Ezekiel 37:1-14, Psalm 104:24-35, Acts 2:1-21, Romans 8:22-27, John 15:26-27, John 16:5-15.
(A) CAN THESE BONES LIVE?
Ezekiel 37:1-14.
When confronted with insurmountable difficulties we often ask: “Can these bones live?” Yet the question originates with God, and is addressed to man.
The LORD thereby challenges us within our seemingly impossible situation - whatever it may be - to lay hold upon faith, and see things as God does. The answer then becomes: “O Lord GOD, you know” (Ezekiel 37:3).
The context of this familiar word of prophecy sets us in the midst of the exile, and as such the resurrection of the dry bones stands as a metaphor for the return from exile (Ezekiel 37:11-12). On another level, the Apostle Paul also uses resurrection imagery in relation to Israel (Romans 11:15).
The valley into which Ezekiel was transported “in the Spirit of the LORD” was “full” of bones (Ezekiel 37:1). They were very many, exposed in the open valley, and very dry (Ezekiel 37:2).
The question is: can a vast miscellaneous collection of sun-bleached, long-dead bones live? The LORD addressed the prophet as “son of Adam” (Ezekiel 37:3) - which perhaps gave a clue to the answer. We are dealing with the God who created us: who first formed Adam from the dust of the ground, and breathed into him the spirit of life (Genesis 2:7).
The answer to our prayers sometimes comes in the form of a test of obedience. “Prophesy to these bones” - what, these dead bones? Yes, preacher - and speak only the words that God has spoken say to them, “O dry bones, hear the word of the LORD” (Ezekiel 37:4)!
Suddenly the impossible becomes possible, but we discover it only by stages. The word of faith is, “you shall live” (Ezekiel 37:5; Ezekiel 37:6). Speak into the silence, and it will amaze you what God can do!
A noise, a shaking, and the bones become skeletons (Ezekiel 37:7). Then the sinews and the flesh came upon them - the priestly prophet was seeing flaying in reverse - but there was still no breath (Ezekiel 37:8). Like the importunate widow (Luke 18:1-8) we must persevere in prayer - do not give up at the first time of asking.
Ordinarily I expect prayer to be addressed to the Father, in the name of the Son (John 14:13), and by the mediation of the Holy Spirit (Romans 8:26-27). Yet - since there is just one word for wind, breath, and spirit - Ezekiel is here being instructed to address the Holy Spirit (Ezekiel 37:9).
The reference to the “four winds” (Ezekiel 37:9) adds a sense of universalism. The exiles are to be gathered from the ends of the earth. The converts to Christianity are similarly to be gathered from all nations (Matthew 24:14; Matthew 28:19).
Not only did the prophet persevere in prayer, but he also continued in obedience (Ezekiel 37:7; Ezekiel 37:10). Do not expect the Lord’s converts to enter into life fully formed: like any new-born child, they must first go through various stages of growth, and will need continuing nurture and prayer through all the ups and downs of their individual journey. Then, and only then, is the transformation complete (Ezekiel 37:10).
A people who had lost hope (Ezekiel 37:11), had a glorious homecoming (Ezekiel 37:12). At another level, those who had no hope in the first place, are brought near by the blood of Christ (Ephesians 2:12-13). The LORD puts His Spirit within us, enabling us to live (Ezekiel 37:4), and walk and obey (Ezekiel 36:27).
The LORD is the One who knows that these bones can live (Ezekiel 37:3). It is for us to “know” that the LORD who has spoken it is also the One who has performed it (Ezekiel 37:6; Ezekiel 37:13; Ezekiel 37:14). He who has begun a good work within you will also see it through to the end (Philippians 1:6).
(B) A CELEBRATION OF THE PRESENCE OF THE CREATOR IN CREATION.
Psalm 104:24-35.
Psalm 104 is not only a celebration of the LORD having created all things in the past, but also a celebration of how He is involved in Creation as it is today.
This is why the Psalm as a whole does not just slavishly follow the six days of Creation (Genesis 1). Rather, the writer envisages a world created in the first five days with man already in view (Psalm 104:14-15). Man, however, does not make an appearance until the sixth day.
Man, ultimately, was created to have dominion over the earth (Psalm 8:6-8). Who else is going to count the seasons (Psalm 104:19)? Who else will work the land (Psalm 104:23)? Who else will sail the seven seas (Psalm 104:26)? Who else will render into words Creation’s own unspoken praises (Psalm 104:33-34)?
Looking out at Creation as it now is, the Psalmist celebrates the multiplicity of the works of the LORD. It is “in wisdom,” he says, that “you have made them all” (Psalm 104:24).
Whilst I do not know why God made the world ‘very good’ (Genesis 1:31), only to allow it to fall into corruption on account of the folly of man (Romans 8:20): I do know that it was done “in wisdom.” ‘Wisdom’ (Proverbs 8:1) was possessed by God ‘in the beginning’ (Proverbs 8:22). Jesus, as wisdom (Colossians 2:2-3), was involved in creation (Colossians 1:15-17).
Perhaps, after all, we are still in the sixth day. The harnessing of the waters is an on-going work (Psalm 104:9), set in a continuous tense. The creating Spirit is clearly still at large (Psalm 104:30).
All flesh does indeed depend upon God for daily provision (Psalm 104:27). A verse similar to this (Psalm 145:15) is inscribed on a famous cup, which is on display in a Scottish island Castle where I used to work. It was not difficult there to envisage the teeming life of the sea, and the playful leviathan (Psalm 104:25-26).
When God opens His hand, they gather, and are filled with good things. When He withdraws, He takes their breath away, and they die. Then He sends His Spirit, and the cycle of life begins again (Psalm 104:28-30).
Our life is in His hands (Job 12:10). He it is who ‘breathed’ the ‘breath of life’ into us in the beginning (Genesis 2:7). ‘In Him we live and move and have our being’ (Acts 17:28).
This is as true of the church as it is of creatures, and of men, and of Christians in particular. If the Spirit of God withdraws from a church, the lantern is extinguished – unless we repent (Revelation 2:5). When we pray for revival, we are praying for the Lord to return in resurrection power – but we cannot so pray if we are unwilling to repent!
The Pentecost of Acts 2 was a once and forever infusion of the Spirit’s power into the church. Yet there is constant need for renewal.
We leave this Psalm with praise upon our lips, and joyful meditations in our hearts (Psalm 104:34). Praise for the multifarious wonder of God’s Creation. Praise at the explosive power of Pentecost (Psalm 104:32). Praise, with all our being, to the LORD who brought us into being (Psalm 104:33).
Yet it might seem that there is just one jarring note in Psalm 104:35? However, a desire for the wicked to be destroyed is completely in harmony with a desire for the balance of creation – a desire which the LORD shares as He, too, rejoices in His works (Psalm 104:31).
So we end where the Psalm began. “Bless the LORD…” (Psalm 104:35.)
(C) A PENTECOSTAL HAPPENING IN JERUSALEM.
Acts 2:1-21.
There is a time and a place for everything - or so the old folks used to say. There was a time for Christmas, and a time for Easter. There was a time for Ascension - and now, a time for Pentecost. The Greek reads, “in the filling-in of the Day of Pentecost” they were all with one accord in one place (Acts 2:1).
We must not forget that the Day of Pentecost was already in existence in the Jewish calendar. It took place annually “seven sabbaths plus a day” after the celebration of the Passover. On this day, two “wave loaves” were to be offered from out of the grain harvest, as first-fruits to the LORD (Leviticus 23:16-17). It was also known as the Feast of Weeks (cf. Numbers 28:26).
In Jewish tradition and practice, Pentecost (Greek: ‘fiftieth day’) came to represent the giving of the Law at Mount Sinai. This took place on the fiftieth day after the first Passover (and the exodus out of Egypt).
Later, the LORD promised a new covenant, in which He would write His law upon the hearts of His people (Jeremiah 31:33). This is associated with the putting of the Holy Spirit ‘within you’ (Ezekiel 36:26-27).
It seems perfectly apt that, whereas Jesus died for our sins at Passover (1 Corinthians 5:7), the Holy Spirit came as “the first-fruits” of our salvation at Pentecost (Romans 8:23).
The ‘happening’ of the New Testament Pentecost occurred in a place of gathering for united prayer (cf. Acts 1:14) - a place of unity, where “with one accord” (Acts 2:1) people might glorify God (cf. Romans 15:6).
“Suddenly…” (Acts 2:2-4)
i. there came a sound, “as of a rushing mighty wind” which filled the whole house where they were sitting;
ii. there appeared to them cloven tongues “like as of fire” which sat upon each of them;
iii. and they were all filled with the Holy Spirit, and began to speak with other tongues.
We are reminded immediately of the phenomena at Mount Sinai, described elsewhere as ‘kindled with fire, and a thick cloud, and darkness, and tempest, and a trumpet sound, and a voice of words’ (Hebrews 12:18-19).
Jesus had told His disciples to ‘tarry in the city of Jerusalem, until you are endued with power from on high’ (Luke 24:49); and ‘You shall receive power, after the Holy Spirit has come upon you’ (Acts 1:8).
That power was for worldwide witness: which was why those first hearers “heard the wonderful works of God” (Acts 2:11), each in their own language (Acts 2:8). Babel was being reversed; God’s purposes restored.
There will always be some people who mock what they do not understand (Acts 2:13; cf. 2 Peter 3:3). To address this, Peter’s sermon began as an explanation of what was going on: “These men are not drunk as you suppose, for it is only 9a.m. But this is that which was spoken by the prophet Joel…” (Acts 2:15-16).
Peter applies Joel 2:28-32 to the “last times” (Acts 2:17). This is the dawn of the age of the Spirit, when both men and women, young and old, and people from all walks of life are empowered to catch the vision, and to dream big dreams for God, and to speak forth God’s word (prophesy) (Acts 2:17-18).
The last days are already begun, but will not be fully fulfilled until the return of Jesus (cf. 1 Peter 1:5). Meantime, we have signs and wonders: some in the days of the Apostles, but some reserved for ‘the end of all things’ (1 Peter 4:7). “Blood, and fire, and vapour of smoke: the sun turned into darkness, and the moon into blood, before that great and notable day of the Lord comes” (Acts 2:19-20).
As always, the Holy Spirit points us back to Jesus. ‘Whoever calls on the name of YHWH shall be delivered’ (Joel 2:32) becomes “Whoever calls on the name of the Lord (Jesus) shall be saved” (Acts 2:21).
‘The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering towards us, not willing that any should perish, but that all should come to repentance’ (2 Peter 3:9).
(D) A PRAYERFUL ADVOCATE FOR THOSE WHO GROAN.
Romans 8:22-27.
There are several references to the Holy Spirit in Romans 8. He is named at least nineteen times in the first twenty-seven verses. This serves to contrast the weakness of ‘the law of sin and death’ (discussed at length in Romans 7), with the efficacy of the ‘law’ of the Spirit of life (Romans 8:2).
We start our present section with “groaning” – a groaning in which the whole creation participates, and in which we also participate (Romans 8:22-23).
Creation groans because of its subjection to ‘vanity’ (Romans 8:20) - or ‘meaninglessness’ (Ecclesiastes 1:2) – as a result of the fall of man. One patriarch suggests the possibility that land might cry out, and complain (Job 31:38), whilst one of the prophets hears the earth mourning (Isaiah 24:4). This personification of the inanimate is familiar throughout the book of Psalms.
The Holy Spirit is the first fruits of our inheritance (Romans 8:23), the down-payment (Ephesians 1:13-14). Yet we also groan - on account of our sufferings, and in anticipation of the glory that is to come (Romans 8:18). Our inheritance is not only what God has to offer, but God Himself (1 John 3:2).
We wait “eagerly” for the ‘not yet’ bit of our salvation. We await the full manifestation of our adoption, and we long for the redemption of our body.
We were “saved” (Romans 8:24) when we were washed from our sins in the blood of Jesus (Romans 5:9). We are saved “in hope” of our total liberation. This is not an uncertain hope, but a living hope based in the promises of God (1 Peter 1:3-5).
When we have faith to believe (Hebrews 11:1) we are enabled to ‘wait patiently’ (Psalm 40:1), and to reach out with hope and confidence towards God’s future (Romans 8:25). Sometimes as we wait, our patience is tried: this is only human.
We are, it seems, surrounded by “infirmities” (Romans 8:26). These may be caused by lack of strength (which is what the word means), emotional weakness (including ‘burnout’), financial hardships, sickness, or sin. Paul also speaks of the possibility of ‘weakness in faith’ (Romans 4:19).
Sometimes we do not know what to pray; sometimes we do not know how to pray. Yet it is here that we encounter the Holy Spirit: that ‘other Helper’ promised by Jesus (John 14:16). Just as Jesus intercedes for us in heaven (Romans 8:34); the Holy Spirit prays with us (Ephesians 6:18), in us (1 Corinthians 14:14-15), and for us here on earth (Romans 8:26).
It is with His prayers that we, too, receive an audience before God the Father. We pray in the name of Jesus (who is ever interceding on our behalf at God’s right hand), and in the authority of His shed blood. We pray in the power of the Holy Spirit. Thus we, unworthy though we think we are, may ‘boldly’ approach the throne of grace (Hebrews 4:16).
There is an intensity to the prayer offered by the Spirit which reaches beyond the mere ‘obtaining of an audience’ with God. His intercession reaches beyond mere petition and appeal. With audible sighs and moans the Holy Spirit gives wordless voice to our groaning, and the groaning of creation.
Not only this, but we can also be sure that our prayers are heard, because the Holy Spirit’s intercession, like that of Jesus, is also heard. His prayers on our behalf are “according to the will of God” (Romans 8:27). This is the efficacy and the power which lies behind all true prayer.
(E) THE PARACLETE.
John 15:26-27.
I. CONTEXT
Jesus said, ‘I will pray the Father, and (1) He shall give you another Comforter’ (John 14:16). The word Paraclete, here translated as ‘Comforter’, speaks of One who draws alongside. The same word can be translated as ‘Helper’, ‘Counsellor’ or ‘Advocate’ (cf. 1 John 2:1).
Jesus identifies this ‘other’ Comforter as the Holy Spirit, (2) whom the Father will send in Jesus’ name, who will ‘teach you all things, and bring to remembrance all things that I taught you’ (John 14:26). Jesus encourages His disciples in the face of the prospect of His own departure, and in the face of persecution: ‘If I go not away the Comforter will not come to you; but if I go, (3) I will send Him to you’ (John 16:7). Here in John 15:26, Jesus says that (4) He will send the Comforter from the Father, and identifies Him as “the Spirit of truth who (5) proceeds from the Father, He will testify of Me.”
In a progression of thought these verses teach us that (1) the Comforter comes as a gift of the Father; (2) the Father sends Him in Jesus’ name; (3) Jesus sends Him; (4) Jesus sends Him from the Father; (5) and as the “Spirit of truth” He proceeds from the Father. This does not speak of a hierarchy, but of the three Persons of the Godhead operating in harmony for the empowering of the church during the time of Jesus’ physical absence. The church is called to witness (John 15:27); but this witness is primarily the witness of the Spirit (John 15:26).
II. TEXT
1. As we enter our text, it is well to note, first, the certainty of the event: “When the Comforter IS COME” (John 15:26a).
But when did the disciples receive the Holy Spirit? It may appear at first glance in John’s Gospel that He came upon them when Jesus ‘breathed on them’ during one of His post-resurrection appearances (John 20:22). However, Luke’s Gospel records the same conversation in a slightly different way, as we discovered in an earlier sermon: ‘And you are witnesses of these things. Behold, I send the Promise of My Father upon you; but tarry in Jerusalem until you are endued with power from on high’ (Luke 24:48-49).
In other words, the “coming” of the Holy Spirit corresponds with the Day of Pentecost in Acts 2.
2. Second, Jesus names the Comforter, “the Spirit of Truth” (John 15:26b).
Jesus says, ‘When He, the Spirit of truth is come, He will guide you into all the truth’ (John 16:13). Now this is tantamount to saying that He will point the disciples to Jesus, for Jesus has already said, ‘I am the way, the truth and the life. No one comes to the Father except by Me’ (John 14:6).
3. Third - as well as being “sent” by the Father, and by Jesus, as noticed in the context above - the Holy Spirit “proceeds (goes forth) from the Father” (John 15:26c) under the power of His own volition, His own sovereign free-will.
4. Fourth, as we have just noticed, the Holy Spirit comes to testify of Jesus (John 15:26d). The Holy Spirit does not point to Himself, but away from Himself to Jesus. As should we.
5. Fifth, it is at this point that we see the disciples’ responsibility to bear witness (John 15:27a).
a. Primarily, this no doubt applies specifically to those who were still present with Jesus at this stage of the Upper Room discourse. This would be the apostolic party, which Judas had already left. They are the ones who had been “with Me from the beginning” (John 15:27b).
b. Secondarily, this applies to successive generations of the church, each with a duty to tell forth to their own generation ‘the wonderful works of God’ (Acts 2:11). A mission which began in Jerusalem and is continuing even now ‘to the ends of the earth’ (Acts 1:8).
III. APPLICATION
‘Let us always be ready to give an account of the hope that is within us’ (1 Peter 3:15), ‘in season and out of season’ (2 Timothy 4:2) - knowing that the Holy Spirit testifies of Jesus (John 15:26d) with us, and through us (John 15:27a). And to God alone be the glory. Amen.
(F) THE AGE OF THE SPIRIT.
John 16:5-15.
When Ezekiel looked out across the valley of the dry bones, the LORD asked him, “Can these bones live?” to which the prophet answered, “Well, Lord, if anyone knows you do.” The Lord GOD spoke to the bones through the mouth of the prophet, and they revived: but they were as inanimate as fallen clay statues. Then His servant prophesied to the wind, and GOD breathed His Spirit upon them (Ezekiel 37:1-10).
When Jesus went to the Cross His disciples were scattered, and Peter denied Him three times. The church seemed finished, but within weeks the same men were courageously preaching Christ crucified as the only means of salvation (Acts 5:28). Such was the change in the Apostles that even some of the priests became believers (Acts 6:7).
What had changed? Well, for a start, the Lord had risen from the dead, and ascended into heaven (John 16:5). Then Pentecost ushered in the beneficial service of the age of the Spirit, whose influence and operation more than compensate for the departure of Jesus (John 16:7).
The underlying message of Jesus’ upper room discourse was one of encouragement (John 14:1; John 16:33). He was concerned that His imminent departure left them seemingly orphaned (John 14:18). He had to remind them not to be borne down by overmuch sorrow (John 16:6).
The Spirit came in the fullness of His power to convict the world of sin, even the sin of unbelief (John 3:18-20); to convince the world of Jesus’ righteousness, cutting to the very heart of those who had crucified Him (Acts 2:37); and to warn the world of the judgment to come, in which the devil already stands condemned (John 16:8-11). It is manifestly the “world” which is challenged concerning these truths. It could be said of the early Christians that they were “turning the world upside down” (Acts 17:6).
Jesus had many things still to teach His disciples, but before His resurrection they were not ready to receive them (John 16:12). We grow up by stages, moving from milk to prepared foods, to fulsome meat. The Holy Spirit came to impart enabling power for the application of the Word of God, to bring glory to Jesus, and to show things yet to come (John 16:13-14).
In the first instance, the Spirit of truth enabled the Apostles for the preaching of the Word of God, empowering them to make their stand before the world. Secondly, He inspired the writing of the New Testament. Thirdly He blesses all His people with understanding of the Word, and with insights into the spiritual truth that they need for their salvation (John 16:13).
The Holy Spirit takes the gifts of God, which Jesus purchased by His death and resurrection (Psalm 68:18), and applies them to our lives. He takes the message of Jesus, and writes it in our hearts (John 16:15). Within the limitations of the incarnation, Jesus could only be in one place at one time: but the Holy Spirit’s ministry on His behalf is worldwide.
