we see the Pharisees and Sadducees coming together to try and trap Jesus. As before it would appear that they had made the long journey from Jerusalem up to the Galilee to try and discredit Jesus.

16 v1 The Pharisees and the Sadducees asked that Jesus show a sign from heaven. They may have not been able to refute the existence of many of Jesus' miracles (Matthew 15:30,31) and so a delegation of Pharisees and Sadducees came from Jerusalem to discredit him by stating, in effect that, even granting that Jesus can do wonders, these signs are earthly signs only (lame healed, blind given sight, and so on). Whether real or feigned (after all, Jannes and Jambres could feign earthly miracles in Moses' day), earthly signs are not in the same league as heavenly signs (which are dramatic and cannot be feigned) such as Elijah performed when he called down fire from heaven to consume top-down the sacrifice on the altar (1 Kings 18:38,39). Elijah gave a sign from heaven; all that Jesus can do are earthly signs. So Jesus is inferior to Elijah and therefore NOT the son of God.  That is why Peter's response in Matthew 16: 16 "You are the Christ, the son of the living God" is so poignant and relevant. At least Peter could see through the Pharisees and Sadducees subtle propaganda. 

16 v4 Whatever preaching plans Jesus had for visiting Magdala (15:39) Jesus was so deeply affected by the weasel words of the Pharisees and the Sadducees that he put these plans aside and departed to  far off Caesarea Philippi to be alone with his disciples and see what effect their words had on them (16:13). 

16 v23 Peter was powerful - he was the first to acknowledge who Jesus really was after the onslaught of the Pharisees and Sadducees weasel words (16:1). So Jesus would naturally feel close to Peter. Jesus harshness in telling Peter to get behind him was Jesus way of protecting himself. Had Jesus listened any further to Peter he may have been tempted to sin.

Thanks to those who contributed comments today,the comments are interesting and helpfull....I would love to have put a tick or a hear hear to most of the contributions....My one focus today is on the words Jesus spoke to us all in Matt 16:27,when he said "The Son of Man will come in the Glory of his father with his angels..."(so much of what Jesus taught was in riddles or parables,or enigmatic,and required further elucidation or explaination),but here,never more plain and direct language could have been employed....These words are some in which we can put all our confidence,as this is The Rock and The one Foundation,and the pearl of great price that the Father has drawn us to in his Love.

16:22-23 Peter had been called to follow Jesus 4:18-19. But it is clear that even now in Jesus’ ministry Peter did not fully appreciate the call of Jesus and what, by implication, was expected of him.

This is rather like us. We obey the call and as our “pilgrimage” opens out the responsibilities become more clear to us.

16:16-18 Simon Peter replied, ‘You are the Christ the Son of the living God.’ And Jesus answered him, ‘Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. … on this rock I will build my church'