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Hello, I'm Kevin DeYoung, pastor at Christ
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Covenant Church in Matthews, North Carolina. And you are listening to Doctrine Matters. Each week on Doctrine Matters, we explore the rich doctrine of the Christian faith. We'll pull from the church's long history, complex debates, and over the course of the year, the hope is that we'll
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begin to frame out what is a
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clear, accessible, systematic theology, be looking at different Christian doctrines and their relationship to each other.
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And the hope, Lord willing, is we
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will grasp more and more the riches and the beauty of God's word. Thanks for listening. Let's turn to this week's Doctrine Matters.
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This week we come to a new section in our study of doctrine. Come to the wonderful category of Christology. And in Christology, we want to look at the person of Christ and the work of Christ. So for these next few weeks, we'll be talking about the person of Christ. And there's so many things that we can talk about. So let's think first, Biblically, when Jesus came into the world, he did not come unannounced. That is to say that if you had ears to hear, God had been promising for a long time to send a deliverer. He promised in that first telling of the gospel, Genesis 3:15, that a seed of the woman would come to crush the head of the serpent, a child of Abraham would come, a lion of the tribe of Judah, a star from Jacob and scepter from Israel, a prophet like Moses, a royal son, a son of David, a child born of a virgin, a prince of peace, a shoot from the stump of Jesse, a revelation of the glory of the Lord, a light to the nations, one born in Bethlehem of Ephrathah, a speaker of peace who shall extend his rule from sea to sea, the God of justice, the Lord, come to his temple. We could go on and on. The Old Testament is full of not only types that will be fulfilled in the coming of Christ, but these prophecies, this messianic expectation. The Gospel of Matthew in particular depicts Jesus as the fulfillment of Old Testament prophecy, retelling Israel's story, but now casting Jesus as the main character. We see this from the very beginning of Matthew, the opening verse. We read that this is a book of the genealogy of Jesus Christ, a Biblos Genesis, that is a book of the Genesis. Someone reading this in Greek could not help but notice that word, which is the Greek title for the first book of the Bible, Genesis is here at the beginning of the New Testament. That here is a new Genesis. Jesus is the beginning of. It's a continuation of the story. But it is a turn of the page to a new age in this story. And not only does Jesus embody the new Genesis, his life embodies the new Exodus. Think about these opening chapters of Matthew. Shortly after Jesus birth, he's rushed to safety to avoid the wrath of a jealous king who had ordered all the young boys to be killed. And like Moses, Jesus was spared the royal decree because his mother hid him in Egypt. And following on the heels of Jesus Exodus out of Egypt, we come to his baptism in the Jordan. Just as the Israelites left Egypt and passed through the Red Sea. First Corinthians 10 says they were baptized into the sea. So Jesus leaves Egypt, passes through the waters in his baptism. Now that's years later in the chronology of his life. But in the telling of Matthew, it happens one after another. And after the Red Sea, the Israelites wind up in the desert where they wander for 40 years. So where is Jesus in Matthew 4? He's in the desert, about to be tempted. For 40 days and 40 nights, Jesus is fulfilling Israel's history. He's bringing it to a climax. When Israel was a child, Hosea said, I loved him, and out of Egypt I called my son. Some scholars have thought that when Matthew claims a fulfillment of that word, that he's playing some kind of loose word association and it really isn't a Messianic prophecy. But Matthew didn't think this was a direct prophecy about Jesus and his family going to Egypt, as if Hosea had in his mind. Now I'm writing about the Messiah. And one day the Messiah will come out of Egypt. The passage is about Israel's exodus out of Egypt and her subsequent idolatries and adulteries. Matthew understood that he wasn't trying to give Hosea 11 a new meaning, but he rightly saw something Messianic. That Jesus would be the faithful son called out of Egypt. He would do what Israel had failed to do. The faithless son Israel. Now we would have a faithful son, God's own beloved Son. From his Genesis to his Exodus to his baptism to 40 days in the wilderness, Jesus is identifying himself with God's covenant people. That's why Matthew can say this was to fulfill what was spoken by the prophet. But whereas the first Israel, God's son, broke the covenant, deserved God's wrath. When God beholds his only begotten Son, he says in Matthew, this is my beloved Son, with whom I am well pleased. So from these very opening chapters in Matthew, we are meant to see this is a retelling of this story with Jesus identifying with God's people. And Jesus is going to succeed where Israel failed. The English name Jesus, so familiar to us, comes from the Greek Iesous, which in turn comes from the Hebrew Yehoshua or Yeshua or Joshua is a common name, one of the most common names among first century Jews. It's strange for us to think of it that way, but it's like Mike or Jason or Tim. It was a common Jewish name. Matthew 1:21 indicates the name Jesus refers to the Lord, I.e. yahweh, who saves. The New Testament heaps up so many names for Jesus, too many to explore, even to name. In a short summary, you just think of a few of them. He's the Word made flesh, Emmanuel. God with us. The Lamb of God, the bread of life, the King of the Jews. He's a helper, the great I am. He's the way, the truth and the life. He's the image of the invisible God, the radiance of the glory of God, the exact imprint of his nature. He is our advocate, our high priest, the founder and perfecter of our faith. Jesus is the faithful witness, the firstborn of the dead, the ruler of the kings of the earth. He is Alpha and Omega, the one who is and who was and who is to come. The Almighty, the first, the Last, the living One, King of Kings and Lord of Lords. Besides this glorious list of names and descriptions, there are titles just briefly mention. 5. Jesus is the Christ. More than 500 times in the New Testament, Jesus is given this title, Christ, meaning anointed one, the equivalent of Messiah. So that's 1. Jesus is the Christ. 2. Jesus is the Son of God. He is God's beloved Son, only begotten Son, a son equal to the Father. The culminating expression of God's revelation. In each of the four Gospels, the story climaxes with the recognition that Jesus is the son of God. 3. Jesus is the Son of Man. Now that title sounds like proof of Christ's humanity. People sometimes say Son of God, Son of Man, deity, humanity. But Son of Man as a title is actually one of the best statements of his divinity. The imagery comes from Daniel, chapter seven, where the divine Son of Man approaches the divine ancient of days. Jesus often referred to himself as the Son of Man. It's a divine title. Jesus is Lord number four. Kurios, the Greek word, can be used as merely a respectful address, sort of like we might say, yes, sir. But it normally speaks of Jesus, exalted divine status, that God has made him both Lord and Christ. Every tongue will confess that Jesus is Lord. And then fifth, Jesus is God. At least seven times Jesus is explicitly called God. We see this in John's Gospel, but in other books as well. Christ is God overall. He is our great God and Savior. The Son is God, his throne is forever. We see throughout the New Testament these exalted names and titles. And we should say just lastly that Jesus bears witness to Himself, that he is the long awaited Messiah, the only begotten Son of the Father, the Divine Son of Man. He is equal with God in power, rank and glory. Jesus understood this about himself. He describes his identity with I Am statements in John's Gospel. Jesus is the bread of life, the light of the world, the gate for the sheep, the good shepherd, the resurrection of the life, the way, the truth and the life. He is the true vine. Those famous I Am statements less well known but just as important. Jesus makes seven other I am statements in John's Gospel, but each of these without a predicate. So instead of I am the bread of life, there's no predicate. There's simply the statement I am, which is a striking echo of Exodus 3:14. So in John 4:26 he says I who speak to you am he. Or John 6:20 it is I do not be afraid or John 8:24 unless you believe that I am he, you will die in your sins. 7 I am statements with the predicate in John's Gospel and seven times he simply says this ego a me I am. In all this Jesus makes Himself equal to God and the object of saving faith. In fact, Jesus does not hesitate to say John 14:1 Believe in God. Believe also in Me. Jesus knew who he was and if we have ears to hear, we will know who he is as well.
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Thanks again for joining us on Doctrine Matters.
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I'm your host Kevin Deyoung.
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Our hope and prayer is that this has been helpful to you as you look at Scripture and try to understand the best of our theological tradition as Christians. Please consider subscribing to Doctrine Matters and if this has been encouraging, consider passing
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it on to others.
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If you'd like to learn more about this week's doctrine, you can ask your pastor for good resources or check out my year long mini systematic theology book called Daily Doctrine.
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It's available in print or audio from
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Crossway.org the Doctrine Matters podcast is produced by Crossway. To learn more, visit Crossway.org.