Theme(s): Cost of discipleship / Denying self and taking up the cross / Practical Christian livingSentence: Let love be genuine; hate what is evil, hold fast to what is good (Romans 12:9)
God of unchangeable power,
our strength at all times;
guard us from all dangers
and support us in all difficulties
that we may live victoriously in the power of the Spirit now and forever;
through Jesus Christ our Saviour. Amen.
Readings - related:
The prophet Jeremiah is living out the cost of discipleship, even though he lives centuries before Jesus! In these circumstances of oppressive persecution, Jeremiah appeals to God for help, reaffirms his conviction that the words of God are the 'delight of [his] heart' (16), and receives from God a reaffirmation of his calling.
This psalm resonates with Jeremiah 15:15-21 (e.g. both psalmist and prophet do not consort with the worthless, 26:4).
The psalmist, however, is able to embrace devotional life in the temple - a place which in Jeremiah's time has become controversial as Jeremiah's prophecies are directed against the prophets associated with the temple.
For David (the writer, according to the inscription) his life's commitment to God is under test. He seeks to have unwavering trust in God. Relative to our gospel reading, David is a model disciple.
There is a sermon not just in every verse here but in every phrase. "Rejoice in hope" (12) takes my fancy!
The exegetical challenge (mostly) does not lie in the detailed advice and guidance being offered here. The challenge re "extend hospitality to strangers" (13) is practical (will we actually do this?) not exegetical (what does this mean?).
An arguable exception concerns the last few verses: how would the last remaining Christian in the ISIS Caliphate in northern Iraq (c. 2017) put verses 17-21 into practice? But when we read on into chapter 13 we get the sense that Paul is talking about life in a generally settled state of social health and well-being. By 'evil' in chapter 12 Paul does not mean 'extreme evil' (as we were seeing a few years ago in places such as the Caliphate ... and as Christians still experience in some parts of the world today). For a Christian response to that extreme we might be better to read the Book of Revelation.
In a benign world, presumably Paul is talking about responding to (say) the neighbours from hell or the business which tries to dupe us or the needling bully in the schoolyard. But for such problems we are not necessarily being asked to become a doormat on which abusive behaviour is trampled. In verse 18 Paul talks about 'if it is possible' when talking about living 'peaceably with all', and looking over to chapter 13, there is a ringing endorsement of the state having and exercising appropriate legal authority to deal with injustice and infractions of laws and rule.
As a closing comment, we might remind ourselves that when Paul writes this kind of passage he is not setting out a 'new law' with 1001 rules for Christian living. In the spirit of Romans 12:1-2, Paul is setting out guidelines for what the discernment of the will of God in the concrete reality of life looks like - a reality which often fails to fit with 1001 rules and requires a discernment of God's will to work out what is 'good and acceptable and perfect' (12:2).
There are three parts to this passage.
(1) verses 21-23: Jesus predicts his suffering, death and resurrection; Peter rebukes him and Jesus calls Peter 'Satan.'
(2) verses 24-26: a saying to followers about denying self and taking up the cross
(3) verses 27-28: a statement about the coming judgment of the Son of Man.
The whole passage represents 'tough talk' by Jesus. No disciple reading this passage could be in any doubt that being a disciple means 'total commitment'!
His suffering, death and resurrection are supremely important for the future of the human history. Peter's opposition shows that he has no depth of insight to his confession that Jesus is the Messiah (16:16).
But the suffering of Jesus which will lead to death on a cross is not for him to experience alone.
"If any want to be my followers," he says to the disciples (24), "let them deny themselves and take up their cross and follow me."
Verses 25 and 26 then amplify the wisdom underlying the saying in verse 24: it would be foolish to give up eternal life (i.e.the best life ever, stronger even than death) for the sake of this life which ends with death. There is no accumulation of wealth and power in this life which makes giving up eternal life worthwhile.
Verses 27-28 underline the implied point in verses 24-26, that there is a day of reckoning or judgment coming in which it will matter whether we have or have not lost our lives for the sake of saving them through Christ.
Verse 28 is challenging because the plain meaning of the words is that some hearing Jesus would still be alive when the Son of Man comes. Allowing, say, for a span of forty years from that point, it is clear to us that the Son of Man had not returned to 'repay everyone for what has been done' (27, speaking about judgment).
Commentators can get themselves into some awkward contortions over the meaning of this verse since, on the face of it, it looks like Jesus made a mistake. That, indeed, is one possible inference to take from the verse.
However some commentators reasonably propose that Jesus is speaking of two timelines in these verses, united in the death and resurrection which is the subject of the first part of the passage:
- timeline #1 looks ahead to a future day of judgment;
- timeline #2 looks ahead to the coming of the kingdom in the sense of the day when the kingdom breaks into the life of the world decisively, that is, the day of resurrection.
The unity of the two timelines is the single (i.e. combined) event of the death and resurrection of Jesus for in that event God is judging the sinners of the world, a judgment focused on Jesus as he bears the sin of the whole world, yet also a judgment which is begun but not yet completed. Completion (as seen from a human chronological perspective) is at a future date, unannounced by Jesus.