Genesis 15:1-12, Genesis 15:17-18, Psalm 27:1-14, Philippians 3:17-21, Philippians 4:1, Luke 13:31-35, Luke 9:28-43.
A). CUTTING A COVENANT WITH THE LORD.
Genesis 15:1-12, Genesis 15:17-18.
After the battle of the kings, Abram no doubt would have had a rush of emotion. First of all, perhaps, elation: look what God has enabled me to do with a small household army (Genesis 14:14-16). Secondly, a sudden realisation: I’ve just picked a fight with powerful kings, kings who invaded several other kingdoms simply because they refused to pay taxes (Genesis 14:4). Thirdly - perhaps not dissimilar to the reaction of the victorious Elijah who had single-handedly beaten 400 Baal prophets, then ran in sheer terror when the woman Jezebel said, “Boo” (1 Kings 19:1-3) - the last reaction is fear.
Abram was no doubt in a state of fear when the word of the LORD came to him (Genesis 15:1). That is how it is sometimes with spiritual battles: we return from the field exhausted, and our joy soon turns to discouragement. Yet it is just at this point that the Lord steps in with a word of encouragement.
The phrase “the word of the LORD came to Abram” actually marks him out as a prophet (cf. Genesis 20:7). Repeated in Genesis 15:4, this is the only time that this particular formula is used in the books of Moses. Yet Moses’ desire that all God’s people should become prophets (Numbers 11:29) was fulfilled at Pentecost (Acts 2:16-18), and Christian people are also able to hear the word of the Lord.
We are not only told to vanquish fear, but we are also given a word of comfort and reassurance (Genesis 15:1). First, the LORD sets Himself as our shield: we cannot see Him as such, but the Word tells us that He is there. This was the experience of Moses and the children of Israel (Deuteronomy 33:29), and is also the portion of the righteous in all ages (Psalm 5:12).
Second, our great reward for stepping out in faith - as Abram had done when he selflessly risked his own life to save those who were in bondage - is further manifestations of the LORD Himself. Of course, Abram looked for the reward in the earlier promise of being made into a nation (Genesis 12:2) - yet to the old man that promise seemed remote and impossible: as things appeared at this time, a slave born into his household was his heir (Genesis 15:2-3). It is good to give reverent voice to our concerns, because faith requires exercise in order for it to grow.
Again the Word of the LORD came to Abram, and the LORD reassured his servant that he would have a son of his own to be his heir (Genesis 15:4), and that his seed would be as numerous as the stars in the sky (Genesis 15:5). Even with the best of telescopes located outside of the earth’s atmosphere, we are still unable to see all the stars in all the systems of God’s creation. Yet in time, the promise was fulfilled (Hebrews 11:11-12).
Abram chose to believe God rather than his own doubts and fears (Genesis 15:6). He took no account of the “deadness” of his own body, nor the unproductiveness of Sarai’s (Romans 4:19-21). The LORD accounted Abram’s faith as righteousness, and he became “the father of the faithful” (cf. Galatians 3:29).
The priest-king Melchisedec knew God Most High, maker of heaven and earth (Genesis 14:18-19). This same God had led Abram out of his father’s house, and now identified Himself as “the LORD” - the One who was, and is, and continues to be (Genesis 15:7). Such a God could not, would not, fail to accomplish the thing which He had promised: a land, and offspring to inhabit it.
“How shall this be?” Abram reverently inquired (Genesis 15:8). The father of the faithful was not afraid to engage in familiar conversation with the LORD. However, we must be careful how we question God: the unreasonable and impertinent doubt of Zacharias brought temporal judgement, albeit temporarily (Luke 1:18-20); whereas the humble and honest questioning of Mary brought reassurance (Luke 1:34; Luke 1:38).
The answer of the LORD came first with a visual aid, but also with words. The visual aid was the cutting of a covenant (Genesis 15:9-11; Genesis 15:17). The words spoke of things to come which gave Abram more than a little sense of foreboding (Genesis 15:12-16), but which would all work out in the end (Genesis 15:18-20).
First of all, five sacrifices were required (Genesis 15:9). These were divided between the parties to the covenant, which indicates to us that there is no communion with God without the shedding of blood (Genesis 15:10). From one night (Genesis 15:5) to the next (Genesis 15:17), Abram guarded the sacrifices from scavenging birds (Genesis 15:11) - just as surely as we must watch over our spiritual praise and sacrifice, that it does not become tainted by the distractions of the world.
Then Abram slept, and was all but engulfed by the sense of foreboding that came upon him (Genesis 15:12).
The parties to man-made treaties customarily passed between the pieces of their sacrifices, invoking to themselves a curse to the effect of “may the gods do so to me, and more also” (1 Kings 19:2) - as is illustrated in the case of Zedekiah’s broken covenant (Jeremiah 34:18-19). When it came to the time for the parties of the God-initiated covenant to pass between the pieces, the fire of God’s presence passed through alone (Genesis 15:17). The LORD thereby pronounced that, if His covenant was broken, He would bear the penalty alone - and He did in fact take the curse of it, our curse, upon Himself in the person of our Lord Jesus Christ (Galatians 3:13-14).
With the cutting of this covenant, the LORD solemnly renewed His oath, that He would give the land to Abram and to his descendants (Genesis 15:18).
God’s apparent delays are not denials. When we step out into the unknown (Genesis 15:7) we may face new challenges. Yet we know that God will not fail to fulfill that which He has begun (Philippians 1:6).
B). OUR BANNER AGAINST FEAR.
Psalm 27:1-14.
It is a wonderful and profound statement: “The LORD is my light and my salvation.” It is a challenging and liberating truth: “Of whom then shall I be afraid?” Yet we must be careful not to gloss over this personal message, nor to imagine that it is only for others, nor to take it for granted, nor to treat it with the contempt of familiarity.
1. We look first at the ground of David's confidence in this Psalm: “the LORD.”
When the moniker “the LORD” is used in English translations of the Old Testament, it is a device that stands for the unspoken name of the true and living God. He is the Creator of the heavens and the earth, and all that in them is; the covenant God of Abraham, Isaac and Jacob; the Holy One who saved Israel from captivity in Egypt; and the God and Father of our Lord and Saviour Jesus Christ.
In New Testament times we might also recognise in this symbol Jesus Himself, who is our light, whose name means salvation, and who is the strength and confidence of the people whom the LORD God His Father has given Him. David was fully aware of the plurality of the Godhead when he said in Psalm 110:1, “The LORD said to my Lord...” - a verse quoted by Jesus Himself (Luke 20:42), and by Peter (Acts 2:34).
David had also called the LORD “my shepherd” in Psalm 23:1, yet Jesus had no hesitation in declaring Himself the Good Shepherd under the Godly moniker “I am” which corresponds to “the LORD” (John 10:11). In another “I am” saying, Jesus declares: “I am the way, the truth and the life: no man comes to the Father but by me” (John 14:6). In fact, Jesus never shrank from nor denied the accusations that He was making Himself equal with God.
After all, there is but one God, yet there are three Persons in the Godhead, co-equal and co-eternal. It is this God in whom we must place our trust. This is the beginning of our faith.
2. Secondly, we may consider the particular attributes of the LORD which give rise to David's assurance: light, salvation, and strength.
The light of which David speaks is not created light, the light of the cosmos or the sun, moon and stars. It is uncreated, original light, found in God Himself. This is the foundational light of which the Apostle John speaks: “God is light, and in Him is no darkness at all” (1 John 1:5).
John elsewhere refers to Jesus as the true Light, which lights every man that comes into the world (John 1:9). Again we have evidence of the plurality, and the oneness of the Godhead.
There is also such a thing as created light, which God brought into existence on the first day (Genesis 1:3-5). This was ahead of the sun, moon and stars - which only put in their appearance on day four (Genesis 1:14-19). God Himself is the source of all light.
In another of His “I am” sayings, Jesus claims to be “the Light of the world” (John 8:12). To substantiate this, He healed a man born blind whose testimony is echoed by all who have been saved from the blindness of ignorance and ungodliness: “One thing I know, that, whereas I was blind, now I see” (John 9:25).
The salvation which David celebrated involved the same LORD who had delivered Israel out of captivity in Egypt, and brought them into the holy land under Joshua, whose name means “the LORD saves.”
Yet the name “Jesus” also speaks of salvation, “for He shall save His people from their sins” (Matthew 1:21). God is able to save to the uttermost all that come to Him in this name (Hebrews 7:25). Jesus provides the only way for man to be spared from the slavery of the world, the flesh and the devil, and the corruptions which arise as a consequence of our rebellion against God. He has borne the penalty and punishment of our sin. There is no other name under heaven, given amongst men, whereby we must be saved (Acts 4:12).
Furthermore, having been saved, the LORD is seen as the strength of the believer's life. He makes us strong to fight the good fight of faith. In His name we overcome all the snares and traps of the devil and his cohorts. “And the God of peace shall bruise Satan under your feet shortly” (Romans 16:20).
In this we can have confidence: that He who has begun a good work in us will carry it through to its completion in the day of our Lord Jesus Christ (Philippians 1:6). We are called to be holy, but we are not expected to accomplish holiness without the constant ministrations of the Holy Spirit, the third Person of the Trinity. In the meantime, be patient with me: God hasn't finished with me yet. My strength is in Him!
3. Let us take account, thirdly, of the personal nature of David's relationship with the LORD: “my” light, “my” salvation, and the strength of “my” life.
That God is light is not as remote a reality as it sounds. He is “my” light, says David. In Jesus is light, and that light is the light of men (John 1:4).
There are different degrees of light, but Jesus conveys His light not only to “all men” in a general sense, but also uniquely to His own people. This reaches its climax in heaven: “and there shall be no night there; and they shall need no candle, neither light of the sun; for the Lord God gives them light” (Revelation 22:5).
David also perceives the LORD to be his salvation. It is God who delivered the youth from the jaw of the lion and the bear, and the hands of the giant. The LORD also saved the man from the spear of the king on more than one occasion, and was with him in exile. When he became king himself, David recognised the LORD's intervention on his behalf against all his enemies.
As for his strength, David personally found the LORD to be a strong tower (Psalm 61:3). His hands were made ready for war as and when necessary. This is as true for his spiritual battles as for ours. “If it had not been the LORD who was on our side” - then surely we would have been swallowed up, and that right quick (Psalm 124:2-3)!
4. Fourthly, let us follow David's example and take reassurance ourselves in the combat against fear, the enemy of faith.
“Whom shall I fear?” asks David. “Of whom then shall I be afraid?” (Psalm 27:1).
The Psalmist looks to his own experience. When the wicked rose up against him, they stumbled and fell (Psalm 27:2).
A host encamped against him would not arouse fear within him; a war declared against him left him with his confidence intact (Psalm 27:3).
David took confidence in God as his sanctuary (Psalm 27:4).
The king foresaw "the rock" of our salvation - Jesus (Psalm 27:5).
Like Paul and Silas after him, David praised the LORD in the midst of adversity (Psalm 27:6).
When we cry to the LORD in our distress, we find Him to be a merciful and prayer-answering God (Psalm 27:7).
When He calls, we should likewise answer (Psalm 27:8).
He who has been our help in the past will not forsake us. Just as surely as He has saved us in the past, He will deliver us from each new challenge and crisis (Psalm 27:9).
So that, even if our closest kin should break ties with us, yet we know the LORD's uplifting in the midst of every adverse circumstance (Psalm 27:10).
Our path should be the path of submission towards Him, and we should exercise a teachable spirit (Psalm 27:11).
Then we might appeal against the unreasonable and unkind (Psalm 27:12).
And in the midst of all this we can know, with David, that we shall see the goodness of the LORD – not pie in the sky when I die, but here and now, in the land of the living (Psalm 27:13)!
David leaves us with the exhortation to wait upon the LORD, our light, our strength and our salvation. David himself had waited patiently for the LORD, and He had answered, and brought deliverance (Psalm 40:1-2). When we wait upon the LORD, He renews our strength (Isaiah 40:31).
We are to be of good courage, a recurring exhortation in the career of Joshua and the people of his time.
Then we shall know the inner strength of God within us: “Greater is He that is in you, than he that is in the world” (1 John 4:4).
As in Philippians 4:4 concerning rejoicing, there is an echo: “Wait, I say, on the LORD” (Psalm 27:14).
When we are tempted to fear, we should remember that fear is the enemy of faith. It is also unreasonable to fear when Christ is on our side. Nothing can separate us from the love of God in Christ Jesus. We are more than conquerors through Him who has loved us, and washed us from our sins (Romans 8:31-39).
C). FOLLOWERS ON THE JOURNEY HOME.
Philippians 3:17-4:1.
The Apostle Paul had been telling of the forward motion in his own Christian life (Philippians 3:13-14), and encouraged his readers to be like-minded with him (Philippians 3:15-16). The writer even went so far as to set himself up as an example to follow (Philippians 4:9) – one example among many (Philippians 3:17).
This is not the only place where Paul encourages people to ‘be followers of me’ (1 Corinthians 4:15-16). Yet that following is qualified: ‘even as I also am of Christ’ (1 Corinthians 11:1). If we are going to emulate anybody, we must emulate Jesus.
Paul held up the humility of Christ Jesus as the supreme model to imitate (Philippians 2:5-11). Other lesser examples to follow include Timothy (Philippians 2:19-22), and Epaphroditus (Philippians 2:25; Philippians 2:29-30).
Yet, sadly, not everybody in the church will walk this way. There are some whom Paul describes as “enemies of the cross of Christ” (Philippians 3:18), for whom he weeps with the love of a Pastor for those who fall by the wayside in his own ministry. Whoever they are, and whatever they have done, there can be only one result: their destruction (Philippians 3:19).
This contrasts with the attitude of yearning expectation which marks out the true brothers and sisters in Christ. Our conversation is in heaven, where our citizenship lies, and we earnestly look for and await the coming of the risen conquering Saviour, our Lord Jesus Christ (Philippians 3:20). The enemies of the cross have no such hope: but for blood-bought friends of the cross it is a sure hope, based in the promises of God.
One result of the coming of our Lord will be that (literally) “the body of our humiliation” (Philippians 3:21) will be fashioned to be like His glorious body. In other words, if we have been made conformable to His death (Philippians 3:10), then we will be made conformable also to His resurrection. There’s imitation for you!
This will be the culmination of the change which has been taking place in our lives since the day we first believed (Philippians 1:6). No longer will the willing spirit be hampered by the weak flesh (cf. Matthew 26:41). Then we shall be like the Lord, for we shall see Him as He is (1 John 3:2).
All this is accomplished according to the power whereby He subdues all things to Himself (Philippians 3:21). ‘For it is God who is working in you both to will and to do according to His good pleasure’ (Philippians 2:13).
What will heaven be like? In concession to the limits of human language and understanding, Jesus speaks of it as a place (John 14:2-3); yet it is the place of His presence (John 17:24). For Paul, it is something which has not yet been clearly seen, heard, or imagined (1 Corinthians 2:9; quoting Isaiah 64:4). For John, it is the place where we shall see the Lord ‘face to face’ (Revelation 22:4).
The “Therefore” of Philippians 4:1 forges a link to the previous chapter, encouraging us “to stand firm in the Lord”. This is the stance of true brothers and sisters in Christ.
D). THE FOX, THE MOTHER HEN, AND THE CHICKS.
Luke 13:31-35.
Jesus had been going through the cities and villages, teaching, and journeying toward Jerusalem (Luke 13:22). On the way he had encountered a man who was curious about the number of people who are going to be saved (Luke 13:23). The answer Jesus gave at that time still rings true: it is not our business to enquire about either the number or the identity of the elect, but rather for each one of us to “strive to enter through the narrow gate” (Luke 13:24) that leads to salvation!
At this point some Pharisees warned Jesus about Herod’s plans to kill Jesus (Luke 13:31). Their motives we can only imagine - but Jesus’ answer seems to presume a collusion between the Pharisees and Herod (Luke 13:32). Maybe they wanted to drive Him away into Pilate’s jurisdiction: but Jesus had, anyway, already “steadfastly set His face to go to Jerusalem” (Luke 9:51).
So unfazed was Jesus by Herod’s posturing and threats, that He actually called him a “fox” (Luke 13:32). The fox is a destructive animal (Song of Solomon 2:15), and it is no complement when Ezekiel compares unfaithful ministers with foxes (Ezekiel 13:4). Herod no doubt had a certain fox-like canniness in his dealings, but also lacked integrity.
What does become clear through the ensuing dialogue is that Jesus is master of His own destiny. He knows full well that He is not destined to die just yet (Luke 4:28-30; John 7:30; John 8:20; John 8:59; John 10:39; John 11:53-54) - and certainly not within Herod’s sphere of influence (Luke 13:33). So the Pharisees need not worry.
Meantime Jesus would continue to do what He was doing: casting out demons and performing cures (Luke 13:32). The “third day” motif echoes Hosea 6:2 - and may be an oblique reference to the resurrection of Jesus (Luke 9:22; Luke 18:33; Luke 24:21; Luke 24:46). The idea of Jesus “being perfected” (Luke 13:32) does not imply that He was ever less than perfect - but indicates that He has “finished the work” which God gave Him to do (John 17:4).
Regardless of Herod’s threat, the journey to the Cross continued: for “it is impossible that a prophet should perish outside of Jerusalem” (Luke 13:33). At this point Luke inserts the lament over Jerusalem (Luke 13:34-35), with its implicit call to repentance. The image of the fox, slyly seeking to destroy the Son of Man - is replaced by that of a mother hen, desiring to gather together her scattered brood.
Now Jerusalem is clearly informed that the Lord “willed” to gather them, but they “were not willing” (Luke 13:34). “The Lord is not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). If we fail to respond to the call of the gospel, the fault is our own - we choose to use our treasured ‘free-will’ against our own better interests.
The result of Jerusalem’s failure was desolation (Luke 13:35). The city was destroyed some forty years later, and the people found themselves scattered once more throughout the earth. Yet they will yet see Him (Zechariah 12:10; Revelation 1:7) - but only when they have learned the true meaning of their familiar greeting: “Blessed is He who comes in the Name of the Lord” (Psalm 118:26).
E). THE TRANSFIGURATION OF JESUS.
Luke 9:28-43.
1. The Transfiguration.
In the midst of His busy Ministry, Jesus sought opportunity to draw apart for prayer and fellowship with His heavenly Father. This is an example for all of us to follow, no matter how busy we are. In fact, the busier we are, the more we need God’s support! If God’s own Son needed spiritual refreshment whilst on His earthly pilgrimage, how much more do we sinful mortals!
On this occasion Jesus took with Him three of His disciples: Peter, James and John. No doubt our Lord’s prayer-time took longer than they expected, and they became sleepy. Jesus would say to them on another occasion, “Could you not watch with me for one hour? Watch and pray, that you enter not into temptation” (Matthew 26:40-41). Drowsiness is often an enemy to prayer-fulness.
What they saw and heard when they awoke filled them with wonder!
Jesus had changed in His physical appearance, shining with the brightness of His heavenly glory. His clothes shone bright white. The witnesses saw Moses and Elijah talking with our Lord. In fact, they even heard part of the conversation.
Moses represents the law of God, which the children of Israel had broken - as have we all! Elijah represents the Old Testament prophets, who called them back to God. These two men appeared in a recognisable form from heaven itself: Moses the man whose burying place is known only to God (Deuteronomy 34:6); and Elijah, who did not even pass through death, but was carried up into heaven on a fiery chariot (2 Kings 2:11).
The New Testament was originally written in Greek, and what Luke says was discussed by Jesus and these two great men from the past was quite literally: “the exodus which Jesus would accomplish at Jerusalem” (Luke 9:31). Moses had been the one who had led the children of Israel out of slavery in Egypt, the “exodus” or “leading out.” Now Jesus was to accomplish a departure of his own.
2. What "exodus" was Jesus going to accomplish at Jerusalem?
(i) His death; and (ii) His ascension.
(i) That Jesus came into the world to die is the constant teaching of Scripture. Jesus Himself often repeated this fact: His pupils were hard of hearing when it came to the difficult things He had to say - and we are no different! He mentioned it quite soon after coming down out of the mountain, but His disciples could not understand it (Luke 9:44-45).
But there was a way in which our Lord’s death was to be like the exodus for which Moses the man of God is famed.
What was it Moses accomplished, guided by God’s own hand?
The setting at liberty of the Hebrew slaves of Egypt.
What did Jesus accomplish through His death?
The release of captive souls from the bondage of sin, death and hell.
(ii) It was also from Jerusalem that Jesus ascended into heaven after His resurrection, “leading captivity captive” (Psalm 68:18; Ephesians 4:8). The likeness to Elijah being carried up into heaven in a fiery chariot seems an interesting parallel.
So that Jesus would accomplish all that God intended for Him, “When the days drew near for Him to be received up, He set His face to go to Jerusalem” (Luke 9:51). This is the turning point in Luke’s Gospel.
3. A Lesson for the Disciples.
Man is limited in his understanding of spiritual events, and even the closest friends of Jesus were mystified by what they were witnessing.
With his usual enthusiasm, Peter wanted to erect three tents, or temples: one for Moses, one for Elijah, and one for Jesus.
Suddenly a cloud covered them all, and when it lifted Moses and Elijah were no longer there.
The voice of God spoke from heaven: “This is my Son, my Beloved; Listen to Him!” (Luke 9:35).
Not Moses. Not Elijah. But listen to Jesus.
Not the Law. Not the Prophets. But Jesus.
As His own mother said at the wedding in Cana of Galilee, “Do whatever He tells you” (John 2:5).
We do well to listen to this voice, and to all the voices which tell us to listen to Jesus.
Where might we hear what He is saying?
In the Bible,
but also in the voice of an awakened conscience,
in the counsels of fellow Christians,
and in the promptings of His Holy Spirit as we draw near to God the Father in the name of our Lord Jesus Christ.
A Warning:
If we are hearing contradictory voices,
we must test what we hear against the Holy Scriptures, which is the Word of God as surely as Jesus Himself is called the Word of God.
Our God is not a god of confusion.
4. Coming down from the Mountain.
It is apparent from Peter’s desire to build temples that the three disciples on the mountain wanted to stay there.
We might like to enjoy our mountain-top experiences without the trouble of coming back down to the more mundane realities of every day life, but we may not. There is work to be done.
Meanwhile in the valley, the other disciples were trying to cure a poor boy who was troubled by a demon. They were trying this without having prayed, and in their own strength.
But this kind, they were told, only come out with fasting and prayer (Mark 9:29).
Jesus, who had just been at prayer, healed the boy, and the evil spirit left him. The people marvelled!
It is important for us to maintain a life of prayer, but also of service.
May God bless us in all our service of Him!
May we be found with Jesus in the mountain-top experiences of faith, and in the valleys of challenge and change.
And may all that we do be done in His name, and for His glory.
