Genesis 12:1-4, Psalm 121:1-8, Romans 4:1-5, Romans 4:13-17, John 3:1-17, Matthew 17:1-9.
A). ABRAM STEPS OUT IN FAITH.
Genesis 12:1-4.
Our story begins in Ur of the Chaldees, in what is now Southern Iraq, a predominantly pagan city of about 250,000 people, with a central temple to the moon god Sin. Here Abram’s father Terah was thought to have been a craftsman within the moon cult. At a crucial turning point in history, and for reasons unknown, Terah and various members of his family determined to travel to Canaan, and, uprooting themselves from all that was familiar, took to the road.
They got as far as Haran, another centre of moon worship on the trade routes between Syria and Turkey. The allure of this pagan city detained them, and there they settled down (Genesis 11:31). Where they stopped, there Terah died (Genesis 11:32).
Abram was called to leave his father’s house in order to go to a land which the LORD would show him (Genesis 12:1). “So Abram departed, as the LORD had spoken unto him” (Genesis 12:4), into the unknown. This was a step of faith not unlike our initiation into Christianity, where we are required to leave all and follow Jesus (Luke 9:57-62).
Along with the command, the LORD made two promises. First of all there was a promise of land (Genesis 12:1). Secondly, though Abram’s wife Sarai was barren (cf. Genesis 11:30), Abram was informed that he would become a great nation (Genesis 12:2).
Furthermore Abram would be blessed in his walk with God. That blessing would manifest itself in a tangible “greatness.” The “exalted Father” (as his name means) would become a source of blessing to others (Genesis 12:2).
God was focussing the whole of salvation history into one family. From that family, the whole world would be blessed (Genesis 12:3). Yet every single person who opposes this family, which is ultimately the family of Jesus Christ, falls under a divine curse.
At 75 years old Abram obeyed the call of the LORD, and “departed out of Haran” (Genesis 12:4).
Abraham’s name is found in the list of faith’s champions (Hebrews 11:8-10). There we are reminded that Abram obeyed God, stepped out beyond the spurious security of all that was familiar, and set his sights beyond the temporal to the eternal. Sarah’s faith is also praised in relation to the birth of their son (Hebrews 11:11-12).
This is only the beginning of the life story of Abraham, but we know from the rest of Scripture that it had a good end. Certainly, Abram possessed little by way of land within the land of promise, but he was blessed with prosperity there, and received the promise of posterity (Hebrews 6:13-15). And through Jesus Christ “the son of Abraham” (Matthew 1:1) blessing does come to “every tribe, kindred, tongue, and nation” (Revelation 5:9).
B). A SONG FOR THE JOURNEY.
Psalm 121:1-8.
This is a “song of ascent” - quite possibly sung by pilgrims on their way up to Jerusalem for one of the festivals. It would be an appropriate Psalm for returning exiles, too, when faced with the dangers of a thousand mile journey back across the wilderness from Babylon. There is danger here: and there is hope.
Psalm 121:1 seems to be a question. Perhaps the cantor “looks to the hills” and envisages the dangers that may lurk there. It is all too easy to focus upon the wild animals, landslides, and bandits in our walk with God.
There is also the danger posed by the idolatry of the ‘high places’ - which was part of the cause of the exile in the first place. Will I “lift up my eyes to the hills,” as if they were going to help me? “Where will my help come from?”
There is danger, too, if we are looking to our destination, as if that is the source of our help. Will pilgrimages help me, going up to Mount Zion, or even ‘going to church’? Going to church is to be commended, of course, for it is often the place where we meet God - but it is not an end in itself.
In Psalm 121:2 he answers himself: “My help comes from the LORD, who made heaven and earth.” Our God is not a god of the hills, or a god of the valleys (1 Kings 20:28). He is the Creator of all.
Then the choir/ congregation/ fellow travellers join in, speaking in the third person throughout the rest of the Psalm. We each have our own individual race to run, the course that the Lord Himself has set before us (Hebrews 12:1). Yet it is well to remember that we are not alone.
Others - also with their own races to run - are there with us: fellow-travellers in the way. Even as we strengthen ourselves in the Lord, there are others to help uphold our arms (Exodus 17:12), adding their ‘Amen’ to our prayers. ‘So lift up the arms that hang down, and the feeble knees; and make straight paths for your feet’ (Hebrews 12:12-13).
The LORD is introduced as the One who will keep our feet from slipping (Psalm 121:3). A human parent will hold the hand of their toddling infant, and though the child may stumble, yet the strong hand of the adult will take swift action to prevent grazed knees and consequent tears. In a wonderful benediction towards the end of the New Testament, the ‘only wise God our Saviour’ is again acknowledged as the One who is ‘able to keep you from falling’ (Jude 24-25).
There is poetic repetition of words in today’s Psalm:
1. He who “keeps” you (Psalm 121:3),
also “keeps” Israel (Psalm 121:4).
He is your “keeper” (Psalm 121:5).
He “keeps” (preserves) you from all evil;
He will “keep” (preserve) your life, your very soul (Psalm 121:7).
The LORD “will keep” (shall preserve) thy going out and in (Psalm 121:8).
2. He is “the LORD” (Yahweh) your keeper;
“the LORD” your shade (Psalm 121:5).
He is “the LORD” who will keep you;
“the LORD” who will keep your life (Psalm 121:7);
“the LORD” who will keep your going out and coming in (Psalm 121:8).
3. He who keeps you will not “slumber” (Psalm 121:3);
He will neither “slumber” nor sleep (Psalm 121:4).
This puts me in mind of Elijah’s taunt of the Baal prophets at Mount Carmel: ‘Cry aloud… perhaps he is sleeping, and needs to be awoken” (1 Kings 18:27). The true and living God, the God and Father of our Lord Jesus Christ, “neither slumbers nor sleeps.”
The idea of the LORD as our “shade” (Psalm 121:5) arises because of the dangers of sunstroke, or of being moonstruck (Psalm 121:6). The LORD protects us from physical ailments, but also from all kinds of psychological and downright demonic oppression. The New Testament speaks of ‘those oppressed by the moon’ (Matthew 4:24; Matthew 17:15), which is correctly translated ‘lunatic’ in the older English versions of the Bible.
The fact of the matter is that the LORD protects us from “all” evil, or evil in all its kinds (Psalm 121:7). The LORD will keep (shall preserve) our lives, our very souls: our innermost being. Nothing ‘shall be able to separate us from the love of God, which is in Christ Jesus our Lord’ (Romans 8:38-39).
This is a Psalm for the journey, for the pilgrimage of life. It may - or even must - lead by the way of the Cross (Matthew 16:24): but the destination is assured. The LORD preserves all our ways: not only now, but forever (Psalm 121:8).
C). ABRAHAM BELIEVED GOD.
Romans 4:1-5; Romans 4:13-17.
Righteousness is not something which we can accomplish, but rather comes as a gift from God through faith in Jesus Christ (Romans 3:21-22; Romans 3:26). The Apostle Paul illustrates this by precedent: “Abraham believed God, and it was reckoned to him for righteousness” (Romans 4:3; cf. Genesis 15:6). The Apostle reinforces this argument by equating ‘the man to whom God reckons righteousness without works’ (Romans 4:6) with David’s ‘blessed man’ in Psalm 32:1-2, ‘to whom in no wise will the Lord reckon sin’ (Romans 4:8).
I). Romans 4:1-5
Paul refers to Abraham as “our father” (Romans 4:1). Later the Apostle will refer to Abraham as the father of all who follow Abraham’s faith (Romans 4:11-12), throughout all nations (Romans 4:16-17). Paul’s argument is 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).
The language of reckoning relates to accountancy. “Abraham believed God, and it was reckoned/ credited/ accounted to him as righteousness” (Romans 4:3). The same verb is used by Paul when he asks that any debt owed by Onesimus be put to the Apostle's own account (Philemon 1:18).
Paul contrasts two types of income. First, there are wages, which are “not because of grace, but because of debt” (Romans 4:4). Second, there is the gift of righteousness - which is freely given to those who believe in the God who justifies the ungodly (Romans 4:5).
This does not, however, turn ‘believing God’ into a substitute for works. The focus is not on our ability to believe - our faith, if you will - but on the one in whom we place our trust: i.e. “the one who justifies the ungodly” (Romans 4:5). Faith is not meritorious, but is the channel through which we receive this gift of God’s grace.
II). Romans 4:13-17
If Abraham was not justified by works (which he was not), then it stands to reason that he was not justified by law. “The promise… was not through the law, but through the righteousness of faith” (Romans 4:13). The promise of Abraham’s numerous offspring is the context in which Abraham’s faith was first expressed (Genesis 15:5-6).
Yet the promise also relates to a land (Genesis 13:15). In fact, the whole world is on offer for Jesus’ meek followers (Matthew 5:5; cf. 1 Corinthians 3:22). Thus, it is in the seed of Abraham (Galatians 3:16) that all the nations of the world are being blessed (cf. Genesis 12:3; Genesis 18:18; Genesis 22:18).
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 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, and for the progeny, it is also clear that he believed in God as the one who raises the dead (Romans 4:17; cf. Hebrews 11:17-19). Those of us who know Jesus know the power of His resurrection: not only in His own life, but in ours also.
D). YOU MUST BE BORN AGAIN.
John 3:1-17.
Nicodemus was a member of the strictest sect of the Jews: the Pharisees. No doubt he sought to keep all the man-made rules of his religion, as well as the law of God which was given to Moses. Nicodemus was a religious man; an upright man; a leader; a teacher; respected in society: yet Nicodemus knew within himself that something was missing in his life.
1. UNTIL WE COME TO FAITH IN THE LORD JESUS CHRIST, THERE IS INDEED SOMETHING MISSING IN OUR LIVES.
Because of his position, fearing what people may think of him seeking advice from Jesus, Nicodemus made his approach to our Lord secretly, and at night. Better that than not at all!
People may have all sorts of reasons for coming to church. It may be to give praise and thanks, or to ask for divine help in the troubles and crises of life; it may be out of obedience to parents, or to accompany friends; it may be out of curiosity, or to assure themselves that there cannot really be anything so vastly different about Christianity; it may be to seek after God through our Lord Jesus Christ. Whatever reason brings you here, as with Nicodemus, God is already working in your life!
Nicodemus did not come asking what he must do to be saved, like another man in the Bible, because as a good Pharisee he probably thought he was guaranteed a place in heaven anyway. However, having seen or heard about Jesus, what He was doing and the impact He was having on the people, Nicodemus’s conscience was troubled. “What if I am missing something here?”
“Rabbi,” he said, addressing Jesus with the respect due to a teacher and to a holy man. “We know that you are a teacher who has come from God, for no one could perform the miraculous signs you are doing if God were not with him” (John 3:2). In reply Jesus declared:
2. “NO ONE CAN SEE THE KINGDOM OF GOD UNLESS HE IS BORN AGAIN” (John 3:3).
So Nicodemus was missing something. With the generality of mankind, he was presuming upon his own ability to qualify for heaven. Do not be misled: if you think you can get to heaven by your own good works you will surely fail: “You must be born again.”
Still this teacher of the Jews faltered: "How can a man be born when he is old?" Nicodemus asked. "Surely he cannot enter a second time into his mother's womb to be born!" (John 3:4). Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit” (John 3:5).
“That which is born of flesh is flesh,” says Jesus (John 3:6), but we must also be born of the Holy Spirit. To be born again, or born anew, is to be born from above, to be born of God. It is a spiritual birth in which God’s Holy Spirit bears us into the family of God, male and female individuals becoming heirs of God, joint heirs with Jesus Christ.
In a play on words that works in both the Greek and Hebrew languages, Jesus says, “Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (John 3:6-8). The same word means both WIND and SPIRIT, and is also used to signify the BREATH of God!
So just as God first breathed the breath of life into the clay which He had fashioned into man, and just as He is said to out-breathe the scriptures of the Old and New Testaments [which is the literal meaning of inspiration (2 Timothy 3:16)], so God breathes into His people the breath of the new life in Christ Jesus. This is not to the credit of the preacher, nor of the convert to Christianity. It is all to the praise of God Himself!
Poor Nicodemus was still struggling:
3. “HOW CAN THIS BE?” (John 3:9).
Man cannot easily concede that heaven is attained not by his own merit, but only by the merits of our Lord Jesus Christ. We love to think that we are good enough, and no-one, we imagine, should say otherwise.
Let us get away from the notion that we are good enough for God, or that we can co-operate with Him in the mighty work of our salvation from our sins. Let us rather learn to turn to Him, wholeheartedly, relying on Him alone for our salvation, trusting not in our own righteousness, but in the blood and righteousness of the Lord Jesus Christ. Let us pray that we may have faith to believe these things, and to put our trust in Him: without Him we can do nothing!
Jesus wanted to tell Nicodemus more things but, like us, Nicodemus was dull of sense. Mere man cannot grasp the realities represented to him in “earthly” things, as Jesus put it (John 3:12). Jesus wanted to speak of heavenly things, of heaven itself from where he had come (John 3:13).
4. JESUS POINTED TO THE BASIS OF FAITH:
“Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, so that everyone who believes in him may have eternal life. For God so loved the world that he gave his one and only Son, so that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:14-17).
Jesus was “lifted up” in the crucifixion, so that everyone who believes in Him, trusting not in themselves but trusting in His sacrificial blood, would have eternal life. This was, and is, the supreme act of God’s love.
5. SO WHAT HAPPENED TO NICODEMUS?
After this first encounter with Jesus, Nicodemus went away. We cannot tell what turmoil his mind might have been in, what doubts in his own position as a holy man of Israel were awakened within him.
The second appearance of Nicodemus in the Gospel of John was when those of his own party, the Pharisees, wanted to condemn Jesus. It was Nicodemus who stood up for Him (John 7:50-51): so from a secret admirer of Jesus, Nicodemus became a fearless upholder of justice on His behalf. We too must move beyond a mere admiration of Jesus to a public declaration of faith in Him.
Then, at a time when the inner circle of disciples had all but one deserted their Lord, Nicodemus joined Joseph of Arimathea in bearing away the body of Jesus after the crucifixion (John 19:38-42).. These two secret disciples together were making public their adherence to Jesus, and all that He stands for. It is safe to conclude that Nicodemus is born again.
6. HOW ABOUT YOU?
Are you willing to submit to the work of God in your heart through the Lord Jesus Christ? Will you make your stand, and proclaim your faith in Him alone for your salvation?
E). THE GLORY OF THE MESSIAH.
Matthew 17:1-9.
The One who referred to Himself as the ‘Son of man’ had just been acknowledged as the Son of God (Matthew 16:16). Jesus demonstrated the necessity of the Cross, and looked forward to His Second Coming. The Lord also promised a preview of the coming of the kingdom (Matthew 16:28).
This latter promise has more than one level of fulfilment. The disciples would witness two great precursors of the glory to come: the resurrection of Jesus, and the coming of the Holy Spirit at Pentecost. However, in the short term, “after six days” (Matthew 17:1) links this passage with that which immediately precedes it.
Peter, James, and John were drawn aside “into a high mountain apart” (Matthew 17:1). Like Moses, who drew aside to behold the bush that burned but which was not consumed (Exodus 3:3), we sometimes need to step aside from the busyness of life for more intimate communion with God. Jesus Himself was not averse to going up into ‘a mountain apart’ to pray (Matthew 14:23).
Mountains have a role to play in the revelation of God:
Moses on Mount Sinai;
Elijah on Mount Carmel;
the ‘still small voice’ on Mount Horeb;
the Sermon on the Mount;
the Mount of Olives;
Calvary.
There, on the high mountain apart, the three disciples witnessed the transfiguration of Jesus (Matthew 17:2). 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 amongst men.
John testified: ‘We beheld His glory, the glory as of the only begotten of the Father’ (John 1:14). Peter spoke of being ‘eyewitnesses of His majesty’ (2 Peter 1:16-18).
The appearance of Moses and Elijah, talking with Jesus in the mountain (Matthew 17:3), 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.
Peter, impetuous as ever, suggested that they set up three tabernacles (Matthew 17:4). Immediately a bright cloud overshadowed them, and removed Moses and Elijah from their sight (Matthew 17:5). As at the Baptism of Jesus (Matthew 3:17), a voice from heaven acknowledged Jesus as the Beloved Son: this time adding, “Hear ye Him” (Matthew 17:5).
Jesus would later teach: ‘I am the way, the truth, and the life: no man comes to the Father but by me’ (John 14:6). Peter had yet to learn that ‘there is only one Name by which we must be saved’ (Acts 4:12). Meantime, the three disciples found the whole experience quite overwhelming (Matthew 17:6).
Fear stands in the place of faith, until we receive the touch of Jesus (Matthew 17:7). The One whom we previously could only see through the dread of law and an awakened conscience, now becomes the Friend with the healing touch. The first thing we “hear” (Matthew 17:5) from Him is a call to spiritual resurrection: “Arise, and be not afraid” (Matthew 17:7).
Then, and only then, do we lift up our eyes and see “Jesus only” (Matthew 17:8). Now the three were equipped to come down the mountain, entrusted with a secret (Matthew 17:9). Jesus descended again, as He had descended at the incarnation, bringing His healing touch back into the melee and confusion of human life (Matthew 17:18).
The will of Jesus is that all those given to Him by the Father should behold His glory (John 17:24). For the time being, we behold the glory of the Lord ‘as in a glass’ (2 Corinthians 3:18), and are being transformed thereby. This anticipates the glory of the Second Coming, when ‘we shall be like Him; for we shall see Him as He is’ (1 John 3:2).
