Acts 10:44-48, Psalm 98:1-9, 1 John 5:1-6, John 15:9-17.
(A) THE GENTILE PENTECOST.
Acts 10:44-48.
On one occasion, king David inquired of the LORD, ‘Shall I go up against the Philistines?’ To which the LORD replied, ‘Go up,’ and David defeated the Philistines (2 Samuel 5:19). Threatened again by the same enemy, the same David asked the same LORD the same question: and this time the answer was ‘you shall not go up’: but wait until you hear marching in the tops of the mulberry trees. ‘For then the LORD will go out before you’ (2 Samuel 5:23-24).
This illustrates to us that the ways of the Holy Spirit are not always the same.
At the Jerusalem Pentecost (Acts 2:1-4), the three phenomena of a wind-like noise, fire-like tongues and coherent words in strange languages heralded the dawn of the age of the Spirit. The Apostle Peter preached, and people received the word and were baptised (Acts 2:41).
At the Samaritan Pentecost (Acts 8:5-8; Acts 8:14-17), the evangelist Philip preached, and the Apostles sent Peter and John to confirm those who had received the word and been baptised. These two Apostles laid their hands upon them, ‘and they received the Holy Ghost.’
In the precursor to the Gentile Pentecost (Acts 8:36-37), the devout Ethiopian eunuch interrupted Philip’s one-to-one sermon to ask, ‘See, here is water. What hinders me from being baptised?’ And upon a short confession of faith, the evangelist baptised him there.
In our present passage (Acts 10:44-48), when Peter preached to the household of Cornelius, the sovereign Holy Spirit “fell on all them which heard the word” DURING the Sermon, and these people “spoke with tongues, and magnified God.” In this instance, baptism was administered afterwards.
Luke tells us that it was “while Peter was still speaking” that “the Holy Spirit fell upon all those who heard the word” (Acts 10:44). It is evident that they had believed that word, too: for that is exactly the point in Peter’s sermon where this divine intervention took place (viz. Acts 10:43).
The Jewish believers who accompanied Peter to Cornelius’ house were astonished, “because the gift of the Holy Spirit had been poured out upon Gentiles also” (Acts 10:45). But Peter had already learned that God is ‘without partiality’, from his earlier vision (cf. Acts 10:15), and had underlined the point at the beginning of his sermon (Acts 10:34).
The signs following were “speaking in tongues and magnifying God” (Acts 10:46), both of which had also occurred at Jerusalem (Acts 2:4; Acts 2:11). The Holy Spirit Himself was announcing to the world that the barrier between Jew and Gentile was surely broken down! Babel was reversed!
Peter’s explanation of this event is telling. ‘As I began to speak, the Holy Spirit fell upon them, as upon us at the beginning’ (Acts 11:15). Since God had evidently baptised them with His Holy Spirit, who was Peter to withstand God (Acts 11:17)? Can anyone, he asked, forbid them water to be baptised (Acts 10:47)?
This passage stands amid an interchange of hospitality between Jews and Gentiles. Cornelius, a Roman Centurion, sent for Peter the Jew. After his vision, Peter the Jew entertained the Roman Centurion’s messengers. Then Cornelius the Roman Centurion entertained Peter and his Jewish friends at his own home. After their baptism, Cornelius and his family and compatriots pressed upon Peter to remain for a few days, no doubt to learn more about their new-found faith.
Let us fulfil our commission in proclaiming Jesus to be the Christ and worshipping the name of our great God. But God forbid that we should ever seek to put a straitjacket upon the Holy Spirit, telling God who He may or may not save. As Peter’s inquisitors also concluded, ‘Then God has also granted to the Gentiles repentance unto life’ (Acts 11:18).
(B) THE LITTLE CANTATA.
Psalm 98:1-9.
The Psalmist is calling us to sing of the mighty acts of the LORD whereby He has gotten Himself the victory (Psalm 98:1), secured our salvation, and demonstrated His righteousness (Psalm 98:2). This reaches back to the Exodus, when Moses and Miriam celebrated the defeat of “the horse and his rider” at the Red Sea (Exodus 15:21). It reaches forward to the mission of Jesus, culminating in the imputation of His righteousness to His people (Romans 4:3-8), and His ultimate return to judge the earth (Psalm 98:9).
The words of this Psalm may seem very martial to some, but this is in keeping with some of the canticles of the Old Testament. The song of Moses and Miriam we have already mentioned (Exodus 15:1-21); then there is the song of Deborah (Judges 5:2-31); and the song of Hannah (1 Samuel 2:1-10). In the New Testament, likewise, a martial theme emerges in the midst of the song of Mary (Luke 1:51-52); and in the song of Zacharias (Luke 1:69-71).
One thing which all these songs hold in common with our Psalm is that the victory, or salvation, comes from the LORD. This was the case as well, historically - and in fulfilment of the words of this Psalm - when the Persians marched into Babylon: not a shot was fired, and King Cyrus proceeded to announce the repatriation of the Jewish exiles. Thus the LORD made known His salvation, and “openly showed” His righteousness to the heathen (Psalm 98:2).
Another point of reference is the prophecy of Jesus’ triumphant entry into Jerusalem - upon a donkey (Zechariah 9:9). There again the themes of victory and salvation speak praise to the coming King. Ultimately, He shall return in glory to judge the earth - this time upon a white horse (Revelation 19:11).
The reference to the “right hand” of the LORD (Psalm 98:1) is a clear echo of the song of Moses (Exodus 15:6). The word translated “victory” in some translations of Psalm 98:1 is the same word as is translated “salvation” in Psalm 98:2-3. This points forward to the victory which our Lord Jesus Christ was going to accomplish on the Cross of Calvary: even our salvation from sin and corruption and death.
It is in the coming and Passion of Jesus that the LORD has made known His salvation (Acts 4:12). We are saved by laying hold upon the grace of God through the instrumentality of faith in the Crucified One (Ephesians 2:8). The gospel of Christ reveals the righteousness of God, and our faith in Jesus puts us on a right standing with God (Romans 1:16-17).
This salvation-victory is openly displayed to the nations (Psalm 98:2). Jesus made an open show of His triumph over the forces of evil in His resurrection and ascension (Colossians 2:15). Since then the gospel has been preached to all nations, throughout the whole world (Matthew 24:14).
It is the mercy of the LORD toward the house of Israel which first captures the imagination of the nations (Psalm 98:3). Salvation, we must remember, is of the Jews (John 4:22). The church is grafted into Israel (Romans 11:15-21), and we are blessed with faithful Abraham (Galatians 3:9).
The second section of this Psalm calls upon the congregation of God’s people throughout the earth to “make a joyful noise” (Psalm 98:4). You do not have to be in the choir, or in the precentor’s box, in order to sing praises to the LORD. The emphasis falls rather upon the command to “rejoice” (cf. Philippians 4:4).
The mention of the instrument called the lyre (Psalm 98:5) puts us in mind of the sweet Psalmist of Israel (2 Samuel 23:1), who himself called upon his stringed instruments to join him in awakening the dawn (Psalm 108:2). Whilst trumpets (Psalm 98:6) may proclaim victory - or tell us to remain on the battlefield - the blast of the Ram’s horn will surely remind us of the year of Jubilee (Leviticus 25:8-10). It is the year of the LORD’s favour, and stands for the whole Christian era right through to the coming of the Lord in judgement at the end of the age.
The final section calls upon the natural world to join our joyful noise. The sea adds its cacophony to the resounding praise of the redeemed world (Psalm 98:7); the rivers clap, and the hills cannot contain their joy (Psalm 98:8). The righteous judge is coming (Psalm 98:9): and He has said, “Behold, I make all things new” (Revelation 21:5).
(C) ASSURANCE OF FAITH.
1 John 5:1-6.
Jesus asked His disciples, ‘Whom do you say that I am?’
Peter replied on behalf of us all:
‘You are the Messiah, the Son of the living God’ (Matthew 16:15-16).
John picks up these two elements of Peter’s testimony:
Whoever “believes that Jesus is the Messiah” is born of God (1 John 5:1);
Whoever “believes that Jesus is the Son of God” (1 John 5:5) overcomes the world.
John tells us elsewhere that ‘whoever believes’ in the only begotten Son of God ‘has everlasting life’ (John 3:16).
There is a close relationship between such “believing” - and being ‘born again’ (cf. John 3:3).
This is the substance, and the empowerment, of “our faith” (1 John 5:4).
In this letter, John enumerates some of the marks of the new birth:
Doing righteousness (1 John 2:29);
The absence of sin as a ruling principle in our lives (1 John 3:9; 1 John 5:18);
A mutual love of the brethren (1 John 3:14; 1 John 4:7; 1 John 5:1);
A faith that overcomes the world (1 John 5:4).
The argument in 1 John 5:1 continues on the assumption that those who are “born of God” will also love God. Furthermore, part of our love for God is demonstrated in our love for fellow believers within the family of God.
This letter addresses the challenge of assurance.
How do I know that my love for the brethren is anything other than empty, if well-meant words? Measure it by your love of God (1 John 5:2).
How do we know that our love of God is real? When His commandments are not grievous to us (1 John 5:3).
How do we know that our keeping of His commandments is not just a legalistic attempt to win His favour? By the faith within us: a faith which has already overcome, and is overcoming the world (1 John 5:4).
It is interesting to note that 1 John 5:4 begins “all that is born of God” overcomes the world. On just this one occasion, this is written in the neuter.
The deeds of faith performed by born-again people are just as much begotten of God as the people who perform them. This should give encouragement for day by day Christian service.
We have spoken of “the faith” that overcomes: but what is “the world” that it overcomes? This is the world of rebellion against God, the domain of sin and death, which Jesus overcame in His death and resurrection. Our victory is based in His victory, and we also are overcomers (1 John 5:5).
We believe that Jesus is the Son of God, and put our trust in Him. He that is in you is greater than he that is in the world, and therefore you are able to overcome the lies of the devil and his cohorts (1 John 4:4).
Jesus is the Son of God (1 John 5:5).
He became incarnate in the world of men, and was acknowledged by the Father at the waters of His baptism (Matthew 3:17).
His blood was shed at Calvary, on our behalf – a death certified by the might of Rome.
Yet we know that that was not the end. Death could not hold Him: Good Friday gave way to Easter Sunday; death to life; seeming defeat to certain victory.
Metaphorically speaking, the resurrection power of our Lord Jesus Christ flows through our veins.
Our faith is based objectively in the truths of Scripture, as witnessed by the Spirit of truth (1 John 5:6).
There is also the inner witness of God’s Spirit that we are, indeed, the children of God (cf. Romans 8:16).
(D) ABIDING IN HIS LOVE.
John 15:9-17.
When a Christian is going through trials it may not be some temporal judgment for some particular sin, but rather that the Lord is testing them for their own improvement (Romans 5:3-5). Will we keep His commandments in the face of trials, and go on abiding in His love, or not (John 15:9-10; John 15:14)?
When we abide in Jesus the true vine, not only do we dwell in His love, but we also partake of His joy (John 15:11). Jesus has a special joy in the redemption of His people (Hebrews 12:2), and we are privileged to share in that joy. We have such a special joy in His goodness to us that we hardly need to look for reasons to keep the Apostolic precept to “Rejoice in the Lord always” (Philippians 4:4).
Yet we should not be so insular as to make our receipt of Jesus’ love an end in itself. We should also love His people, sacrificially, as He first loved us (John 15:12-13). This is the love whereby the husband must love the wife (Ephesians 5:25), and whereby we must love the brethren (1 John 3:16).
It is a wonderful privilege to be called “friends” by Jesus (John 15:14). He has given us His word because we are His friends (John 15:15). But that friendship, if we consider it real, carries such responsibilities as culminate in His commandment to love (John 15:14; John 15:17).
The Lord exhorts us to “abide” in the vine, yet it is the Lord who first placed us there (John 15:16). It is He who first chose us, and not we Him, and who put us into the situation where we might bear fruit (Ephesians 2:8-10). It is our responsibility to “go” forward in our Christian lives, growing in fruitfulness, yet always dependent upon the one who hears and answers our prayers.
