Acts 5:27-32, Psalm 118:14-29, Psalm 150, Revelation 1:4-8, John 20:19-31.
A). PETER’S DEFENSE.
Acts 5:27-32.
The first time that Peter and John had been arrested was after the healing of a lame man when they were asked, ‘By what power or by what name have you done this?’ (Acts 4:7). ‘Jesus Christ of Nazareth,’ Peter boldly replied, ‘whom you crucified, whom God raised from the dead’ (Acts 4:10).
So the Council ‘commanded them not to speak at all nor teach in the name of Jesus’ (Acts 4:18). To which Peter and John replied, ‘Whether it is right in the sight of God to listen to you more than God, you judge’ (Acts 4:19).
The second time the Apostles were arrested was when the high priest and the Sadducees ‘laid hands upon them and put them in the common prison’ (Acts 5:17-18). But at night an angel of the Lord opened the prison doors and brought them out, and said, ‘Go, stand in the Temple and speak to the people all the words of this life’ Acts 5:20).
You can imagine the embarrassment of the Officers of the Court when they came to fetch the Apostles, and they were not there (Acts 5:22)! But the Apostles were not hiding. Someone reported that they were ‘standing in the Temple and teaching the people!’ (Acts 5:25).
So they were arrested a third time, ‘without violence, for fear of the people’ (Acts 5:26). Which brings us to the incredible interchange described for us by Doctor Luke in today’s passage (Acts 5:27-32).
The accusation pronounced by the high priest falls into three parts: “Did we not strictly command you not to teach in this name?” “And look, you have filled Jerusalem with your teaching”; “and intend to bring this man’s blood on us!” (Acts 5:28).
The reply of Peter and the others is as bold as ever: “We ought to obey God rather than men” (Acts 5:29; cf. Acts 4:19). This is not a general call to civil disobedience over any and every cause, but specifically over the cause of preaching the gospel.
No man, and no human authority has the right to try to prevent those commissioned by Jesus from preaching the word of God. This is, after all, the command of Jesus, and it is only in His authority that we should preach (Matthew 28:19-20).
“The God of our fathers raised up Jesus,” continued Peter (Acts 5:30a). Notice he says “our” fathers. The whole of mankind was awaiting the promised Saviour, and especially the Jewish family. This was the one promised to Moses, as Peter had already explained to the people (Acts 3:22-23).
“Jesus whom you slew by hanging on a tree,” Peter reminded his accusers (Acts 5:30b). Yes, you did kill Him, when you stirred up the people to cry ‘His blood be on us, and on our children’ (Matthew 27:25). So how can you complain that WE intend to bring this man’s blood on you? You did it to yourselves!
“Him God has exalted to His right hand to be Prince” (Acts 5:31a). This is our authority. He is the ‘my Lord’ to whom ‘the LORD’ speaks, saying ‘Sit thou at My right hand until I make thine enemies thy footstool’ (Psalm 110:1).
“Him God has exalted to be … Saviour” (Acts 5:31b). ‘Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved’ (Acts 4:12; cf. John 14:6).
“For to give repentance unto Israel” (Acts 5:31c). This tells us that repentance is not something which we whip up for ourselves (cf. Hebrews 12:17). It is a gift of God (2 Timothy 2:25). Just as surely as is the “forgiveness of sins” (Acts 5:31d; cf. Luke 24:47).
“And we are His witnesses to these things,” continues Peter (Acts 5:32a; cf. Acts 1:8); “as is also the Holy Spirit” (Acts 5:32b; cf. John 16:8-11).
The Holy Spirit “whom God has given to those who obey Him” (Acts 5:32c). Obey Him how?
By obeying the call of the gospel (cf. Romans 1:5; 1 John 3:23). By obeying the call to repent (Acts 17:30). By obeying the call to believe, and trust in Jesus (Acts 16:31).
B). A BEAUTIFUL DAY.
Psalm 118:14-29.
This Psalm is the last of the processional Psalms which were sung by pilgrims on their way up to Jerusalem for the great Jewish feasts. There are echoes of the Passover, and anticipations of the death and resurrection of Jesus.
Psalm 118:14 takes us back to the Song of Moses (Exodus 15:2). The more exact translation in both instances is: “The LORD is my strength and song, and is become my salvation.” These are the words of the Psalmist who had been undergoing some measure of persecution (e.g. Psalm 118:13).
They could also be the words of Jesus, who had found ‘all nations’ encompassing him with malice (Psalm 118:10-12). They are also words of praise for individual believers out of the midst of their own trials (cf. Isaiah 12:1-2).
The celebrating pilgrims hear the sound of rejoicing from within the City, represented as “the tents of the righteous” (Psalm 118:15). Hosannas (cf. Matthew 21:9) echo from the stones (cf. Luke 19:40). Voice answers to voice, both within and outside the Temple, with a triple reference to “The right hand of the Lord” (Psalm 118:15-16).
A lone voice rises above them all: “I shall not die but live” (Psalm 118:17). Are these the words of the Psalmist in his affliction, now being uttered by the leader of the procession on behalf of the pilgrim party; or are they words put into the mouth of the individual sufferer? Ultimately, they are the words of Jesus who, having been dead, yet lives to “declare the works of the LORD.”
Jesus has faced death, gone through death, and conquered death on behalf of us all (Psalm 118:18). Jesus was ‘crucified in weakness, but He lives in God’s power’ (2 Corinthians 13:4). We also live in the power of His resurrection – not only in the hereafter, but in the ‘now’ of our experience.
The leader of the pilgrims cries out to the doorman of the Temple: “Open to me the gates of righteousness…” (Psalm 118:19). Jesus is the forerunner, gone into heaven on our behalf (cf. Hebrews 6:20). We too may “enter the gates of righteousness and give thanks (praise) to the LORD.”
The reply comes from within: “This is the gate of the LORD, into which the righteous shall enter” (Psalm 118:20). The righteous are those who have been rescued by the LORD: those who have been made ‘right with God through the Lord Jesus Christ’ (cf. Romans 5:1). It is Jesus who has ascended into heaven (Ephesians 4:8), and we in Him (Ephesians 2:6).
The lone voice is heard once more (Psalm 118:21). In effect - “Thank you, LORD, for hearing and answering my prayer: it is you who have saved me.” The sufferer acknowledges his deliverance; Jesus acknowledges the Father’s hand in overcoming death; and the repenting sinner embraces the full free salvation which is ours in Christ Jesus.
The use of this Psalm in Christian worship, and the association of these words with Jesus, is firmly underlined in Psalm 118:22-23, which is quoted extensively in the New Testament. The irony is that the One who was cast aside and left for dead, is the very One who holds the whole building together (Ephesians 2:20). “The stone which the builders rejected” who is made “head stone of the corner” is Jesus.
Jesus uses these words of Himself (Matthew 21:42). Peter argued for the resurrection from this text (Acts 4:10-12). It is the touchstone (no pun intended) which marks out the difference between those who believe, and the disobedient (1 Peter 2:6-8).
The morning I wrote this, I was meditating on Psalm 118:24. Afterwards I went out for a walk, and thought I heard someone say, ‘What a beautiful day’ – after which they added the words, “Let us rejoice and be glad in it.” If the day is beautiful, it is the Lord who has made it so.
Our pilgrims prayed for a holistic salvation (Psalm 118:25; cf. 3 John 1:2). The doormen welcomed them as those who came in the name of the LORD. The travellers received a benediction from out of the house of the LORD (Psalm 118:26).
The term “save now” (Psalm 118:25) - transliterated as ‘Hosanna’ - was used by the crowds who met Jesus as He entered Jerusalem on Palm Sunday (Matthew 21:9). They recognised Him as the Messiah, and cried with this Psalm “Blessed is He who comes in the name of the LORD” (Psalm 118:26).
It is the light of the LORD which has brought us thus far (Psalm 118:27). Jesus is the light (cf. John 8:12). Out of several possible translations of Psalm 118:27, we may surmise that “the procession is drawn to the altar with branches”, or that “the sacrifice is bound to the altar with cords”.
When the pilgrims entered Jerusalem for any of the festivals, the first place they would want to go is to the altar. When Jesus entered Jerusalem at the beginning of Passover Week, the palm-waving crowd (John 12:13) strew branches in the way before Him (Matthew 21:8). Yet He entered as the Passover Lamb (1 Corinthians 5:7), the full, final sacrifice for our sins.
It is only right that we should praise the LORD, and honour the name of Jesus (cf. Psalm 118:28). Our Psalm ends with the echo of its own refrain. “O give thanks to the LORD, for He is good: for His mercy endures forever” (Psalm 118:29).
C). A SYMPHONY OF PRAISE.
Psalm 150.
The young man whose turn it was to lead worship stood up in front of the whole assembled Bible College. 'I cannot think of any reason to praise the LORD,' he announced. With that, he sat down again, hidden from sight behind the pulpit.
There was an awkward silence. A silence which seemed to be going on rather too long. People began to fidget, not quite knowing how to react. The Principal, who was sitting in the congregation two rows in front of me, began to move in his seat, and looked as if he might be about to intervene.
Just at that moment, the young man bobbed up from behind the pulpit, and in a bright and chirpy voice announced, 'We thank the LORD that it is not like that at all!' I cannot remember anything else about that young man's message, but I am sure I shared in a huge sigh of relief.
1. Why do we praise the LORD?
Psalm 150 contains thirteen exhortations to praise the LORD, but only gives us two reasons to praise: "Praise Him for His mighty acts"; and "praise for His excellent greatness" (Psalm 150:2).
Yet this is enough. The idea of the LORD's "might" or "power" (the same word occurs at the end of Psalm 150:1) speaks of His kingship (cf. Psalm 24:8). Praise the LORD, not on account of how we may feel at any given moment in time, but simply because He is worthy to be praised.
Revelation 4:11 brings this worthiness into line also with the LORD's mighty acts of creation. In the context, this no doubt includes the New Creation. That in turn includes our salvation.
The LORD's mighty acts include the Incarnation, the Cross of Jesus, the Resurrection of Jesus, and our salvation. They include the coming of the Holy Ghost, the establishment of the Church, and the propagation of the Gospel. They include the coming again of Jesus, and the winding up of the ages.
There is reason enough to praise the LORD in this one clause, "mighty acts"; - yet there is more. There is His "excellent (surpassing) greatness" (Psalm 150:2).
Quite apart from His acts, we should praise the LORD simply because of who He is: "the LORD the highest: a great King over all the earth" (Psalm 47:2).
2. Where do we praise God?
In His sanctuary (Psalm 150:1). This was first in the Tabernacle, and then in the Temple. Then there was the miracle of Jesus: 'the Word became flesh, and dwelt (pitched His tent) among us' (John 1:14). This reaches its culmination in the new creation, when 'the tabernacle of God is with men' (Revelation 21:3).
Meanwhile the sanctuary is no longer confined to any one place, but 'those who worship Him must worship Him in spirit and in truth' (John 4:24).
As the worshippers gathered for worship in the courts of the Temple in Jerusalem, they could look up to the sky and proclaim: "Praise Him in the mighty firmament" (Psalm 150:1). The sun, moon and stars, are not objects for worship, but witnesses to the LORD (Psalm 19:1).
Perhaps, too, the worshippers were aware of the presence of angels (cf. Luke 2:13-14). We in our turn might be aware of 'a great cloud of witnesses' (Hebrews 12:1).
3. How do we praise?
In a word, exuberantly (Psalm 150:3-5).
For King David this included at least a band, if not a full orchestra (1 Chronicles 13:8). Furthermore, despite his wife's reservations (1 Chronicles 15:28-29), this included 'tambourines and dancing' (cf. Exodus 15:20).
In other words, 'Praise Him with your whole being' (cf. Psalm 86:12).
4. Who is to praise?
Praise is congregational (Exodus 15:1).
It is also personal (Psalm 103:1).
It is also to be universal (Psalm 150:6).
D). TO THE SEVEN CHURCHES OF ASIA MINOR.
Revelation 1:4-8.
GREETINGS
Revelation 1:4.
Here in a broad epistle from the Apostle John, “Grace and peace” combines a variation on the customary Greek “Greetings” with a condensed version of the traditional Jewish “Shalom.” The efficacy of the blessing rests in the invocation of “He who is…”
Grace is sometimes described as undeserved love, the free favour of God. That is a description of conversion, from first to last. Peace includes not only absence of conflict, but also presence of abundance.
THE TRINITY
The Father is described as “He who is, He who was, He who is to come.” This is the full impact of the name Yahweh.
The Holy Spirit is described as the “sevenfold Spirit” (Isaiah 11:2).
1. The Spirit of the LORD is the source of all God’s thoughts.
2. The Spirit of Wisdom enables us to think God’s thoughts after Him.
3. The Spirit of Understanding helps us to understand His thoughts.
4. The Spirit of Counsel helps us choose the right course for godliness.
5. The Spirit of Strength empowers us to do God’s will in our lives.
6. The Spirit of Knowledge sees God’s thoughts manifested in our lives.
7. The Spirit of the Fear of the LORD is a reverent walking in His way.
Revelation 1:5.
Jesus Christ is described as Prophet, Priest and King.
Prophet
He is the “faithful witness”. The word is literally “martyr” - with all that that implies. But the emphasis is also upon His testimony as Prophet.
Priest
He is the Priest who offered Himself, who is the “first-born from the dead”.
King
He is the King, King of kings, “ruler of the kings of the earth”.
DOXOLOGY
There follows a doxology “to Him” - that is, Jesus - “who loved us” (Revelation 1:5). There is the priority of His love to ours: “we love Him because He first loved us” (1 John 4:19).
He “washed us from our sins in His blood” - a metaphor echoed in Revelation 7:14. He is the Passover Lamb, our perfect substitute. He set us free from the clutches of death by His resurrection: in heaven, He is “a Lamb slain standing (Revelation 5:6).
Revelation 1:6.
He has made us, even us, king and priests. His God is our God, His Father is our Father. We can wax bold to approach the throne of grace with our supplications, and to play our part in the outworking of His purposes “in earth as it is in heaven”.
“To Him be glory and might, from ages to ages. Amen.”
HE IS COMING
Revelation 1:7.
He is coming in the clouds (cf. Daniel 7:13-14).
Every eye shall see Him (Philippians 2:9-11).
This includes those who pierced Him (Zechariah 12:10).
The tribes of the earth shall mourn (Matthew 24:30).
JESUS IS LORD
Revelation 1:8.
Now Jesus announces His oneness with the Father: “I am” - the name Yahweh - “the Alpha and Omega, the beginning and the ending.” He is coming back to reap the harvest of His completed work upon the Cross. He is the same One, who is, who was, and who is to come: the Almighty.
“Now is our salvation nearer than when we believed” (Romans 13:11).
E). THE RISEN LORD.
John 20:19-31.
The first half of this chapter concerned the empty tomb, and its impact upon three individuals. This second half concerns two appearances of the risen Lord to the gathered church, and includes John’s version of the great commission. It also contains the profession of faith of one of the more sceptical disciples.
It was the evening of the first day of the week: the day of the resurrection; the first day of the new creation. The disciples met together behind closed doors “for fear” (John 20:19). Fear stifles faith: this is why the Lord and His messengers so often say, ‘Fear not.’
Suddenly, and inexplicably, Jesus stood in their midst! That Jesus was able to do this is informative of the nature of the resurrection body. Walls and locked doors are no barrier, but His was still a flesh and bone body (John 20:20), with the wounds still open (John 20:27).
We can hardly imagine how startled the disciples were! Jesus’ first words to them were both familiar and reassuring: “Peace be with you” (John 20:19). Having proclaimed the Peace, Jesus displayed the marks of the Cross (John 20:20).
Imagine the delight that the disciples now felt, that their crucified Lord had most surely risen from the dead! Think of their joy, also, at His presence! Jesus repeated His greeting, and commissioned His disciples as Apostles (John 20:21).
Then Jesus breathed on them and said, “Receive ye the Holy Ghost” (John 20:22). Just as the LORD had breathed the life-giving spirit into Adam, so our Lord was symbolically infusing His Apostles with His own resurrection power, thereby anticipating the outpouring of the Holy Spirit upon the whole church at Pentecost. (This text gives us grounds to believe - along with the creeds of the church - that the Holy Spirit proceeds from the Son, as well as from the Father.)
The remission or retaining of sins (John 20:23) is declarative, and belongs to the task of preaching the gospel. Just as the high priest declared who was clean and who was unclean in cases of leprosy, so the Apostles were empowered to pronounce who would be forgiven (Acts 10:43), and who would not be forgiven (John 3:18). This is in keeping with prophetic language (Jeremiah 1:10). (Modern-day preachers share this authority only inasmuch as they faithfully proclaim what is taught in the Word of God.)
The absence of Thomas from the Easter gathering of the disciples (John 20:24) does not necessarily exclude him from the conferring of the Holy Spirit upon the Apostolic band. Perhaps his position was similar to that of the two absentee elders who ‘prophesied in the camp’ in Moses’ day (Numbers 11:27-30). However, his absence did expose him to his own gloomy predisposition (John 11:16; John 14:5).
We hear of no word of censure from the disciples, but they kept on telling him, “We have seen the Lord” (John 20:25). Thomas, for his part, would not believe it, except on his own terms. All week long Thomas was kept in limbo, struggling with his doubts.
“Eight days” (John 20:26) brings us back round to the first day of the week again. The embryo church was gathered once more, this time with Thomas also in attendance. Again the doors were shut; again the Lord “stood in the midst”; and again He pronounced the Peace.
It is part of the amazing condescension of our Lord that He also had no word of censure for Thomas, but was willing to meet the requirements of his earlier demands. Jesus’ gentle but firm reproof was, “be not an unbeliever, but a believer” (John 20:27). History is unfair to Thomas when he is continually branded ‘doubting’ - especially when we consider the depth and sincerity of his eventual declaration of faith: “my Lord and my God” (John 20:28).
Jesus’ final word in this passage reaches down through the ages to ourselves, and to the end of time. Thomas had at last believed, having seen the wounds: but “blessed are those who have not seen, and yet still believe” (John 20:29). There are other things, John admits, not written in this book (John 20:30): but these are written that we too might believe, and receive life through the name of Jesus, the Christ, the Son of God (John 20:31).
