God: "I looked for someone to take a stand for me, and stand in the gap" (Ezekiel 22:30)
Ultimately, the Lord of the harvest has showered us with His grace. Jesus is our kinsman-redeemer with the right to redeem us – made like us in every way, yet without sin (see Hebrews 4: 15). He has the resources to redeem us – possessing all authority over nature and nations, disease and demons, sin and Satan, suffering and death. Finally, He has the resolve to redeem us. His resolve drove Him to take responsibility for our sin, enduring the wrath of God that we deserve, so that through faith in Him, we might no longer be outcasts separated from God, but instead we might be called sons and daughters of God.
(Acts 8:37)
THIS passage is regarded by some as an interpola,
tion. But there is no conclusive evidence to that
effect. It has been known to all Bible writers since
Irengeus, who lived in the second century.
A careful reading of the chapter shows that the
passage is necessary to fill up the gap between verse
36 and verse 38. Granting that it might be an inter-
polation, the interpolator would have inserted the cus-
tom prevalent at the time. However, we do not even
admit that it is an interpolation; until the evidence is
made conclusive, we shall regard it as genuine.
1. Origin of the confession. When Jesus Christ
began to preach, men formed various opinions of Him.
Some said He was a prophet; others called Him an
impostor; while a few believed Him to be the Messiah.
Naturally a line was closely drawn between His friends
and His enemies. The challenge of the Jews (John
9: 22). Jesus accepts the test (Matt. 10: 32, 33). Thus
the confession naturally served to distinguish the fol-
lowers of Jesus from His enemies.
The conversation at Caesarea Philippi (Matt. 16:
13-20). Here the Master puts the question directly
to His disciples. Peter answered immediately: "Thou
art the Christ, the Son of the living God." The
entire system of Christianity is embraced in this state-
ment (Matt. 16:15, 16). No wonder that the Lord
blessed Peter and gave unto him the keys of the
kingdom.
2. Significance of the confession. It is a brief state-
ment of the system of Christianity. It is all-embracing
— the only thing that a man needs to believe to be
saved. Everything from the dawn of creation pointed
forward to the Christ; everything since His coming
points back to Him. He is the center of Christianity,
as the sun is the center of the solar system.
3. Scope of the confession.
a. "Thou art the Christ." "Jesus" is His name
(Matt. 1:21); but "Christ" is His official title. The
term "Christ" means "the anointed one." Three
classes of rulers were anointed in olden times —
prophets, priests and kings. "When we confess that
Jesus is the Christ, we make Him our Prophet, Priest
and King. As a prophet, He teaches us; as a priest,
He intercedes for us; as a king, He rules us. He is
the One to whom all authority has been given in
heaven and upon earth.
b. "The Son." Not a son, but the Son, the only
begotten Son of God, and our divine Saviour.
c. "Of the living God." This is a characteristic
phrase of the Scriptures. The besetting sin of the
Jews was idolatry. Therefore this phrase has a special
significance. Jesus was not the Son of a lifeless image,
but the Son of the living God.
4. How the confession is made.
a. With the mouth (Rom. 10:9, 10). It is not
made with a nod of the head, nor by visiting the sick,
nor by feeding the poor; but with the mouth confession
is made unto salvation (Matt. 16:15; Acts 7:37).
b. Before witnesses. Just as it was made by Tim-
othy (1 Tim. 6:12). Jesus witnessed the same good
confession before Pontius Pilate (1 Tim. 6:13). Then,
what was the confession that was witnessed? That He
was Christ, the Son of God (Matt. 27:22, 40). Jesus
will confess those who confess Him before men (Matt.
10:32).
5. The place of the confession. It was always made
before baptism (Acts 8:37, 38). The early historians
of the church — Irenseus, Mosheim, Neander and others
— all testify to this fact. It was the test of the fitness
of the candidate for baptism.
We do not regard the confession as a step into the
kingdom, but rather as the oath of allegiance that
must be made before a person can enter the army of
Jesus Christ.
God first spoke in Eden when the human family
was brought into existence. Twenty-five hundred years
after, He spoke from the summit of Mount Horeb and
the law was given. His voice did not break the still-
ness of the centuries again until He spoke from heaven,
after Jesus had come up out of the waters of the
Jordan, saying: "This is my beloved Son, in whom I
am well pleased." He spoke again upon the mountain
of the transfiguration, saying: "This is my beloved
Son, in whom I am well pleased; hear ye him." Do
we hear Him? We should make the good confession
for our own good, for the influence upon others, and
for the good of the Master.
