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For he will command his angels concerning you

to guard you in all your ways.

On their hands they will bear you up,

lest you strike your foot against a stone.

You will tread on the lion and the adder;

the young lion and the serpent you will trample underfoot.

“Because he holds fast to me in love, I will deliver him;

I will protect him, because he knows my name.”

—Psalm 91:11-14

Then the Lord said, “I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings, and I have come down to deliver them out of the hand of the Egyptians... Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.”

—Exodus 3:7-8a, 10

No, in all these things we are more than conquerors through him who loved us.

—Romans 8:37

The three-word Latin phrase, meaning "I came; I saw; I conquered." is quoted as Julius Caesar's report on a swiftly-concluded military campaign. Human obsession with human tactics and human victory stand in stark contrast against how the Lord works.

The statements that the Lord made to Moses at the burning bush could be summarized as, “I saw; I heard; I know; I came; I send you.” That helps us see some important differences.

The Lord doesn't have to travel to observe. When the Lord “came down to see” the construction project on the plain in Shinar, that reads more as a sarcastic put-down of human arrogance than a matter of the Lord's need to move closer. The tower that was supposed to have its “top in the heavens” is entirely too puny to reach up to the Lord. And when the Lord “came down on Mount Sinai”, it wasn't a matter of physical relocation, but of the Lord making His presence visible to His people. When the Lord “came down” to Moses and the seventy elders, it was a matter of equipping. When the Lord “came down in a pillar of cloud” and called Moses, Aaron, and Miriam, it was a matter of rendering judgment.

Caesar had to arrive to observe. The Lord saw, heard, and knew before judging and acting (what contemporary slang might call "showing up").

Caesar claimed victory. The Lord already owns victory. Yet He also gives victory to those who belong to Him.

When Caesar died, that was the end of his boasts and ambitions. The Lord sent His Son to rescue humanity. When humans killed Him, He conquered death. His life makes His children conquerors and more. He sends them to do His good work on His behalf.

You have multiplied, O Lord my God,

your wondrous deeds and your thoughts toward us;

none can compare with you!

I will proclaim and tell of them,

yet they are more than can be told.

—Psalm 40:5

And all the people answered, “His blood be on us and on our children!”

—Matthew 27:25

[Caiaphas] did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad.

—John 11:49-52

And the high priest questioned [the apostles], saying, “We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching, and you intend to bring this man's blood upon us.”

—Acts 5:27b-28

But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.

—1 John 1:7

Pharaoh wanted a hard heart; the Lord gave what was wanted. The Israelites demanded a king, to be like the surrounding nations; the Lord gave what was demanded. Caiphas plotted against Jesus, asserting that “one man should die for the people”, without knowing the true meaning of what he said; the Lord gave what was unknowingly prophesied.

This is not some cynical trap of an angry deity looking for an excuse to destroy.

Throughout Scripture, the “Day of the Lord” represents both judgment and deliverance, revealing evil for what it is and rescuing righteousness for what it is.

Pilate understood that Jesus had done nothing wrong. But the mob that had been inflamed by the so-called religious leaders called for the blood of Jesus to be on themselves and their children. And Jesus was crucified. The rulers had meant it for evil—for His descruction—but the Father had sent His Son for good.

So, it is bitterly ironic that when Peter and the other apostles stood in the temple speaking the words of life—speaking the truth—that the rulers bitterly blamed them for trying to “bring this man's blood upon us”. Ironic because, as John later wrote, that is the blood that brings cleansing. And the accusation was accurate, though not in the sense that the rulers understood.

The good news of Life was given to bring to all who would accept it reconciliation and light and fellowship and cleansing.

And More.

But I, when they were sick—

I wore sackcloth;

I afflicted myself with fasting;

I prayed with head bowed on my chest.

But at my stumbling they rejoiced and gathered;

like profane mockers at a feast,

they gnash at me with their teeth.

—Psalm 35:13, 15a, 16

Afterward Moses and Aaron went and said to Pharaoh, “Thus says the Lord, the God of Israel, ‘Let my people go, that they may hold a feast to me in the wilderness.’”

—Exodus 5:1-2

Then all the people of Israel, the whole army, went up and came to Bethel and wept. They sat there before the Lord and fasted that day until evening, and offered burnt offerings and peace offerings before the Lord.

—Judges 20:26

“And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward.”

—Matthew 6:16

David's prayer for protection and vindication brings the opposites of fasting and feasting together, as he contrasts his earnest prayer and concern for unnamed persons who repaid his compassion with gleeful mockery.

Contemporary speech uses "feast" simply to mean "banquet" or "party with food". The first few uses of "feast" in the ESV—in Genesis, to be exact—have that sense: Lot feeding his guests, the party when Isaac was weaned, through Pharaoh's banquet for his servants.

But, beginning in Exodus, we find a different sense, beginning with the Lord's command to Pharaoh through Moses: “Let my people go, that they may hold a feast to me...” Feasting in worship and in celebration of the Lord appears from there through Deuteronomy. The Israelites as slaves in Egypt didn't have much to celebrate in human terms. But they had the attention of the Lord.

The first reference I found to the Lord's people fasting occurs in the book of Joshua, in the middle of a tragic civil war that pointed to the depths to which Israel had sunk. From that point on, it appears in contexts of lament, demonstrating humility before the Lord, or associated with prayer. The English word "fast" comes from ancient roots having to do with making firm, pledging, or control, all of which are suitable companions to prayer.

Jesus had to tell His disciples that fasting, like prayer, is not performance art intended to impress a human audience. Some of His time had forgotten the word of the Lord through Isaiah: the Lord chooses eliminating wicked bondage and oppression as His favorite type of fast.

Then the formerly poor and outcast and mistreated can join in a feast of celebration and worship.

“The one who offers thanksgiving as his sacrifice glorifies me;

to one who orders his way rightly

I will show the salvation of God!”

—Psalm 50:23

The sacrifices of God are a broken spirit;

a broken and contrite heart, O God, you will not despise.

—Psalm 51:17

And a voice came out of the cloud, saying, “This is my Son, my Chosen One; listen to him!”

—Luke 9:35

Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

—Philippians 2:5-8

Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted.

—Hebrews 12:3

The season is approaching which traditionally draws attention to the death, burial, and resurrection of Jesus. The crucifixion may be the first thing that comes to mind upon hearing "the sacrifice that Jesus gave". But what about the rest of His life?

Paul wrote of the example of humility and service that Jesus gave. In that description, Paul began with “being born”. It's not uncommon to hear the birth of Jesus being referred to as a gift, but isn't it far more than that? The Son, who had been One with the Father, “emptied himself” to be born a helpless, vulnerable infant human.What a step down! I suspect that most people would consider it a sacrifice to take a demotion at work so that someone else's interests could be served. How much more would that be a sacrifice if the beneficiary was undeserving and unthankful?

The scene we call "Transfiguration" is often described as a moment of glory for the Son. Yes, but there was more to that scene, and more that followed it.

In that moment, as the Light of the world spoke to His Father and was illuminated, a frightened Peter blurted out a misguided offer, which the Father had to correct on the spot. In Luke's account, Jesus came down from the mountain to find that His disciples had failed to remove a demon. Then Jesus had to deal with disciples who didn't understand His teaching about Himself. Then He had to deal with disciples who were squabbling over "greatness". Then He had to deal with disciples who wanted exclusive access to Him. Then He was rejected by a Samaritan village. Then He had to deal with angry disciples who wanted revenge. Then He had to deal with people who were willing to follow Him when it became convenient.

Yes. The crucifixion and separation from the Father were the ultimate sacrifice.

But His sacrificing began with His birth and was a part of His daily life.

You are a hiding place for me;

you preserve me from trouble;

you surround me with shouts of deliverance.

—Psalm 32:7

Restore us, O Lord God of hosts;

let your face shine, that we may be saved!

—Psalm 80:(3, 7), 19

Then God said, “Put your hand back inside your cloak.” So [Moses] put his hand back inside his cloak, and when he took it out, behold, it was restored like the rest of his flesh.

—Exodus 4:7

Aaron and all the people of Israel saw Moses, and behold, the skin of his face shone, and they were afraid to come near him.

—Exodus 34:30

And as he was praying, the appearance of his face was altered, and his clothing became dazzling white. And behold, two men were talking with him, Moses and Elijah...

—Luke 9:29-30

And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another.

—2 Corinthians 3:18

Moses understands transformation.

Dismayed by the Lord's appointment to lead the Israelites out of Egyptian oppression, Moses offered a list of reasons not to accept that calling. The Lord gave Moses signs of divine authority, including afflicting his hand and then transforming it back to health.

That sign also summarizes what was happening in that conversation at the burning bush, and in the entire life of Moses, as he was transformed from a fugitive and keeper of sheep into a leader and shepherd for the Israelites.

Moses was also the prophet through whom the Law was given, to transform Israel. But that transformation took time. At Sinai, the people were terrified at the sights and sounds of the Lord's descent to the top of the mountain and to His voice. So they “stood far off” as Moses obeyed the Lord and approached Him.

Later on, we read that being in the Lord's presence transformed Moses in another way, with a light that again frightened all the people, including Aaron.

Much later, we read of Moses being present when Jesus—who came to give “light to everyone”—was witnessed by Peter and James and John in a tranformation with visible light.

Moses understands transformation.

Responding to a confrontation by the Sadducees, Jesus referred them to God's self-declaration—“...the God of Abraham, and the God of Isaac, and the God of Jacob”—then concluded by saying, “He is not God of the dead, but of the living.”

That self-declaration is how the Lord introduced Himself to Moses at the burning bush.

Create in me a clean heart, O God,

and renew a right spirit within me.

—Psalm 51:10

Take away from me scorn and contempt,

for I have kept your testimonies.

—Psalm 119:22

Whoever meddles in a quarrel not his own

is like one who takes a passing dog by the ears.

—Proverbs 26:17

But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices...

Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony.

—Colossians 3:8-9, 12-14

When David prayed for a clean heart, he didn't ask for the old one to be dusted off. Instead, he used the same word that appears at the beginning of Genesis. “Create”. And a heart transplant involves removing the fatally-sick old heart.

That prayer is consistent with the prayer from Psalm 119 to “take away from me scorn and contempt”, if we read it to include removal of scorn and contempt from the heart of the one praying, so that a “right spirit” can be present.

Today's "anti-social" media is filled with comments that need such a treatment. Too often, it seems that voices pleading for compassion and concern, for honesy and justice, are met with angry attacks. Some writers have expressed the concern that communication in absentia (email, text messages, etc.) increases the risk of harshness and insensitivity. That may be, but Paul's instructions to the believers in Colossae indicate that the root is a heart problem, not a technology problem.

Paul called for putting away hostile and toxic speech as a part of putting off “the old self” as if removing contaminated clothing. But that isn't the end of the instruction. The “old self” is intentionally and consciously removed to make room for “the new self” to be put on, in a renewal that brings a new set of attitudes and actions.

This is a remodeling project that never ends. It is always possible to make room for more healing and for more of the Father's love.

Then he led out his people like sheep

and guided them in the wilderness like a flock.

—Psalm 78:52

Because you push with side and shoulder, and thrust at all the weak with your horns, till you have scattered them abroad, I will rescue my flock; they shall no longer be a prey. And I will judge between sheep and sheep.

—Ezekiel 34:21-22

And I will remove the heart of stone from your flesh and give you a heart of flesh.

—Ezekiel 36:26b

And [Mary] gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.

—Luke 2:7

And when they could not get near [Jesus] because of the crowd, they removed the roof above him, and when they had made an opening, they let down the bed on which the paralytic lay.

—Mark 2:4

Israel's time in the wilderness, between Egypt and Canaan, has been compared to a honeymoon—a time for the Lord's people to be alone with Him and to learn about Him. While there's much more to the story, it seems clear that the Israelites struggled to overcome past habits and attitudes. They needed to clear out the old to make room for the new.

That included making room in their schedules to turn their attention away from daily life and to the Lord. Daily life, including work to provide for one's family and community, is not inherently bad. It can become a distracting obsession, especially if its goal becomes increasingly self-centered. Stopping the "daily grind" provides an opportunity to refocus on the One who should be the goal.

A roof on a house isn't a bad thing. But for the small group trying to reach Jesus with their paralyzed friend, it was an obstacle that needed to be removed.

What would the owner of the inn have done differently if the identity and significance of Joseph, Mary, and Mary's about-to-be-born child had been known? Could room have been made for them?

What was the intent of removing “the heart of stone”, according to the word of the Lord to Ezekiel? It was to make room for something infinitely better.

Why did the Lord speak of judging “between sheep and sheep”? The healthy rams and “fat sheep” took their fill of good pasture and clear water, then trampled down the remaining pasture and muddied the rest of the water. They shoved the “lean sheep” out of the way, denying them room.

So the shepherd promised to come, to seek out and rescue the scattered ones, and make room for them.

Our God comes; he does not keep silence;

before him is a devouring fire,

around him a mighty tempest.

—Psalm 50:3

And the angel of the Lord appeared to Moses in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed.

—Exodus 3:2

Take care, lest you forget the covenant of the Lord your God, which he made with you, and make a carved image, the form of anything that the Lord your God has forbidden you. For the Lord your God is a consuming fire, a jealous God.

—Deuteronomy 4:23-24

Then one of the seraphim flew to me, having in his hand a burning coal that he had taken with tongs from the altar. And he touched my mouth and said: “Behold, this has touched your lips; your guilt is taken away, and your sin atoned for.”

—Isaiah 6:6-7

Flesh and blood eyes, especially those of immature and recently-freed Israel, cannot see the Lord. So the fire and smoke and dark clouds on Mount Sinai were not only awe-inspiring, they were protective.

The Law, Psalms, and Prophets all refer to the Lord as a “consuming fire” or a “devouring fire”. Nothing can contain or impede Him; anything or anyone who tries to do so will be like tissue paper on a bonfire.

The sights and sounds from Sinai terrified the Israelites. But Moses went up the mountain when the Lord called him, and returned unharmed. The Lord who had appeared as a consuming fire did not consume Moses on Sinai any more than the flames had consumed the bush seen by Moses years before. Unlike some humans, the Lord is in control of His fire.

Just ask Isaiah.

He saw a vision of the Lord, accompanied by the fiery seraphim and smoke that filled the house. Isaiah thought it was all over for him, acknowledging his own uncleanness. But a seraph touched Isaiah's lips with a burning coal from the altar, burning away his guilt and leaving him ready to speak the word of the Lord.

That which is worthwhile and obedient is not consumed by the fire of the Lord.