Psalm 25:1-9, Micah 4:1-4, Micah 4:6-7, Romans 13:8-14, Matthew 21:1-13
A). SHOW ME THY WAYS, O LORD.
Psalm 25:1-9.
This is a prayer for all seasons. A prayer of trust amid enemies (Psalm 25:2-3). A prayer for guidance in the perplexities of life (Psalm 25:4-5).
It is a prayer in celebration of God’s mercy and loving-kindness (Psalm 25:6). A prayer made in the consciousness of past sin (Psalm 25:7; cf. Psalm 25:11). A prayer confirming the goodness of the LORD (Psalm 25:8).
It is a prayer awaiting the teaching of His way (Psalm 25:8-9). “Way” speaks of Torah - but Torah points to Christ (cf. Luke 24:27).
1. Affirming Trust.
As we enter this prayer, we first affirm our trust in the LORD (Psalm 25:1).
To the Israelites, the lifting of their hands in prayer (cf. 1 Timothy 2:8) was a gesture of dependence upon the LORD for the answer to that prayer. It indicated openness to God’s grace, willingness to obey His instructions, and submission to His leadership. Self is vanquished when we thus “lift our soul”, and affirm our trust in Him (Psalm 25:1-2a).
2. Justice.
Then we make our plea at the bar of God’s justice (Psalm 25:2-3).
The Psalmist’s plea not to be “put to shame” (Psalm 25:2) was not only personal, but also concerned the whole community of those who “wait” upon the LORD (Psalm 25:3). As such, it also concerned the honour of the God in whom we trust (cf. Joshua 7:8-9). The dependence and trust of the Psalmist is echoed in the expression, “for you are the God of my salvation: on you I wait all day long” (Psalm 25:5b).
3. Truth.
Next, we seek His guidance (Psalm 25:4-5).
To obey the LORD, we need to hear His instructions. Dependence upon God should lead to right living. This involves: following His ways, walking in His paths (Psalm 25:4; cf. Psalm 119:1); being led in His truth, and being taught by Him (Psalm 25:5a). The Father said, ‘This is my beloved Son: hear Him’ (cf. Mark 9:7).
4. Mercy and Loving Kindness.
On the positive side, we ask the LORD to REMEMBER His tender mercy and loving kindness (Psalm 25:6).
For the Psalmist, these had been demonstrated in ages past: perhaps referring to the LORD’s revelation to Moses, after the golden calf incident (Exodus 34:6). We, too, can ‘count our blessings, name them one by one’ - acknowledging the mercy, compassion and faithfulness of the LORD (cf. Lamentations 3:22-23).
5. Mercy and Goodness.
On the negative side, we ask the LORD effectively to FORGET our sins, and to look upon us in mercy as He would look on Christ (Psalm 25:7). That is what I see here, anyway: perfect substitution (cf. 2 Corinthians 5:21).
The psalmist appeals to the LORD’s mercy and goodness to blot out the sins of his youth, and “remember thou ME for your goodness’ sake” (Psalm 25:7; cf. Psalm 51:1).
6. Affirming God’s Goodness.
Next, we affirm God’s goodness (Psalm 25:8).
It is because of the LORD’s goodness (cf. Psalm 145:9) that we can rely upon Him to teach us His way (Psalm 25:8). Jesus said, ‘I am the way, the truth, and the life: no-one comes to the Father but by Me’ (John 14:6).
7. A Promise for the Meek.
Then we claim a promise (Psalm 25:9).
In the Old Testament, the Psalmist promises that the meek shall inherit the land (cf. Psalm 37:11). In the New Testament, Jesus promises that those who are meek shall inherit the earth (cf. Matthew 5:5). So, the LORD undertakes to guide the meek in judgment, and teach them His way (Psalm 25:9).
B). THE LAST DAYS AND THE RESTORATION.
Micah 4:1-4, Micah 4:6-7.
I). “In the Last Days” (Micah 4:1-4).
So far in the book of Micah it has been a message of doom and gloom for the recalcitrant people of God, with just a glimmer of hope for the faithful remnant. But as the dark clouds gather over Jerusalem, the prophet lifts up his eyes and sees the sunshine beyond his own temporal limitations.
Jerusalem, even Jerusalem which has just been threatened with destruction by the LORD, will be raised up once more. Not as an idolatrous high place, but as it should be, the mountain of the LORD's house, exalted above all hills, and the place where people gather to worship.
According to the Apostle Peter, the last days began at Pentecost, but there are many layers to this prophecy of Micah. Prophets see many things through their temporal prism, like an astronomer who sees clusters of stars with no gauge to determine which are nearer and which further away.
In the relatively short term, the Temple would be rebuilt just 70 years after its destruction by the Babylonians.
The Temple was also the site of many of the scenes in the Gospels and Acts, and it was from here that Christ's message went forth to all the world.
It is possible that the picture of many nations coming to the house of the God of Jacob represents the progress of the gospel from that place: “for the law shall go forth of Zion and the word of the LORD from Jerusalem.”
As the word of God goes forth from Jerusalem, there is a change in the whole of society.
People may easily forget that the gospel came from that city, and fail to take stock of the amount of good which Christ's message has done in the world (as opposed to the downright evil which Church, churches or so-called ‘Christian’ people and peoples may have done!)
Where the gospel rules, God judges. It is a right judgment, rather than the perverse judgment of the princes of the house of Israel in the previous chapter. “Strong nations afar off” are rebuked.
Not only this, but the nations begin to use their resources for something other than war.
And now at last the dispossessed are no longer fearful of those who exploited and oppressed them, neither their own people nor the invasion force of the enemy. This is a certainty: “for the mouth of the LORD hath spoken it.”
II). THE RESTORATION.
Micah 4:6-7.
As Micah continues his words of encouragement to the remnant of Israel, he uses the expression “In that day” (Micah 4:6) instead of, ‘In the last days’ (Micah 4:1). This is possibly nothing more than literary variation.
The short-term fulfilment of the promise in the following verses lay in the restoration of Jerusalem and the Temple in the days of Ezra and Nehemiah. In the long term the words can be taken to refer to the post-Pentecostal era of the Church right up to the final return of Christ. When we hear of “the lame” being gathered in to the kingdom of God, I can’t help thinking of the earthly ministry of Jesus Himself:
‘The blind receive their sight,
And the lame walk,
The lepers are cleansed,
And the deaf hear,
The dead are raised up,
And the poor have the gospel preached to them’
(Matthew 11:5).
Against the backdrop of the devastation of Jerusalem which the prophet had envisaged in the earlier chapters, which would come about as a result of sin, “her that halteth” being made a “strong nation” (Micah 4:7) has echoes of Jacob’s experience when He wrestled with God at Penuel (Genesis 32:24-32).
Jacob refused to release the angel until he received a blessing, and whilst he went away from the experience ‘limping,’ his name was changed from Jacob (=usurper) to Israel (=he who strives with God).
Now the Israelites are brought back from their affliction and restored to the land. They are promised that the LORD will reign over them “for ever.”
C). LOVE AND OBEDIENCE.
Romans 13:8-14.
I). LOVE YOUR NEIGHBOUR.
Romans 13:8-10.
The imperative, “To no one nothing owe you (all), but to love one another” (Romans 13:8a) follows on from the discussion of being subject to ‘the powers that be’ who - whether we voted for them or not - are ‘ordained of God’ (cf. Romans 13:1). This earlier argument is rounded off with ‘Render to all their dues’ (cf. Romans 13:7).
In fact, the Greek verb translated “Owe” in Romans 13:8 is from the same root as the noun translated ‘dues’ (cf. Romans 13:7). So, the Apostle is not suggesting that we should never be in debt, but rather encouraging us to pay our dues on time.
The noun translated ‘debtor’ is also from the same root, and occurred earlier when Paul announced: ‘Both to Greeks and barbarians, both to wise and unintelligent, a debtor I am’ (cf. Romans 1:14). In that case the debt did not arise because of anything any of those cultures had given him, but rather because God had laid upon him the solemn duty to preach the gospel (cf. 1 Corinthians 9:16).
In the same sense there is a debt which we should forever be paying: the debt to “love one another.” Why? Because “he who loves the other, (the) law has fulfilled” (Romans 13:8b; cf. Matthew 7:12; John 13:34; Galatians 5:14; James 2:8).
At this point, the Apostle quotes some negative commandments from the second table of the ten commandments (Romans 13:9). They are not in the order with which we might be familiar (cf. Exodus 20:12-17; Deuteronomy 5:16-21), but that is of no consequence: Jesus quotes a similar random list (cf. Matthew 19:16-19). The point here is that Paul is summing up the second table of the ten commandments with what Jesus calls ‘the second’ great commandment (cf. Matthew 22:36-40).
Now, how can we love our neighbour as ourselves (Romans 13:9) unless we first know ourselves? We must first recognise what we are outside of Christ: poor wretched sinners in need of salvation (cf. Romans 3:23).
We cannot love our neighbour as ourselves unless we are born again (cf. John 3:3), and God gives us a new heart (cf. Ezekiel 36:26), a heart to love Him (cf. 1 John 4:19), and writes His commandments upon our hearts (cf. Hebrews 10:16). Then we will see the neighbour as God sees them, poor wretched sinners as we once were, or as brethren if they too are Christians (cf. 1 John 3:14). Once we are saved, we even love our enemies (cf. Matthew 5:44).
“Love to the neighbour, evil does not work” (Romans 13:10a). This line could almost belong to the song of agape love in the previous chapter (cf. Romans 12:9-13). But there is a clear link with the negative commandments of the previous verse (Romans 13:9).
I would suggest from this that the keeping of these negatives arises from the love that is within us. We are not under law, but neither are we lawless. Love is the outworking of “the fulness of the law” (Romans 13:10b).
II). END TIMES OBEDIENCE.
Romans 13:11-14.
Romans 13:11.
(a) “And that” - The outworking of this “renewing of our mind” is seen in our relationship to God (Romans 12:1), in our love to our fellow believers (Romans 12:10), and in our love to our neighbour (Romans 13:8-10). Paul adds an “also this” in verse 11, thereafter establishing an eschatological reason for our Christian obedience. We know the times in which we are living!
(b) “Knowing the time” - We are living in the age of the Spirit which, according to Peter, is the “last days” (Acts 2:16-17). These days began when the Holy Spirit was poured out on the day of Pentecost. As the return of Jesus approaches it is paramount that we discern the signs of the times (Luke 12:56) ...
(c) “Now” - Elsewhere Paul speaks of an acceptable time, the “Now” which is the day of salvation (2 Corinthians 6:2) ... In Scripture there is urgency about “Today” (Psalm 95:7-11; Hebrews 3:7-19).
(d) “It is high time to awake out of sleep” - Are we asleep? Jesus warns us against being caught napping when He returns (Mark 13:36). We must rise and shine (Isaiah 60:1) …
(e) “For now is our salvation nearer than when we believed” - There is a “now” and a “not yet” in the outworking of our salvation. We are forensically justified from the moment we believe, but we must thereafter strive after holiness and sanctification, and at last we shall be glorified. We are saved by grace through faith, but we are saved unto good works (Ephesians 2:8-10).
The whole creation is groaning and travailing, waiting for the revelation of the sons of God (Romans 8:19; Romans 8:22). We also groan within ourselves, awaiting the redemption of our body (Romans 8:23). “Look up,” says Jesus: for when we discern the signs of the times we know that our redemption is drawing nigh (Luke 21:28) ...
Romans 13:12.
(a) “The night is far spent” - Jeremiah bemoans the passing of the opportunity of this time (Jeremiah 8:20) … The dawn is “even at the doors” (Mark 13:29).
(b) “The day is at hand” - There is a paradox in that we know what time it is (Romans 13:11), but may not the day and hour of the Lord’s coming (Matthew 24:36).
(c) “Let us therefore cast off the works of darkness” - Christians are not, and should not be in darkness that that day should overtake them as a thief (1 Thessalonians 5:4-7) …
(d) “And let us put on the armour of light” - The armour of light includes what Paul calls “the breastplate of faith and love” (1 Thessalonians 5:8); and “the whole armour of God” (Ephesians 6:11).
It is also important not to neglect our prayer weapon (Ephesians 6:18). At Gethsemane Jesus exhorted His disciples to engage in prayer, and when He found them sleeping He repeated the exhortation “that you enter not into temptation” (Luke 22:40; Luke 22:45; Luke 22:46).
Romans 13:13.
(a) “Let us walk honestly, as in the day” - Do not be like the servant who oppressed his fellow servants (Matthew 24:48-51) … thereby failing in love (Romans 13:8; Romans 13:10). Jesus’ command to the church in this age is the same as the command of the nobleman who went into a far country to receive a kingdom: “Occupy till I come.” (Luke 19:13) -
(b) “Not in rioting and drunkenness, not in lewdness and lust, not in strife and envying” - Yet there were those who hated him, and said “We will not have this man to reign over us” (Luke 19:14).
Romans 13:14.
(a) “But put on the Lord Jesus Christ” - You have put Him on (Galatians 3:27), but must put Him on daily in your lifestyle decisions (Colossians 3:12-14).
(b) “And do not spend your time thinking about how to gratify the desires of the sinful nature” - This brings us right back to Romans 12:1-2. We are to be as living sacrifices, always about the business of renewing our mind. This is how we should live in these end times.
D). THE TRIUMPHANT ENTRY AND THE CLEANSING OF THE TEMPLE.
Matthew 21:1-13.
Jesus approached Jerusalem to celebrate the Passover with His disciples - and to present Himself as the ultimate Passover lamb (cf. 1 Corinthians 5:7). Yet it has to be clear from the beginning that Jesus was coming as the rightful heir to David’s throne (cf. 1 Kings 1:33-39). In a deliberate act of providence (MATTHEW 21:1-3), Jesus entered Jerusalem in a manner which perfectly fulfilled Zechariah 9:9.
This was the ‘triumphant entry’ of Jesus into Jerusalem - upon a humble beast of burden. The city was abuzz with anticipation. Pontius Pilate was about the same time making his own entry into the city from the other direction - probably on a horse.
Those of us who have had the privilege of growing up in the Christian tradition will find this all very familiar. The events of Palm Sunday (as we call it) are recorded in all four Gospels. The donkey (and the colt); the disciples’ clothes to make Jesus comfortable; the crowds strewing their garments in the way; the waving of palm branches (MATTHEW 21:7-8).
The loud cries of “Hosanna” (save now!) - “Blessed is He that comes in the name of the LORD” (MATTHEW 21:9; cf. Psalm 118:25-26). Jesus would later warn Jerusalem: ‘You shall not see me henceforth until you say, Blessed is He that comes in the name of the LORD’ (cf. Matthew 23:39). This was because the enthusiastic singing of the Psalm on Palm Sunday had been from lips which would later cry, ‘Let Him be crucified’ (cf. Matthew 27:22).
It would be true to say that the very earth was groaning in anticipation of what was to come over the following week (cf. Romans 8:19-22). This would be evidenced in the seismic events which were soon to follow (cf. Matthew 27:51-54; Matthew 28:2-4) - but even now the spiritual realm was being shaken, as evidenced by the whole city (meaning the people in it) being “moved” by what occurred on Palm Sunday (MATTHEW 21:10).
Jesus, the meek “prophet of Nazareth in Galilee” (MATTHEW 21:11) has told us that ‘the meek’ shall inherit the earth (cf. Matthew 5:5). Yet we only inherit if we are found in Him.
Entering the Temple, Jesus found those who were selling sheep and oxen, and doves. Money-changers sat at tables exchanging foreign currencies for the Temple shekel. All this took place in the court of the Gentiles, thereby denying the nations a place to draw aside from the hubbub of their busy lives!
This was all taking place with the evident collusion of the priesthood. After all, (they probably reasoned) did not the people require animals for sacrifices, and money for the Temple tax? Jesus was disgusted to find such trading in His Father’s house, and He reacted accordingly.
If people had expected Jesus to come like Judas Maccabeus of old to purge the Jerusalem Temple of GENTILE pollution, they were sadly mistaken. What Jesus did do was to purge the ‘court of the Gentiles’ WITHIN the Jerusalem Temple of (presumably Jewish) sellers and buyers and money-changers (MATTHEW 21:12). According to Jesus, these were collectively changing God’s “house of prayer” (which was meant ‘for all nations’ cf. Isaiah 56:7; Mark 11:17) into a “den of thieves” (MATTHEW 21:13; cf. Jeremiah 7:11).
Jesus condescended to become man, was born in a stable, entered Jerusalem on a donkey, and washed His disciples’ feet. He took upon Himself the sins of the whole world - your sins and my sins - and died to procure our salvation.
‘Let this mind be in you, which was also in Christ Jesus… who humbled Himself…’ (cf. Philippians 2:5-8).
