Exodus 33:12-23, Psalm 99:1-9, Isaiah 45:1-7, Psalm 96:1-13, 1 Thessalonians 1:1-10, Matthew 22:15-22
A). THE PRESENCE AND GLORY OF THE LORD.
Exodus 33:12-23.
1. Show Me Thy Way (Exodus 33:12-17).
EXODUS 33:12. Earlier in the chapter the LORD had said: ‘Go up hence, thou and the people… unto the land which I sware unto Abraham… I will send an angel before thee (cf. Exodus 33:1-2). Yet Moses now asked, in effect, ‘Who will go with me?’ Moses argued that the LORD had also said, “I know thee by name, and thou hast also found grace in my sight.”
EXODUS 33:13-15. Moses sought reassurance of this fact: “show me now thy way;” and also reminded the LORD “that this nation is thy people.” The LORD graciously promised “My presence shall go with thee, and I will give you rest.” Moses no doubt heaved a sigh of relief; but then countered, “If thy presence go not with me, carry us not up hence.”
EXODUS 33:16-17. Moses, who had earlier put his life on the line in interceding for Israel (cf. Exodus 32:31-32), now identified with them as “I and thy people.” Moses argued that, after all, the only thing that makes Israel distinct from the other nations is the presence of the LORD with them. The LORD reassured Moses of His favour, and promised that He would “also” be with Israel.
2. Show Me Thy Glory (Exodus 33:18-23).
EXODUS 33:18. Having asked the LORD to 'show me now thy way' (cf. Exodus 33:13), Moses next waxed bold to ask: “I beseech thee, show me thy glory.” In the building of the Golden Calf, the people had desired to have something to look upon when they worshipped; Moses himself now desired that he might look upon the fulness of the glory of the LORD.
The children of Israel had already seen the glory of the LORD ‘as a devouring fire on the top of the mount’ (cf. Exodus 24:17); and Moses had already encountered the glory of the LORD ‘in the midst of the cloud’ (cf. Exodus 24:18).
However, Moses sought a further revelation. Is it not the case that once we come to know the LORD through our Lord Jesus Christ, we desire ever onwards to get to know Him better?
EXODUS 33:19. Yet Moses could not look upon the full glory of the LORD, as He will explain in the next verse. What He does allow, in His gracious condescension, is that He would make “all my goodness pass before thee, and I will proclaim the name of the LORD before thee.”
Something of the goodness of the LORD is demonstrated in His grace and mercy in the second part of this verse. This is not capriciousness on the part of the LORD, as the Apostle Paul explains in quoting this verse in Romans 9:14-16.
“The Name” represents who the LORD is: ‘I AM THAT I AM’ (cf. Exodus 3:14); ‘merciful and gracious, long-suffering, and abundant in goodness and truth’ (cf. Exodus 34:6).
EXODUS 33:20. It is written that ‘the LORD spoke to Moses face to face’ (cf. Exodus 33:11; Numbers 12:8). Perhaps we should read this as a metaphor, since the LORD said here in this verse, “no man shall see my face and live” (cf. Exodus 19:21).
EXODUS 33:21-22. So, whilst the LORD in His mercy sets limits to His own self-revelation, which would otherwise be fatal to the observer; he does condescend to offer a fuller vision of Himself whilst protecting His servant from the consequences of seeing Him. Moses was to stand on a rock, and the LORD would hide him in “a cleft of the rock.”
The Cleft Rock represents Jesus Christ (cf. 1 Corinthians 10:4), and Him crucified (cf. 1 Corinthians 2:2). The Christian’s life is ‘hid with Christ in God’ (cf. Colossians 3:3). To quote a hymn: ‘Rock of Ages, cleft for me, let me hide myself in thee.’
EXODUS 33:23. The LORD did allow Moses to see something of His glory (cf. Exodus 34:6). But here again He set limits, for the protection of His servant: Moses would only see the back of the LORD.
Even as things are now, when we have a greater view of the glory of God through our Lord Jesus Christ (cf. John 1:14); the greatest, fullest revelation awaits us in another state when we shall at last ‘see Him as He is’ (cf. 1 John 3:2).
B). THE AWESOMENESS AND NEARNESS OF GOD.
Psalm 99.
The kingship of the LORD is awesome: it makes the people (or peoples) to “tremble” at His presence (Psalm 99:1). He is totally ‘other’ - dwelling between the cherubim, enthroned in heaven. He created all things, and even the earth “shakes” at his presence!
There is a correlation between the concept of the LORD dwelling “between the cherubim” (Psalm 99:1), and the LORD being great “in Zion” (Psalm 99:2). The ‘mercy seat’ in the Temple was adorned with cherubim. This awesome God - who is “high above all peoples” - has revealed Himself to Zion. It is therefore incumbent upon all peoples to acknowledge Him (Psalm 99:3).
Psalm 99 provides us with a threefold refrain: His name is holy (Psalm 99:3); He is holy (Psalm 99:5); the LORD our God is holy (Psalm 99:9). This is echoed throughout Scripture (Isaiah 6:3; Revelation 4:8). Yet the reign of the LORD is manifested not through the wielding of His power: but through the establishment of impartiality (Acts 10:34-35); justice (Genesis 18:25); and righteousness (Psalm 99:4).
In the Hebrew language the word for “holy” carries with it not only the meaning of ‘being set apart’ - but also the idea of betrothal. Thus the transcendence of God becomes immanent as he reveals Himself first to Zion (Psalm 99:2), and then through them to the peoples of the earth. The duty of God’s people has always been to “proclaim” the LORD, and “worship” at His footstool (Psalm 99:5).
Moses, Aaron and Samuel were priests who knew the joy of answered prayer (Psalm 99:6). We can have access to the living God, even today, when we make our approaches through the blood of Jesus.
The cloudy pillar (Psalm 99:7) no doubt represents another aspect of the awesomeness of God. He speaks, and we must obey. It also represents His nearness. We speak, and He answers (Psalm 99:8).
He is “the God who forgives” - but still must take vengeance upon wrongdoing (Psalm 99:8). Our sins are avenged in the sacrifice of His ‘beloved Son’ (Luke 9:35) - and He purifies us through the blood of His Chosen. Thus He is ‘both just, and the justifier of all who have faith in Jesus’ (Romans 3:26).
Worshiping “in His holy hill” (Psalm 99:9) is synonymous with worshiping “at His footstool” (Psalm 99:5). Zion is both His footstool and His holy hill. Again we are reminded of our duty of proclamation and worship (Psalm 99:9).
C). THE ALL-ENCOMPASSING SOVEREIGNTY OF GOD.
Isaiah 45:1-7.
This chapter opens with the astonishing reference to Cyrus, King of Persia, as the LORD’s “anointed” - literally, “messiah” (Isaiah 45:1). It is designed to shock us with the fact that the LORD not only uses Gentiles to fulfil His purposes for Israel/the Church, but even ‘anoints’ a non-Davidic, non-Jewish, non-Christian to that end. Nero was Emperor in Rome when the Apostle Paul wrote, ‘the powers that be are ordained of God’ (Romans 13:1-4).
Isaiah has already introduced King Cyrus to his readers. Although not there named, Cyrus is the one whom the LORD has ‘raised up’ from the east (Isaiah 41:2-4). However, the emphasis there is not upon Cyrus, but on the LORD, who raised him up.
Then in Isaiah 44:28 the name first appears: literally, ‘Cyrus my shepherd.’ Not of David’s line, not Jewish, not a worshipper of the one true God: nevertheless, for the LORD’s purposes, and at a time when the house of David was in disarray, Cyrus was raised up specifically to ‘shepherd’ the LORD’s people back to their land. Cyrus also decreed the rebuilding of the Temple (Ezra 1:2), from whence the gospel would one day wend its path into ‘all the world’ (Mark 16:15).
Now neither Cyrus nor Ezra could accomplish this in their own strength. The LORD was the prime mover, as it were “holding” Cyrus’ right hand “to subdue nations before him” (Isaiah 45:1). That the LORD would go before him is illustrated by a nature miracle (Isaiah 45:2; cf. Isaiah 41:18-19; Isaiah 42:15-16).
Furthermore, Cyrus being “called by name” and “surnamed, though thou hast not known me” was not for his own sake, but for “Jacob my servant’s sake, and Israel my elect” (Isaiah 45:4). Even today, sometimes, God raises up non-Christian leaders to fulfil His purposes. It is a miracle of His grace that He can raise up a ‘man for the hour’ in a national or international crisis, and that man (or woman) might not be at all sympathetic to the Christian cause.
This is done so that Cyrus might know that “I the LORD, which call (thee) by thy name, (am) the God of Israel” (Isaiah 45:3). It was the LORD, who alone is God, who “girded thee, though thou hast not known me” (Isaiah 45:5). It is also so that “they may know from the rising of the sun, and from the west, that (there is) none beside me.” Literally, “I the LORD, and no one else (Isaiah 45:6).
There are manifestations of God’s grace even to unbelievers, as Jesus indicated: ‘He makes His sun to shine on the evil and on the good, and sends rain on the just and on the unjust’ (Matthew 5:45). Our short passage today closes with the LORD declaring His sovereignty over all eventualities (Isaiah 45:7).
First, “I form the light and create darkness.” All WAS darkness when the LORD said, ‘Let there be light’ (Genesis 1:3). And it is only light that shows up darkness to be just that: darkness (John 3:19).
Second, “I make peace, and create evil.” Peace and evil are set over against each other in the same way as light and darkness, so that instead of peace we have all sorts of calamities. This is not to make God the author of moral evil (cf. James 1:13), but there is the evil consequence of sin, which God allows (Amos 3:6). Moses warned, ‘EVIL will befall you in the latter days; because you will DO EVIL in the sight of the LORD, to provoke Him to anger with the work of your hands’ (Deuteronomy 31:29).
Third, "I the LORD do all these things." Job was resigned to this sovereignty: ‘What? shall we receive good at the hand of God, and shall we not receive evil?’ (Job 2:10). Evil in this context no doubt means adversity, as the word is sometimes translated (Psalm 94:13; Ecclesiastes 7:14).
God is not the author of evil, but uses the evil that is in the world, always to His own ends, and for the good of His people. To His name be praise.
D). THE GREATER CANTATA.
Psalm 96:1-13.
Psalms 93-100 are sometimes known as the “enthronement” Psalms. Yet this is not the enthronement of any earthly king (Psalm 93:1; Psalm 97:1; Psalm 99:1). Many of the words of this particular Psalm (Psalm 96) make their first appearance at the instalment of the Ark of the Covenant, the symbol of the presence of the LORD, in Jerusalem (1 Chronicles 16:23-33).
1. Creation.
The Psalmist exhorts the earth to sing a new song to the LORD (Psalm 96:1). What is that new song? It is an acknowledgement that “the LORD reigns” (Psalm 96:10).
That acknowledgement is based retrospectively in the realities of the creation (Psalm 96:5), to which the heavens already testify (Psalm 19:1-3). It is based in our present salvation (Psalm 96:2). And it is based in the anticipation of the coming of the LORD to judge the earth (Psalm 96:13).
Man has plunged the earth into chaos through sin (Genesis 3:17-19). Significantly, then, it is the creation which groans for deliverance (Romans 8:19-22). The Psalmist exhorts the creation to praise in faith - rather than waiting for favourable circumstances - and creation ultimately rejoices (Psalm 96:11-12).
The earth is instructed to declare the glory of the LORD to the nations, and His wonders among all peoples (Psalm 96:3). The fulfilment of this command is what leaves men - even those who have never heard of our Lord Jesus Christ -without excuse (Romans 1:18-20). What an incentive to the church to join creation in the task of evangelism (Romans 10:14-15)!
2. The Glory of the LORD.
The Psalmist declares the greatness of the LORD (Psalm 96:4). He is to be revered above all other “gods” because the so-called “gods” of the peoples are nothing but dumb idols (Psalm 96:5). It is the LORD who made the heavens (this is still being addressed to the earth): and He alone is attended by the attributes of Honour and Majesty, Strength and Beauty (Psalm 96:6).
The Psalmist exhorts all families of the peoples, all clans, to ascribe to the LORD the glory and honour due to His name (Psalm 96:7-8). This was perhaps partially fulfilled when the Gospel went forth from Jerusalem after Pentecost (Acts 1:8), but the prophets envisage all nations one day coming to Jerusalem to worship the LORD (Isaiah 2:2-3; Micah 4:1-2; Zechariah 14:16). The earth is again exhorted to worship the LORD, this time in the splendour of His holiness (Psalm 96:9).
3. The Righteous Judgment of the LORD.
We have already noticed that the central message of this Psalm, as with all the enthronement Psalms, is that “the LORD reigns” (Psalm 96:10). It is He who has established the earth (cf. Psalm 93:1), and it is He who is coming in judgement of the children of men (Acts 17:30-31). Finally, the heavens and the seas, and the fields and the trees, join the earth in their joyful song of praise (Psalm 96:11-12) - and all because of the true and righteous judgement of our God (Psalm 96:13 - cf. Revelation 19:1-2).
4. Worship Changes Things.
When Paul and Silas were wrongfully imprisoned in Philippi - beaten and bruised for preaching the gospel - we do not read that they complained and murmured, but that at midnight they prayed and sang praises to God. This is in keeping with Paul’s own teaching (Philippians 4:4). Then there was an earthquake and, to cut a long story short, their fortitude helped bring the keeper of the prison from the brink of suicide into the joy of the Lord (Acts 16:25-34).
As we leave the joyful sound of Creation’s harmonious praise, we are reminded that worship changes things.
E). BUSY WAITING.
1 Thessalonians 1:1-10.
1 Thessalonians 1:1 - “The church of the Thessalonians” came into being as a result of Paul’s second missionary journey. After Paul’s vision (Acts 16:9) Paul, Silas and Timothy were joined by Luke and crossed the Aegean Sea into Europe (Acts 16:10-12). After their initial successes in Philippi, Luke appears to have remained in Philippi whilst his three companions travelled southwest to Thessalonica, the capital of the Roman province of Macedonia (Acts 17:1).
There Paul preached the gospel of our Lord Jesus Christ for three successive sabbaths in the synagogue (Acts 17:2-3), with a measure of success among some of the Jews, and also among the Greeks (Acts 17:4; cf. 1 Thessalonians 1:9). After being effectively chased out of the city (Acts 17:5-10), Paul and his companions eventually wrote to the fledgling church from Corinth (cf. Acts 18:5; 1 Thessalonians 3:6-8).
It is interesting to note the definition of the church here as “in God the Father and the Lord Jesus Christ.” This ties in with the identification of Jesus as (God’s) “Son from heaven” (1 Thessalonians 1:10).
The “grace and peace” spoken over the church is uniquely Christian, changing the customary Greek greeting of ‘chairein’ = ‘rejoice’ (cf. Philippians 4:4) to “charis” = “grace”, and combining it with the Hebrew greeting of “shalom” = “peace”. This new Christian greeting of “grace and peace” can be contrasted with the spurious security of the Pax Romana (cf. the ‘peace and security’ of 1 Thessalonians 5:3).
1 Thessalonians 1:2 - The thanksgiving which begins here continues, interspersed with narrative, until 1 Thessalonians 2:13.
1 Thessalonians 1:3 - The church’s distinguishing marks of “faith, love and hope” corresponds to the “turning, serving and waiting” of 1 Thessalonians 1:9-10. Faith looks away from idols to the living and true God; love serves others; and hope looks to the future coming of our Lord.
1 Thessalonians 1:4 - On the back of this triad (of faith, love and hope) Paul, Silas and Timothy were assured that their beloved Thessalonian brethren were indeed a part of the election of God.
1 Thessalonians 1:5 - The gospel came to the Thessalonians “not only in word, but also in power, and in the Holy Ghost, and in much assurance.” Of course, it had to come in words: but it had to be received not as the word of men, ‘but as it is in truth, the word of God’ (cf. 1 Thessalonians 2:13).
The word of the Lord came in divine “power” in order to produce results. It came in the power of “the Holy Spirit,” who took the word and empowered the hearers to receive it, effectually working the Word into the hearts of those who would believe (cf. 1 Thessalonians 2:13). It came “in much assurance” - or ‘with much conviction’ on the part of those who proclaimed it, even as “you (all) know what manner of men we were among you for your sake.”
1 Thessalonians 1:6 - “You (all) became followers of us, and of the Lord.” Elsewhere Paul exhorts us to be followers of him, but only inasmuch as he follows Christ (cf. 1 Corinthians 11:1).
The Thessalonians “received the word in much affliction, with joy of the Holy Ghost.” There was persecution from the outset (cf. Acts 17:5), and no doubt the new believers had a struggle on their hands even after Paul had left. But they continued “with joy of the Holy Ghost” (cf. Galatians 5:22; Acts 13:52).
1 Thessalonians 1:7 - “So that you were examples to all that believe in Macedonia and (even beyond) in Achaia.”
1 Thessalonians 1:8 - The missionaries saw further evidence of the Thessalonian church’s election not only in how they received the gospel (1 Thessalonians 1:5-6), but also in how they went on to be evangelists themselves. “From you sounded out the word” - but also, their faith in God was a hot topic for the gossip of the day! So much so, that the evangelists hardly need say anything:
1 Thessalonians 1:9 - The church’s faith was already known!
They had “turned” (past tense), once and forever “TO God FROM idols.” That is a change of mind, a change of direction: repentance. It is a turning not only AWAY from sin, but TOWARDS the one “living and true God,” with the intention of no longer serving sin, but serving Him.
1 Thessalonians 1:10 - Such service is also accompanied with “waiting”. So let us get busy serving God here in earth, while we wait for the return of “His Son from heaven, whom He raised from the dead, (even) Jesus, who delivered us from the wrath to come”!
F). FULFILLING OBLIGATIONS TO GOD AND STATE.
Matthew 22:15-22.
1. Wickedness finds strange bedfellows. The Pharisees denied the Emperor any right to demand tribute money - and whilst they no doubt used the common money for common purposes, they questioned the validity of the coinage (which attributed to Caesar the status of a god). The Herodians were fawning collaborators. A desire to “entangle Jesus in His talk” (Matthew 22:15) led to an unprecedented alliance between these two parties.
2. Flattery sometimes speaks truth. On another occasion a man had come to Jesus saying, ‘Good Master…’ to which Jesus retorted, ‘There is none good but God’ (Matthew 19:16-17). In other words, if you are going to use expressions like, ‘Good Lord!’ - at least consider the gravity of the saying…
The flattering words which fell from the lips of the disciples of the Pharisees, and the Herodians, were nevertheless true (Matthew 22:16).
a) “You are true.” (cf. John 1:17).
b) You “teach the way of God in truth” (cf. John 14:6).
c) Literally, “You do not look at (regard) the face of men” i.e. Jesus, as God, is no respecter of persons (cf. Acts 10:34; Romans 2:11).
3. “What do you think?” (Matthew 22:17). For some people, their religion consists in nothing more than men’s opinions, rather than in a living relationship with the Lord Jesus Christ.
“Is it lawful to pay taxes to Caesar or not?” (Matthew 22:17) was a question designed to trip Jesus up. If he said, ‘no’ - the Herodians would denounce Him to the Romans as a seditionist. If He answered, ‘yes’ - the Pharisees would discredit Him before the people as a collaborator.
4. Jesus perceived their wickedness, and exposed their hypocrisy (Matthew 22:18). He answered their question with a game of ‘show and tell’ (Matthew 22:19).
5. There is a touch of irony between their flattering, “You do not regard the face of men” (Matthew 22:16); and Jesus’ question, “Whose image (icon) and superscription is this?” (Matthew 22:20). They replied, “Caesar’s” (Matthew 22:21).
6. To “render” is to ‘give back’ - to ‘give what is due by obligation’ (Matthew 22:21). Tertullian summarises: ‘render to Caesar Caesar’s image, which is on the coin; and to God God’s image, which is on man.’
Jesus’ answer is valid also for ourselves, as we seek to strike a balance between our relationship to the Lord, and our civil obligations. The problem comes when we seek to drive a wedge between our ‘spiritual’ life, and our secular responsibilities. It is better if we realise that ‘the powers that be’ are ordained of God (Romans 13:1; Romans 13:6-7).
7. The Master’s masterful answer left both sides bewildered. Let us be wary ourselves of putting the Lord to the test (Matthew 4:7). Jesus’ interlocutors marvelled at His words - and like the devil before them (Matthew 4:11) - they retreated, ashamed (Matthew 22:22).
