ALPHA MAAMA (A.M.)

 Falaite ‘Epeleli 16, 2021

he called to him his twelve disciples

PEA ne ui ange ‘a e kau Hongofulumāua ‘o ‘ene ako

Matiu 10 (Matthew 10)

(v. 1-4) 1 And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every affliction. 2 The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot, and Judas Iscariot, who betrayed him.

(v. 1-4) 1 PEA ne ui ange ‘a e kau Hongofulumāua ‘o ‘ene ako; ‘o ne tuku kiate kinautolu ke fa‘iteliha ki he ngaahi fa‘ahikehe, koe‘uhi ke nau kapusi kinautolu; mo ne ‘ange ‘a e mafai ke faito‘o ‘a e fa‘ahinga alanga mahaki kotoa pē mo e mahamahaki. 2 Pea ko eni ‘a e hingoa ‘o e kau Hongofulumāua ‘Aposetolo. Ko e ‘uluaki ko Saimone, ‘a ia na‘e fakahingoa ko Pita, mo ‘Anitelū ko hono tehina: ko Sēmisi ko e foha ‘o Sēpeti, mo Sione ko hono tehina; 3 ko Filipe mo Pātolomiu; ko Tōmasi pea mo Mātiu ko e tānaki tukuhau; ko Sēmisi ko e foha ‘o ‘Alefiusi, mo Lepiusi; 4 ko Saimone ‘o e kautaha Mamahi‘i Fonua, pea mo Siutasi ‘Isikāliote, ‘a ia foki na‘a ne lavaki‘i ‘a Sīsū.

 

*Commentary: David Guzik Study Guide on Matthew*

When He had called His twelve disciples: The main feature of this list is its diversity. Jesus chose His disciples from a variety of backgrounds and life experiences. About all they had in common was it seems that none of them were privileged or from backgrounds of high status. This is very much in the spirit of 1 Corinthians 1:26-29.

He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease: Jesus did not only call the twelve; He also gave them power to do what He had called them to do. The same principle holds true today: whom God calls, God equips. The equipping may not be completely evident before the ministry begins, but it will be evident along the way.

Now the names of the twelve apostles are these: These twelve (excepting Judas, of course), have an important place in God’s plan of redemption, including some particular role in the future judgment (Matthew 19:28), and in the founding of the church (Ephesians 2:20). The Bible promises that their position and work will be remembered through eternity (Revelation 21:14).

This is the first and only time in Matthew that the twelve are called apostles. “The word apostle literally means one who is sent out; it is the word for an envoy or an ambassador.” (Barclay) “Called here for the first and last time apostoloi, with reference at once to the immediate minor mission and to the later great one.” (Bruce)

· The word apostle can mean a mere messenger, as in John 13:16, referring to he who is sent.

· Jesus is called an apostle in Hebrews 3:1: consider the Apostle and High Priest of our confession.

· Paul sometimes used the word in the sense of messengers or representatives, as in 2 Corinthians 8:23: they are messengers [apostles] of the churches; possibly also in Romans 16:7.

· Yet Paul also used the term in a more narrow sense, referring to the Twelve and himself by special dispensation (1 Corinthians 9:1-5 and 15:7-10; Galatians 1:17 and 1:19 following).

There are four different lists of the twelve in the New Testament. Here in Matthew 10:2-4, and also in Mark 3:16-19, Luke 6:13-16, and Acts 1:13. In these lists, Peter is always listed first and Judas is always last. The two pairs of brothers (Peter and Andrew; James and John) are always listed first. In the lists they are arranged in a way that suggests that they were arranged in three groups of four, each with a leader.

· In each list Peter is first mentioned, followed by Andrew, James, and John.

· In each list Philip is fifth mentioned, followed by Bartholomew, Thomas, and Matthew.

· In each list James the son of Alphaeus is ninth mentioned, followed by Thaddaeus/Judas brother of James, Simon the Zealot, and Judas.

GOD IS . . . (KO E ‘OTUA, ‘OKU . . )

4        GOD IS INFINITE

            The Worth of Christ

The Son of God assumed a human nature in order to perform the work of Mediator on behalf of fallen sinners. The efficacy of his work depends on the worth of his person. It is “the dignity of the person that dignifies the work," argues Thomas Goodwin. He adds, “As all the Godhead in all his fullness is said to dwell in him and his person, so all the whole worth that the substantial excellency of the person can translate is in like manner stamped upon all his actions."

Many Christians and theologians maintain that we should not say that the second person of the Trinity died, because that would constitute a mutation within the very being of God. They are uncomfortable saying that God died on the cross. Instead, they prefer to say that Christ (the God-man) died on the cross in his humanity while inseparably united to his divinity, which could not die. While we can sympathize with the discomfort for insinuating that God died, this view essentially limits the atonement to Christ's humanity. This in turn has ramifications for the infinite worth of Christ's death for multitudes of sinners, as we shall see.

We must keep in mind the distinction between asserting something in essence-appropriate and persons-appropriate language. We could say, then, that in relation to their persons, the Son and the Spirit are from the Father, but in relation to their essence they are self-existent.' Theologians have by and large used this distinction to maintain a unity of essence but also affirm a relational order in terms of the three persons. The Father begets the Son, not the other way around. Therefore, persons-appropriate language explains why we can say that the Father did not die on the cross but the Son did.

If we affirm, as we should, that God purchased the church with his blood (Acts 20:28), we are saying that he purchased the church with his death. We should have freedom (and the theological tools) to preach, pray, or sing what the Scriptures explicitly teach. The mystery and glory of the gospel demand that we say things that can possibly be misunderstood (e.g., justification by faith alone and the Roman Catholic response to that blessed doctrine).