Genesis 17:1-7, Genesis 17:15-16, Psalm 22:23-31, Romans 4:13-25, Mark 8:31-38, Mark 9:2-9.
(A) A COVENANT FOR ALL NATIONS.
Genesis 17:1-7; Genesis 17:15-16.
Abram was ninety-nine years old. Ishmael, his son by his wife’s slave girl Hagar, was thirteen. Now, after a long silence, the LORD spoke anew to Abram. When we try to work out God’s purposes on our own strength, as Abram and Sarai had done, it often leads us into those places where God seems silent to us.
The LORD introduced Himself anew, under a name not hitherto used in the Scriptures: “El Shaddai” - the gist of which is captured in the translation “God Almighty” (Genesis 17:1). It may take afflictions, or long silences from God, before we recognise that we should not be ‘working out our own salvation’ on our own (Philippians 2:12-13; cf. Zechariah 4:6; 2 Corinthians 12:9-10).
The LORD says to Abram, “Walk before me” (Genesis 17:1). Follow the example of Enoch (Genesis 5:24), and Noah (Genesis 6:8-9). Life is a pilgrimage: and when we would turn aside to the right or deviate to the left, the Good Shepherd comes up behind us and redirects our paths (Isaiah 30:21).
As for you, “be blameless” (Genesis 17:1). Be perfect, be whole, be an integrated human being. I think this may be what David means when he prays, ‘unite my heart’ (Psalm 86:11). James encourages a whole-hearted commitment, which in turn leads to a perfection and entirety which lacks nothing (James 1:4).
The LORD had already ‘cut a covenant’ with Abram (Genesis 15:17-18), walking Himself between the pieces of the sacrifice. Now He “makes” or “gives” His covenant to Abram (Genesis 17:2). Later he added security and changelessness by “establishing” it in perpetuity with Abram’s seed after him (Genesis 17:7).
To the old man who was ‘as good as dead’ (Hebrews 11:12) - and to his wife whose womb shared in this deadness (Romans 4:19) - there came the promise, “I will multiply you” (Genesis 17:2). You (both) shall be father and mother of many nations (Genesis 17:4-5; Genesis 17:16).
Abram fell on his face (Genesis 17:3) - in worship no doubt, although there was also later intermingled some laughter (Genesis 17:17). Sarah also laughed in her heart, but the LORD reminded the old couple, as He would later remind Zechariah and Elizabeth (cf. Luke 1:36-37), that ‘with God nothing is impossible’ (Genesis 18:12-14).
In what sense is Abram to be a father of many nations (Genesis 17:4)? In the natural he had already been working on this. Of course there was Ishmael, and there were to be others (Genesis 25:1-4). But between them would come Isaac, the son of promise, and from him Jacob/Israel and the Jews.
Spiritually, the answer lies with the Jews, and through them the church. ‘Salvation is of the Jews,’ said Jesus (John 4:22). Furthermore, reaching out towards the nations, Abraham is the father of all who follow in the footsteps of his faith (Romans 4:16; Galatians 3:29).
For Abram and Sarai, there are name changes, signifying a new direction. Abram, whose name means ‘exalted father’ becomes Abraham, ‘the father of a multitude’ (Genesis 17:5). Sarai has her name changed to Sarah, meaning ‘princess’ (Genesis 17:15). From this couple shall come “nations” and “kings” (Genesis 17:6; Genesis 17:16).
The covenant narrows down to one man and his family, only to open out again to embrace all the nations in Christ (Isaiah 42:1). All the promises of God are ‘yea and Amen’ in Christ Jesus (2 Corinthians 1:20). Ultimately, He is the promised seed (singular) (Galatians 3:16), and only through Him are any of us included.
Kings shall fall down before Him, and repentant nations shall worship Him (Psalm 72:11). The church is established as a ‘kingdom of priests’ in Christ Jesus (1 Peter 2:9). Victorious Christians are also given a new name (Revelation 2:17).
Finally we see the spiritual and everlasting nature of the covenant, its inclusiveness and perpetuity (Genesis 17:7). All that Jesus went through on the Cross was for ‘the kindred of the nations’ (Psalm 22:27). His righteousness shall be declared to a people yet unborn (Psalm 22:31).
(B) A PARADIGM OF PRAISE.
Psalm 22:23-31.
The details of the sufferings in Psalm 22:1-21 match more exactly the anguish of Jesus than anything that we can find in any of the written records of David’s life - and because of this the church has always read this Psalm of David as a Psalm of Jesus. In this respect Psalm 22 stands alongside Isaiah 53 as a prophecy of the suffering of Messiah.
One of the famous ‘seven last sayings of Jesus on the Cross’ is known as the Cry of Abandonment. It appears to be a verbatim quotation of Psalm 22:1 (cf. Mark 15:34), but in fact the converse is true. It was the Spirit of Jesus that inspired the words that flowed from David’s mouth (2 Samuel 23:1-2).
Whatever deep sense of desolation rocked David into penning these words, his God-inspired prophetic insight reaches far beyond the limits of his own time and experience to the Cross of Jesus – and beyond. Therefore I have called this closing section of the Psalm ‘a paradigm of praise’ - not just because of its content, but especially because of its context.
The first person singular of Psalm 22:1-21 - ‘I’ – switches to persons plural from Psalm 22:22 onward, as the composer looks forward to the day when he will no longer be a stranger in the great congregation (Psalm 22:25). Have we the faith that sees beyond the affliction to its end (Job 23:10), beyond the fight to the victory (Psalm 22:22-24); to praise God in the midst of affliction like Paul and Silas (Acts 16:22-25)? David - and Jesus – envisaged an end to the present tribulation.
The Psalmist calls upon his brethren to join him in celebration of the victory wrought by God, who ‘has not despised the affliction of the afflicted’ (Psalm 22:23-24). The celebration takes the form of a testimonial feast, to which the whole congregation is invited (Psalm 22:25). Those who formerly shared his tears (cf. Romans 12:15), now have opportunity to rejoice with him.
The reference to “the meek” anticipates the gospel of our Lord and Saviour Jesus Christ (cf. Matthew 5:5). Those who seek the LORD are told, “Your heart shall live for ever” (Psalm 22:26). This in turn points to the regeneration accomplished by Jesus: the making alive of those who were ‘dead in trespasses and sins’ (Ephesians 2:1).
Jesus eventually opened the doors of salvation to those outside the family: to the poor and afflicted, and even to strangers beyond the boundaries of Israel (Psalm 22:27-28). This universalisation of the gospel, rightly understood, is the fulfilment of the promise to Abraham (Genesis 12:3).
The keys of death are in the hands of Jesus, and “none can keep alive his own soul” (Psalm 22:29). All the dead shall at last bow down before Him (cf. Philippians 2:10-11). The present celebrants are joining the faithful of former generations in the Church Universal.
They are followed by “a seed” that shall yet serve the LORD (Psalm 22:30), who shall in turn declare His righteousness to a people yet unborn (Psalm 22:31). The gospel extends not only to the ends of the earth, but to the end of the age.
Another of the ‘seven last sayings of Jesus upon the Cross’ is known as ‘the Word of Triumph’:- ‘It is finished’ (John 19:30). This is a cry of completion, or accomplishment, not unlike the closing words of our reading: “He has done it” (Psalm 22:31).
Perhaps one aspect of ‘taking up our Cross daily and following Jesus’ (Luke 9:23) is that we should do so not just with a cheerful countenance, but also with praise upon our lips. How do we relate to setbacks in our lives? Do we stop praising because of them?
(C) NOT THROUGH LAW.
Romans 4:13-25.
The Apostle Paul has already established that Abraham was not justified (made righteous) by works, otherwise he would have grounds of boasting - and who can boast before God? (Romans 4:2). Neither was Abraham justified by circumcision, since that rite was not introduced until AFTER the patriarch’s justification (Romans 4:11). It stands to reason that, if Abraham was not justified by works, then neither was he justified by the law (which had not yet been given - cf. Galatians 3:17).
In the Greek, the Apostle places the phrase “For not through law” emphatically, at the beginning of a sentence (Romans 4:13). The teaching throughout the Scripture is that Abraham, and his spiritual progeny, are justified (made righteous) by faith.
The argument continues that, if the inheritance belongs to those who supposedly keep the law, then faith has been emptied, and the promise has been rendered ineffective (Romans 4:14; cf. Galatians 3:18).
Law brings wrath, but where there is no law there is no breach of the law, and therefore no wrath (Romans 4:15; cf. Romans 7:7-8).
Salvation, covenant righteousness, justification - whatever we want to call it - has its source in the grace of God, and is received only by faith (Romans 4:16; cf. Ephesians 2:8-9).
Which all brings us back to Abraham, and his spiritual seed (who are those who share his faith). If Abraham believed for the land (Genesis 13:15), and for the progeny (Genesis 15:5-6), it is also clear that he believed in God as the one who raises the dead, as he would later prove (Romans 4:17; cf. Hebrews 11:17-19).
In the meantime, Abraham believed in God as the one ‘who calls into being things that are not’ (Romans 4:17; cf. Hebrews 11:3).
So, where all human hope ended, Abraham “in hope believed” the promise of God (Romans 4:18).
We are told here that Abraham was not weak in faith, even when confronted with both the lifelessness of his own body, and the corresponding barrenness of Sarah’s womb (Romans 4:19).
It is not that Paul was unaware of the old couple’s attempt to ‘help God out’ by the introduction of Hagar into the equation (Genesis 16:2), but rather the Apostle is taking the God’s-eye view. When God looks upon those whom He has justified, HE DOES NOT COUNT OUR SINS AGAINST US (2 Corinthians 5:19).
The emphasis falls upon Abraham’s unwavering faith in relation to the promise of God, his lack of unbelief, and his being strengthened in faith, giving glory to God (Romans 4:20).
In other words, he was convinced that God had the power to fulfill His promise (Romans 4:21; cf. Philippians 1:6).
And it was this conviction that “counted as righteousness” to Abraham (Romans 4:22; cf. Genesis 15:6).
Now, says Paul, this was not written for Abraham alone, that it was accounted to him as righteousness (Romans 4:23). ‘Whatever things were written before, were written for our learning, that we through the patience and comfort of the Scriptures might have hope’ (Romans 15:4; cf. 1 Corinthians 10:11).
When we believe in the God who raised Jesus our Lord from the dead, our faith also will be accounted as righteousness (Romans 4:24).
For the Lord was delivered over to death because of our sins, and was raised with a view to our justification (Romans 4:25).
After all, ‘if Christ is not raised, we are yet in our sins’ (1 Corinthians 15:17)!
(D) AN ANSWER TO THE TYRANNY OF SELF.
Mark 8:31-38.
The first half of the Gospel of Mark tells of Jesus’ presentation to the people as an authoritative teacher who also happened to use healing (and exorcism) as a teaching device. In the second half the Lord started to prepare His inner circle of disciples for His Passion, Cross and Resurrection - a message which they were slow to receive. The hinge between the two halves is Peter’s recognition that Jesus is the Messiah (Mark 8:29).
Immediately prior to the conversation which led to Peter’s famous confession of faith, the writer tells us of a blind man whose healing by Jesus took place - somewhat unusually - in two stages. First, the blind man was anointed by Jesus, had holy hands laid upon him, and received sight - but could not discern what he was seeing. So Jesus laid hands on him again - and told him to ‘look up’ - and now the man could see clearly (Mark 8:23-25).
This earlier incident informs the course of the conversation between Jesus and Peter. The no-longer-blind man was sent home, and told not to go into the town or to tell anyone about what had happened to him (Mark 8:26). Similarly, the disciples were strictly warned not to tell anyone about Jesus being the Messiah (Mark 8:30).
# These exhortations to secrecy were necessary because of the divergence between the people’s perception of what Messiah should be, and Jesus’ own agenda.
When Jesus began to openly teach the necessity of the Cross, Peter - of all people - took Him aside, and began to rebuke Him. This brought to the lips of Jesus what is perhaps the sternest rebuke that He ever gave (Mark 8:31-33). Jesus' rebuke of Satan echoes His response to His temptation in the wilderness (Matthew 4:10).
Jesus' rebuke of Peter warns us all of the danger of becoming too puffed up by our spiritual experiences. From 'flesh and blood hath not revealed this to you, but my Father which is in heaven' (Matthew 16:17) to "you are not mindful of the things of God, but the things of men" (Mark 8:33) takes just a few unguarded moments.
# The enemy would use even Jesus’ closest friend to deflect Him from the Cross!
Of course, the Cross is the bit which we all like to leave out - ours, if not His. It is amazing to observe as well, that the shock of learning that Messiah must die rendered the disciples deaf to the “after three days” at the end of the lesson (Mark 8:31). So Jesus called the crowd to Himself, along with the disciples, for further instructions.
1. If you wish to follow Jesus, you must learn self-denial. You must “deny yourself” (Mark 8:34). The Christian life involves choosing the way of God rather than our own path. You must follow the example of Jesus, who surrendered Himself to the will of His Father (Luke 22:42).
2. The follower of Jesus is called to a life of self-sacrifice. You must “take up your cross” (Mark 8:34). Those who lived under the tyranny of Rome would have understood this! You should die to self, and live for God.
# For some disciples, this does involve following Jesus to physical death. Such should be the level of commitment for those who are serious about being Christians.
3. If you would follow Jesus, you must be willing to walk with Him, and to go wherever He leads. Jesus has walked the road of rejection before us. He will also be with you when you follow in that lonely path (Mark 8:34-35).
4. There are many ways in which a person can ruin their eternal soul (Mark 8:36-37). What use is worldly gain if it causes us to forfeit our soul?
If we are ashamed of Christ in this life, He will be ashamed of us at the great judgment seat of the Lord (Mark 8:38). If we deny Him now, He will deny us then (2 Timothy 2:11-12).
# Until we recognise that there is no short cut to the reward of our faith, we will all - like Peter, and like the man who saw “men as trees, walking” (Mark 8:24) - be left floundering about with a limited vision of what God is trying to show us.
(E) TRANSFIGURATION.
Mark 9:2-9.
“After six days” Peter, James, and John were drawn aside “into a high mountain apart” (Mark 9:2). Like Moses, who drew aside to behold the bush that burned but which was not consumed (cf. Exodus 3:3), we sometimes need to step aside from the busyness of life for more intimate communion with God.
The three disciples were privileged to receive a sample, a foretaste of the glory to come as witnesses to the transfiguration of Jesus (Mark 9:3). Here we have a demonstration, a living illustration, of the kingdom of God coming with power. In this, too, we have a hopeful anticipation: ‘when Christ shall appear, His people shall appear with Him in glory’ (cf. Colossians 3:4).
Moses’ face had shone at Sinai, but Jesus’ whole Person was set aglow with the glory of the LORD in the mountain of Transfiguration. Truly God was here, setting His tabernacle among men. John testified: ‘We beheld His glory, the glory as of the only begotten of the Father’ (John 1:14).
Other manifestations of the glory of the kingdom of God would include the Cross and resurrection of Jesus (Mark 8:31), the coming of the Holy Spirit at Pentecost; and will include the ultimate return of Jesus.
The appearance of Moses and Elijah talking with Jesus in the mountain (Mark 9:4) is indicative of the continuance of life beyond this earthly realm. It represents anew the fulfilment of the law and the prophets in the Person of our Lord (cf. Matthew 5:17). It is not until Luke 9:31 that we are told what they were talking about.
Impetuous as ever, Peter wanted to build three temples on the Mount of Transfiguration: one for Moses, one for Elijah, and one for Jesus. The disciples were so awestruck that he did not really know what he was saying. Just in that moment a cloud covered the little group on the mountain, and out of the cloud a voice spoke: “This is my beloved Son, hear Him” (Mark 9:5-7).
When the cloud of God’s presence lifted from the scene, the three disciples - Peter, James, and John - could no longer see Moses and Elijah, but “Jesus only” with themselves (Mark 9:8). The Lord is turning our attention away from the law and the prophets - represented by Moses and Elijah - and is instructing us to listen to Jesus. One greater than the law and the prophets, greater than Elijah - and greater even than Moses himself - is here!
As they came down the mountain, Jesus instructed the three disciples not to tell anyone what they had seen “till the Son of man was risen from the dead” (Mark 9:9).
