Exodus 3:1-15, Psalm 105:1-6, Psalm 105:23-26, Psalm 105:45b, Jeremiah 15:15-21, Psalm 26:1-8, Romans 12:9-21, Matthew 16:21-28
A). THE CALL OF MOSES.
Exodus 3:1-15.
EXODUS 3:1. Moses was tending the flock of his father-in-law, Jethro, and led them to new pastures on the far side of the desert, towards Mount Horeb (a.k.a. Mount Sinai). This place is also known in this verse as “the mountain of God,” and elsewhere as ‘the mount of the LORD’ (cf. Numbers 10:33). Moses was just going about his daily business when he suddenly found himself at the right place at the right time for an encounter with God.
EXODUS 3:2a. “The Angel (literally, ‘messenger’) of the LORD appeared to Moses.” A careful study of the Old Testament references to the Angel (or messenger) of the LORD (beginning in Genesis 16:7 and culminating in Malachi 3:1) will reveal that the Angel of the LORD is one with God, but separate from Him. This means that He is a manifestation of God Himself, and as such a pre-incarnate appearance of our Lord Jesus Christ.
EXODUS 3:2b. “In (or ‘as’) a flame of fire in the midst of a bush.” The “bush” is not the focus of attention here, but the “fire” of God’s holiness which “burned”, and which did not consume. For us, the important thing is not the bush, but the presence of God in our lives.
How can sinful man commune with the holy God? Even through the manifestation of His compassionate presence through our Lord Jesus Christ. Moses would later speak of ‘the good will of Him that dwelt in the bush’ (cf. Deuteronomy 33:16).
EXODUS 3:3. It was only natural that Moses drew aside to see what was going on. Moses was a shepherd, and needed to check out whether there was any danger of a brush fire endangering his flock. And he was intrigued at the spectacle of a burning bush which was not consumed. Perhaps the last thing he expected was an encounter with God!
EXODUS 3:4. When the LORD saw that Moses turned aside to see, God called unto him out of the midst of the bush: “Moses, Moses.” The doubling of a name can imply endearment. Now Moses' attention shifted from mere curiosity to interested attention. Moses replied, “Here am I.”
EXODUS 3:5. Yet the LORD’s next call is that Moses should not come too close, but “put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.” The putting off of shoes shows reverence on Moses’ part towards the One whose very presence had made this ground holy.
Inviting somebody to put off their shoes is also customary as an invitation to hospitality. It is holy ground, but God welcomes sinners. Jesus, after all, sat with tax collectors and sinners and invites, ‘Come unto Me all ye that labour and are heavy laden and I will give you rest.’
The Holy God is speaking through His holy Angel (or ‘Messenger’), Jesus. We may draw nigh, but only on His conditions. For Moses, it was the removal of his shoes. Today we draw nigh through the blood of Christ.
EXODUS 3:6. “I (am) the God of thy father.” (‘Thy father’ here is singular.) Moses’ father was Amran, his mother Jochebed (cf. Exodus 6:20). Moses’ parents are both mentioned in the roll-call of the heroes of the faith (cf. Hebrews 11:23). They recognised the potential in their infant son Moses, and were not afraid to defy mighty Pharaoh’s command (cf. Exodus 2:2-3).
The LORD goes on to say, “the God of Abraham, the God of Isaac, and the God of Jacob.” The same God whom Amran worshipped is the same God who is the God of the whole covenant community. God was drawing Moses back in, in order to draw His people back out of Egypt.
EXODUS 3:7. The second thing that the LORD said was, I have surely “seen” the affliction of my people which are in Egypt; I have “heard” their cry; for I “know” their sorrows. This echoes the end of the previous chapter: Israel ‘sighed’ by reason of their bondage, and they 'cried,' and their 'cry' came up unto God; and God 'heard' their groaning, and God 'remembered' His covenant with Abraham, Isaac and Jacob, and God 'looked' upon the children of Israel, and God 'had respect' unto them (cf. Exodus 2:23-25).
EXODUS 3:8. It is amazing to recognise that God has such gracious compassion for His covenant people. He sees our afflictions, and genuinely cares for us. He came down “to deliver” the children of Israel out of the hand of the Egyptians. He came down in the person of our Lord Jesus Christ too, to deliver His Christian people out of the clutches of the world, the flesh and the devil; and out of the thraldom of sin, death and hell.
EXODUS 3:9. He 'hears' the cry of His people; He 'sees' the oppression that they face. But why was God telling Moses all this?
EXODUS 3:10. “Come now therefore, and I will send THEE unto Pharaoh, that THOU mayest bring forth my people the children of Israel out of Egypt.” It was not as if Moses had volunteered like Isaiah, ‘Here am I, send me’ (cf. Isaiah 6:8). Or like Jesus, who said, ‘Lo, I come to do thy will, O God’ (Hebrews 10:7). In fact, Moses wriggled and squirmed to escape this unsolicited commission (cf. Exodus 3:11; Exodus 3:13; Exodus 4:1; Exodus 4:10; Exodus 4:13).
EXODUS 3:11. Moses first complained of his unfitness: “Who am I?” After all, some forty years earlier Moses had ‘looked’ at the burdens of his brethren, and had slain an Egyptian (cf. Exodus 2:12). On account of this, Pharoah had sought to slay Moses, and Moses had fled (cf. Exodus 2:15).
EXODUS 3:12. But, responded God, “I will be with thee.” Furthermore, God provided Moses with a sign that God had sent him: “When thou hast brought forth the people out of Egypt, ye shall serve God on this mountain.” We know that when God calls us to a task, however difficult, He also equips us for it. And what He has promised shall come to pass.
EXODUS 3:13. Moses next complained of his lack of knowledge of who God is. What shall I tell them when they ask, “What is His name?”
EXODUS 3:14. The LORD condescended to reply, “I AM THAT I AM.” In other words, He is the ever-present One. He is even present with His people in the midst of their sufferings. ‘If God be for us who can be against us?’ (cf. Romans 8:31).
Tell them, “I AM” hath sent you. This speaks of God as the self-existent One, who always has been, is now, and ever will be. We also read of ‘Jesus Christ the same yesterday, and today, and for ever’ (cf. Hebrews 13:8). Hereafter our English translations render the name YHWH, translated above as “I AM,” as “the LORD” in capital letters.
EXODUS 3:15. The LORD goes on to instruct Moses to tell the children of Israel that “The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.” Jesus also identified Himself with the LORD God when He said, ‘Before Abraham was, I AM’ (cf. John 8:58). Let us go forward in His name.
B). IN EGYPT’S LAND.
Psalm 105:1-6, Psalm 105:23-26, Psalm 105:45b.
PSALM 105:1. There is a call to “give thanks to the LORD.” It is always appropriate to remember and acknowledge the LORD’s gracious dealings with us.
Then there is an exhortation to “call upon His name.” We offer our praise and thanksgiving always to Him. His name (or names) represent who He is. We worship the one true and living God; the God of Abraham, Isaac and Israel; and the God and Father of our Lord Jesus Christ.
And there is a call to “make known His deeds among the people.” Not just the people of God, but all the peoples of the earth. It is a call to witness; a summons to testimony; and a commission to world mission.
PSALM 105:2. The next imperative is to: “Sing unto Him.” It is to the LORD that we are offering our praises. It is not for the choir to entertain the congregation, but for all to lift their voices in praise to the LORD.
And the Bible even provides us with a hymn book: “sing Psalms unto Him.” The book of Psalms is full of ‘psalms, hymns and spiritual songs’ (cf. Ephesians 5:19; Colossians 3:16). And it is a part of the inspired word of God.
Then we are told what to talk about: “talk ye of all His wonderful works.” We can all find plenty to talk about, but the best conversation is godly conversation. The “ye” is plural, so that each one of His children is encouraged to speak of God’s mighty works of creation and of grace, and of mercy and love. We can share what we understand of Him from the Bible, and testify to what He has done in our own lives.
PSALM 105:3. Then there is a call to: “Glory ye in His holy name.” What a wonderful God we have! In this verse we are told that His name is holy. Everything about Him is holy.
And we are exhorted, “let the heart of them rejoice that seek the LORD.” Our priority is to ‘seek first the kingdom of God, and His righteousness’ (cf. Matthew 6:33) – and it a joy to do so. Even after we have sought the Lord and found Him, it is a joy to go on seeking and learning in order to get to know Him better.
PSALM 105:4. So we are called to: “Seek the LORD and His strength.” We depend upon Him. His strength is made perfect in our weakness (cf. 2 Corinthians 12:9).
We are encouraged also to “seek His face evermore.” We desire His presence at all times, and look for the day when we shall see Him face to face, and be like Him evermore.
PSALM 105:5. And we are exhorted to: “REMEMBER His marvellous works that He hath done.” How can we forget? Yet time and time again His people do forget. Then trouble comes, and we are forced to remember: ‘Hitherto hath the LORD helped us’ (cf. 1 Samuel 7:12).
His marvellous works are described as “His wonders, and the judgments of His mouth.” God spoke, and it was done. Deliverance came, enemies were scattered. Both sin and death were vanquished at the Cross.
PSALM 105:6. These imperatives are addressed to: “O ye seed of Abraham His servant, ye children of Jacob His servant.” Abraham saw the judgment on Sodom. The children of Jacob saw His marvellous works in Egypt. Yet Christians, too, are children of Abraham, chosen in Christ Jesus: and we are called to remember what Jesus has done for us!
PSALM 105:23. “Israel also came into Egypt,” along with all his progeny. There they became “sojourners.” This is what Christians are: ‘strangers and pilgrims in the earth’ (cf. Hebrews 11:13). This world is not our home, we are just passing through. The tribes of Israel/ Jacob were drawn to Egypt by their need of food during a famine, and were initially welcomed by Pharaoh.
PSALM 105:24. There the LORD “increased His people” and “made them stronger” than the Egyptians. The children of Israel were ‘fruitful, and increased abundantly, and waxed exceeding mighty; and the land was filled with them’ (cf. Exodus 1:7). It was as if the whole of God’s creation blessing upon man (cf. Genesis 1:28) rested in this one family.
PSALM 105:25. “He turned their heart to hate His people,” to deal unkindly with His servants. When we are told that God ‘hardened’ the heart of Pharaoh (cf. Exodus 7:13), we are also told that Pharaoh hardened his own heart (cf. Exodus 8:32). God is not the author of sin, but sin is already there in men - and God is well able to turn it to His own ultimate purposes. Men would later deal unkindly with Jesus and thus unwittingly play their part in the great act of man’s redemption.
PSALM 105:26. Into this situation, God commissioned and “sent” Moses and Aaron, just as He had ‘sent’ Joseph before. Jesus, in His turn, ‘sent’ His disciples two by two.’ Two men plus God makes ‘a threefold cord which cannot be broken’ (cf. Ecclesiastes 4:12).
PSALM 105:45b. “Praise ye the LORD.”
C). COMPLAINT AND RESTORATION.
Jeremiah 15:15-21.
This is one of the laments of Jeremiah. There is a complaint here (Jeremiah 15:15-18), and also a reply from the LORD (Jeremiah 15:19-21).
JEREMIAH 15:15. The prophet is bold in his approach: “O LORD, thou knowest.” The LORD does know all our troubles; He knows our prayers even before we ask Him (cf. Isaiah 65:24; Matthew 6:8). So we too may boldly approach the throne of grace (cf. Hebrews 4:16).
“Remember me,” pleads the prophet. Of course, the LORD has not forgotten His servant. The plea is rather for the LORD to make His presence known to him.
“Visit me” calls upon the LORD to bring deliverance. “Revenge me of my persecutors” also speaks of the LORD vindicating His servant in the face of his enemies.
The prophet appeals to the “longsuffering” or ‘forbearance’ of the LORD, and pleads “take me not away.” ‘Take me not away’ by death, or ‘take me not away’ into exile. “Know” that it is “for thy sake” that I have “suffered rebuke.”
JEREMIAH 15:16. “Thy words were found, and I did eat them,” he remembers (cf. Ezekiel 3:1-3; Revelation 10:9-10). The prophet looks back to the day when the LORD first put His words into his mouth (cf. Jeremiah 1:9).
“Thy word was unto me the joy and rejoicing of mine heart.” Many a Bible student can reflect upon their own first calling into Christian service in a similar way. The whole world lay at our feet, and God was with us!
“For I am called by thy name, O LORD God of hosts.” The name Jeremiah contains the name of the LORD within it. And Christ has set His name upon us, and sends us forth bearing His name. So Jeremiah might expect that, since the name of the LORD was so entwined in his life, so it would be in the LORD’s interests to vindicate His servant!
JEREMIAH 15:17. The prophet gave voice to his disappointment. Unfortunately self-pity leads to self-righteousness: “I sat not in the assembly of the mockers, nor rejoiced” (cf. Psalm 1:1). In effect, ‘this is not my fault.’ It seemed that the LORD’s hand was heavy upon him because he dared not compromise his message, so he “sat alone.” This was all the LORD’s fault, he argued, “for THOU hast filled me with indignation.”
JEREMIAH 15:18. We can hear the tears in the prophet’s voice as he makes his complaint. “Why is my pain perpetual, and my wound incurable?” It is a fair enough question, often asked of God: “Why?” Why me? Why this?
But the complaint finally oversteps the bounds of holy boldness when Jeremiah accuses the LORD: “wilt thou be altogether unto me as a liar, and as waters that fail?” After all, the LORD is the ‘fountain of living waters’ (Jeremiah 2:13) – but sometimes it seems that we thirst for want of a word from God (cf. Amos 8:11).
JEREMIAH 15:19. There is an immediacy about the LORD’s reply: “Therefore thus saith the LORD.” Jeremiah had been bold in his approach, but had possibly overstepped his mark; but God called him, in effect, to repentance: “If thou RETURN, then I will bring thee again.” To return is to turn around and double back. Sometimes this is what we need to do: return to the place where we first got out of step with God’s will in our lives. He is always ready to receive His own servant back, and to let him “stand before” Him again.
The prophet is called back to his task: to “take forth the precious from the vile.” It is the word of God that the preacher needs to be speaking forth, not his own self-pitying self-righteous complaints. When we are discouraged we are quite simply called back into service. Then the reassurance is restored: “thou shalt be as my mouth.” And success is promised anew: “let them RETURN unto thee; but RETURN not thou unto them.”
JEREMIAH 15:20. The LORD restated the promise that He had made when He first commissioned Jeremiah: I will make thee a “brazen wall” unto them. “They shall fight against thee but not prevail.” “I am with thee” to “deliver thee,” saith the LORD (cf. Jeremiah 1:18-19).
JEREMIAH 15:21. The LORD does not promise that His servant will be free from suffering, but rather that, ultimately, He will “deliver” him out of “the hand of the wicked,” and “redeem” him “out of the hand of the terrible.”
God’s purposes are in no way thwarted by persecution, but rather, somewhat ironically, helped forward by the sufferers’ steadfastness.
D). A BOLD APPROACH.
Psalm 26:1-8.
We do not know what specific trouble that David was facing in PSALM 26, but it has all the hallmarks of a man pleading his case before God based on his INTEGRITY. Unfortunately, this is sometimes translated as blamelessness, which all sounds very arrogant and self-righteous. David’s faults are an open book throughout the Bible: but his character reference is ‘the ‘man after God’s own heart’ (cf. Acts 13:22).
So, whatever the circumstance, David could plead his case before the LORD: “I have walked in my integrity” (PSALM 26:1). How so? “I have trusted also in the LORD.”
In other words, the integrity which David owned as his own did not originate with him, but had its origins in God Himself. We are made righteous by the blood of Christ (cf. Romans 5:9), and are therefore able to stand forensically righteous before the bar of God! David could make his appeal to the LORD: examine me, prove me, search my innermost being (PSALM 26:2).
You see, although we do sin, ‘we have an Advocate with the Father, Jesus Christ the Righteous’ (cf. 1 John 2:1). In Him we have the forgiveness of sins (Colossians 1:14), and newness of life (cf. Romans 6:4). If our inclination and our heart’s desire is set towards Him (PSALM 26:3), then what the LORD sees is not our unrighteousness, but Jesus’ righteousness; not our unworthiness but Jesus’ worthiness; not our own unlovely and unlovable selves, but the ‘altogether lovely One’ who stands in our stead (cf. Song of Solomon 5:16).
So, like in Psalm 1, David had made his choice: that he would not sit with the scornful, nor walk with the ungodly (PSALM 26:4-5; cf. Psalm 1:1). He would congregate with those who gathered in the house of the LORD, where God’s honour dwells (PSALM 26:8). He would wash his hands in innocence (PSALM 26:6); and would tell forth his testimony of the wondrous works of the LORD, with thanksgiving (PSALM 26:7).
E). LOVE OVERCOMING EVIL.
Romans 12:9-21.
I). GENUINE LOVE.
Romans 12:9-13.
In Greek, the first clause of Romans 12:9 has no verb, so could literally be rendered “love without hypocrisy” or “love unfeigned”. From this, I have taken ‘Genuine Love’ as a title for this section. The second clause talks about evil and good, forming a kind of bookend with Romans 12:21.
So far in Romans, ‘agape’ has spoken of the love of God toward us (cf. Romans 5:5; Romans 5:8; Romans 8:35; Romans 8:39). But now it is like a title for a song relating to our Christian exercise of agape love (Romans 12:9-13), similar to the ode to love in 1 Corinthians 13:4-8.
Love is “abhorring evil; cleaving to that which is good” (Romans 12:9b). The word for “abhor” speaks of someone throwing their hands up in horror and turning away from something detestable. Thus, Christian love ‘hates’ that which is evil (cf. Psalm 97:10! Just as strong - if not stronger - is the word for “cleave”: Christian love so strongly adheres to good that you might say it is ‘welded’ or ‘glued’ to good!
“In ‘brotherly love’ towards one another ‘kindly affectioned’” (Romans 12:10a). This introduces two more love words, and both words are familial. The “affection” spoken of is like the natural tender affection that should exist between family members: after all, we are brethren, and all children of the same heavenly Father (cf. Psalm 133:1)!
“In honour preferring one another” (Romans 12:10b). This can be illustrated by the custom of moving ahead of someone to hold the door open for them and letting them pass through first. But that is simply good manners. Within true Christian community it is ‘EACH esteeming EACH OTHER better than themselves’ (cf. Philippians 2:3), and acting accordingly.
Two or three verses back, the Apostle spoke of rulers ruling with ‘diligence’ (cf. Romans 12:8). The same noun now makes a second appearance, but this time KJV translates it as ‘business’: “Not slothful in business” (Romans 12:11a). For the sake of both clarity and consistency, I prefer to literally render this: “In diligence, not slothful”. This is agape love in action!
This is not so much about workplace ethics; nor even ‘busyness’ in the sense of scurrying about multi-tasking: but rather about fervour in our Christian service: “in Spirit, fervent” (Romans 12:11b). Far from quenching the Spirit (cf. 1 Thessalonians 5:19), Christian love fans the flame and ‘stirs up the gift’ within each one of us (2 Timothy 1:6).
And overarching all this, Christian love is not slothful but zealous in “serving the Lord” (Romans 12:11c). We are not our own, we are ‘bought with a price’ (cf. 1 Corinthians 6:19-20). Christian service is service of Him. He is watching over us, and we honour Him.
“In hope, rejoicing” (Romans 12:12a; cf. Romans 5:2). This hope is not nebulous, but is based in the expectation of the Lord’s return (cf. Titus 2:13). It is the confidence that the Lord will complete that which He has begun (cf. Philippians 1:6). The rejoicing is not effervescent, but abiding joy, based in that reality: as such it overrides circumstances (cf. Philippians 4:4).
“In tribulation, enduring” (Romans 12:12b). Tribulation speaks of crushing, pressure, distressing circumstances. According to Jesus, we should expect it (cf. John 16:33). With an eye to the hope, Christian love is patient in tribulation (cf. 2 Corinthians 4:17-18).
“In prayer, persevering” (Romans 12:12c) It is in light of this same hope that Christian love is found ‘steadfastly continuing’ in prayer. In other words, in all circumstances of life, God’s people are in conversation with Him. It is a personal relationship, and for each one of us He is near. Sometimes prayer is wrestling (cf. Colossians 4:12). It is a major part of our armoury (Ephesians 6:18-19). And because of what Jesus has done, we have access to boldly approach the throne of grace (cf. Hebrews 4:14-16).
“Distributing to the necessity of saints” (Romans 12:13a). The word translated “distributing” speaks of entering into fellowship with their need, partnering with them in it. We are talking here of fellow believers, all of whom are ‘set apart’ by God (cf. Romans 1:7), fellow-members of ‘the household of faith’ (cf. Galatians 6:10). This kind of stewardship is illustrated in Romans 15:25-26. We are also, incidentally, talking about “needs” not greed!
“Given to hospitality” (Romans 12:13b). Christian love is actively ‘pursuing’ (as the word is) hospitality (cf. Hebrews 13:2). “Hospitality” is literally ‘love of strangers’. Again, the context is within the faith (cf. 1 Timothy 3:2; 3 John 1:5-7), and not without discernment (2 John 1:10-11).
Read 1 John 4:7-11.
II). CHRISTIAN REACTIONS.
Romans 12:14-21.
Romans 12:14. The positive imperative is to “bless” those who persecute us. This is similar to the teaching of Jesus (Matthew 5:44; Luke 6:27-28). The supreme example is that of Jesus Himself (1 Peter 2:21-23). This partly involved Jesus praying for His persecutors (Luke 23:34); an example followed by the church’s first martyr, Stephen (Acts 7:60).
The negative imperative is “curse not.” This does not just mean, ‘do not swear’, although it may include that, but it is rather a warning against a tit-for-tat vindictiveness (cf. 1 Thessalonians 5:15; 1 Peter 3:9). Jesus warned James and John against such an attitude (Luke 9:51-56).
Romans 12:15. “Rejoice with rejoicing ones, and weep with weeping ones.” Elizabeth’s friends and relatives rejoiced with her (Luke 1:58). Jesus wept with Mary of Bethany and her companions (John 11:33-35).
Going back to the analogy of the church as the body of Christ (Romans 12:4-5), Paul says elsewhere: ‘If one member suffer, all the members suffer; if one member be glorified, all the members rejoice’ (1 Corinthians 12:26). This is what we might call the empathy of the body (cf. Hebrews 13:3).
Romans 12:16. “The same thing toward one another minding, not high things minding.” By my count, this is the sixth and seventh reference to the mind in this chapter (cf. Romans 12:2; Romans 12:3). It is, after all, all about mind-set (cf. Romans 8:5). Not that we are all clones, thinking exactly the same thing as one another on EVERY topic. There is unity in diversity, creating HARMONY rather than dissonance (cf. Romans 15:5). We are ‘likeminded’ in the basics of the faith, ‘of one accord’ and ‘of one mind’ (Philippians 2:2).
“Not high things minding, but with the lowly going along.” There is a warning against having ‘respect of persons’ in James 2:1-4. There is no respect of persons with God (Acts 10:34; Romans 2:11), so we too should be without partiality.
“Be not wise in yourselves.” Paul has already warned us against being ‘wise in our own conceits’ (Romans 11:25). This is also taught elsewhere in Scripture (Proverbs 3:7; Isaiah 5:21; James 3:13-16).
The paradox is that we must become ‘a fool’ (in the world’s eyes) in order to be truly wise (1 Corinthians 3:18). After all, we cleave to the ‘foolishness’ of the cross (1 Corinthians 1:18) and the ‘foolishness’ of preaching (1 Corinthians 1:21). But we also cleave to ‘Christ the wisdom of God’ (1 Corinthians 1:24).
Romans 12:17 (cf. 1 Thessalonians 5:15). “To no-one evil for evil rendering.” This is in keeping with Jesus’ own teaching about ‘turning the other cheek’ (Matthew 5:39).
The corollary is “Providing good before all men.” The Greek word translated “providing” has the sense here of ‘striving to exhibit’ (cf. 2 Corinthians 8:21). This is also in keeping with Jesus’ teaching (Matthew 5:16).
Romans 12:18. “If possible, as to yourselves, with all men being at peace.” The first clause “if possible” is objective, suggesting that there may be a situation where, despite all our efforts, the other party is the one making peace impossible. This is not compromise, or ‘peace at any price’: but it is our responsibility “as much lies in us” to strive for peace. If we fail, at least let it not be because we did not try.
This, of course, is impossible for the natural man. It is only possible for those in whom ‘the peace of God’ rules (Colossians 3:15). Such peace is a fruit of the ‘wisdom from above’ (James 3:17-18). ‘Blessed are the peacemakers,’ said Jesus (Matthew 5:9).
Romans 12:19. “Not yourselves avenging, beloved, but give place to the wrath; for it has been written, ‘To Me vengeance! I will recompense, says the LORD’ (cf. Deuteronomy 32:35)” Notice that the Apostle calls his readers “beloved” because this is, after all, a call to agape love.
Note the definite article (often missed out in translations): “The wrath” to which we must give place is ‘the wrath of God’ (cf. Romans 1:18)! We are reminded, again, of the example of Jesus (1 Peter 2:23). Read Psalm 37:5-8.
Romans 12:20. Rather than pursuing vengeance, the Christian is encouraged to positive favourable action on behalf of their enemy (cf. Proverbs 25:21-22). This is all part of ‘loving your enemies’ (Matthew 5:44). Thereby we might even shame him into a change of mind (i.e. repentance!)
Romans 12:21. “Be not overcome with evil, but overcome evil with good.” Evil overcomes us when we curse rather than bless (Romans 12:14); recompense evil for evil (Romans 12:17); and avenge ourselves (Romans 12:19). We overcome evil with good by blessing our persecutors (Romans 12:14); when we strive to exhibit good before all men (Romans 12:17); and when we love and perform favourable action on behalf of our enemy (Romans 12:20).
F). TROUBLE AT A PLACE OF REVELATION.
Matthew 16:21-28.
The place was Caesarea Philippi (Matthew 16:13): a place of revelation, and a place of decision. Which of two realms will we choose? Which of two religions? Who is it that we are following?
Jesus asked the disciples, ‘Who say ye that I am?’ (Matthew 16:15). It is our personal decision that matters, not everybody else’s (Matthew 16:14). Surely Simon Peter spoke for us all, when he said, ‘Thou art the Christ, the son of the living God’ (Matthew 16:16).
Ah - but we cannot know such things without the revelation of the Father in heaven. ‘Blessed are you, Simon son of Jonas’ - for the Lord revealing such a remarkable thing to you (Matthew 16:17). Hereafter you shall be known as Peter, a piece of a rock - and upon this Rock (Greek = ‘Petra’) the Lord will build His church (Matthew 16:18; cf. Ephesians 2:20).
After giving the church the power of the keys, of binding and of loosing (Matthew 16:19), Jesus then instructed His disciples not to broadcast this revelation (Matthew 16:20). The time was not yet right. Other things had to happen before Jesus would take up his crown.
1. The Lord foretold His passion (Matthew 16:21-23).
However, we are so slow to receive it that He had to repeat it at least twice (Matthew 17:22-23; Matthew 20:17-19). Even for Jesus there is no crown without the Cross (1 Corinthians 1:23-24). For us, too, the path to glory is via the death - and resurrection - of Jesus.
The way of the Cross grates so, that men will hardly receive it. Peter, who had so recently made confession of faith, found the notion unpalatable. The enemy of our souls tries to snatch away the words of our confessions of faith while they are still in our mouths, robbing us of our newly received blessing.
Peter was speaking as a man. The one who had so recently experienced the blessing of things revealed to him by God, now stood under the stern rebuke due to the devil. This became the platform for further teaching.
2. Following in the way of the Cross (Matthew 16:24-26).
Without taking away the efficacy of His Cross, the example of Jesus sets us upon the path of self-denial (Mark 10:45). For us, too, there is a cross (1 Peter 2:21; 1 Peter 2:24).
Paradoxically, the path of life is through death and resurrection. We must die to self: to the world, the flesh and the devil. Then we shall rise to new life in Christ Jesus. This finds outward expression in the symbolism of our baptism.
The teaching is rounded off by showing that the disciples and their contemporaries were not wrong to expect that the Lord would come to receive a crown: but that they had the timing all wrong. Messiah was not come to overthrow the Romans, but to set up His kingdom in the hearts of His people.
Yet the benefits of this transaction are not just for the here and now, but also for the hereafter.
3. This links with Jesus’ future coming in glory (Matthew 16:27-28).
Yet there would come such a time, when He would appear in His glory with all His holy angels, and reward every man according to his works. The question will then be: did these works arise out of a pure heart, full of faith?
Matthew 16:28 does hint that there would be some anticipation of this great event in the meantime. This may refer to the Transfiguration (Matthew 17:1-2), or to the fall of Jerusalem. The coming of the kingdom was also anticipated in the Cross, and more particularly the resurrection (Matthew 16:21).
Yet in the lifetime of some of those standing there, another manifestation of the kingdom of God would also be seen at Pentecost.
