Acts 11:1-18, Psalm 148, Revelation 21:1-6, John 13:31-35.
A). PETER’S EXPLANATION.
Acts 11:1-18.
The turning point in Luke’s Gospel was when Jesus ‘steadfastly set His face to go to Jerusalem’ (Luke 9:51). The turning point of Luke’s second volume, the Book of Acts, is found in the breaking down of objections to the inclusion of Gentiles in the church, first on the part of Peter (Acts 10:15; Acts 10:34; Acts 10:47; Acts 11:17), and then on the part of the apostles and brethren in Jerusalem (Acts 11:18). Beyond this watershed, the narrative concentrates less on Peter, and more on Paul and his Gentile missions: bringing us finally to Rome, where we at last leave Paul ‘preaching the kingdom of God and teaching the things which concern Jesus Christ with all confidence, no man forbidding him’ (Acts 28:31).
In Acts 10:1-48, Luke has already given a chronological account of the events which gave rise to the challenge of Acts 11:3. Now he allows Peter to retell the story from his point of view, for the benefit of those in the church who were critical of him. This is good, thorough, journalism; and, along with a third telling of Peter’s story at the so-called Council of Jerusalem (Acts 15:7-11), establishes the importance of this event in the history of the church.
Now, at first glance, this may appear to be an argument over Jewish kosher laws, instructing the people as to what they should and should not eat (Acts 11:7-8). However, it soon transpires that what is at stake is the ‘who’ of the company we break bread with (Acts 11:3). Interestingly, incidentally, we see here Peter’s willingness to answer to the other apostles and brethren on this matter, setting it in order for them to understand (Acts 11:4).
Taking this passage (Acts 11:1-18) as a whole, the focus is very much on what God has done. “The Apostles and brethren who were in Judaea heard that Gentiles had also received the word of God” (Acts 11:1). Isn’t it a shame when we must put one of our leaders on the carpet before we will do what we should have done when we first heard such a report: give glory to God (Acts 11:18)?
Still, if we must hear such a report, it is all to the good. It establishes, from beginning to end, that this is the work of God.
1. Peter starts with the thrice repeated vision (Acts 11:5-10); his ‘looking intently’ into the sheet (Acts 11:6); the order to eat (Acts 11:7); Peter’s objection on kosher grounds (Acts 11:8); and the further injunction, “What God has cleansed you must not call common” (Acts 11:9). Are we talking about food here, or people?
2. Peter next inserts his first awareness of the other players in what was unfolding, with the arrival “at that very moment” of the three unexpected messengers from Cornelius (Acts 11:11). “Then the Spirit told me to go with them, doubting nothing. Moreover these six brethren accompanied me” (Acts 11:12). So Peter was not without witnesses!
3. Then Peter recounts how he first heard what had happened to Cornelius (Acts 11:13), and exactly what it was that was expected of him there (Acts 11:14). Isn’t it just like our God, to have been working in one place and another at more or less the same time in order to draw together those who must needs encounter one another? Many of us can testify to such things in our own lives.
4. Peter felt that he had hardly begun to speak before the Holy Spirit fell upon his listeners, “as upon us at the beginning” (Acts 11:15). Peter remembered Jesus’ saying, reported in all four Gospels, “John indeed baptised with water, but you shall be baptised with the Holy Spirit” (Acts 11:16). At the time Peter had asked, ‘Can anybody forbid water, that these should not be baptised who have received the Holy Spirit just as we?’ (Acts 10:47). Here Peter re-framed the argument: “If therefore God gave them the same gift as (He gave) us when we believed on the Lord Jesus Christ, who was I that I could withstand God?” (Acts 11:17).
Even the diehards in Jerusalem were silenced, and glorified God, saying, “Then God has also granted unto the Gentiles repentance unto life” (Acts 11:18)! Repentance, after all, is a gift of God, given under the sovereignty of the Holy Spirit. We must be careful, therefore, that we do not stand in God’s way, by being too exclusive concerning those who we will receive as part of the family of God.
B). THE SONG OF CREATION.
Psalm 148.
The whole of creation - from the cosmos (Psalm 148:1), to terra firma (Psalm 148:7) - is called to praise the LORD. This includes angels (Psalm 148:2), and animals (Psalm 148:10), and men (Psalm 148:12). Psalm 148 could be a sermon amplifying the text of Psalm 145:10 - “All your works shall praise you, O LORD: and your saints shall bless you.”
The Apostle Paul informs us that “the whole creation is groaning and travailing in pain together until now” (Romans 8:22). The Fall of man has had cosmic consequences, introducing death and disorder into creation. With baited breath, nature awaits “the revelation of the sons of God” (Romans 8:19).
The opening exclamation OF praise (Psalm 148:1) is followed by several imperative exhortations TO praise. One by one, the various strata of the created order are challenged to take a different attitude - until at last the final invitation of this cosmic ‘altar call’ is full of expectation and hope (Psalm 148:13-14).
The appeal reaches first to the heavens (Psalm 148:1). Beginning at the place where angels dwell (Psalm 148:2), and through the starry domain of the Hubble telescope and its successors (Psalm 148:3), the summons goes forth into the sky and clouds above us (Psalm 148:4). Let them praise the LORD, for when He spoke they were created, and He made a decree that sets their limits for ever (Psalm 148:5-6).
Then the appeal is made to the earth. The command reaches down into the depths of the sea (Psalm 148:7), through the weather systems (Psalm 148:8), and up into the mountains. Trees are called to break forth into praise (Psalm 148:9); as is animal life, insects and birds (Psalm 148:10).
Then the whole human race (Psalm 148:11-12) is commanded to join the joyful symphony. The highest king is not excused; nor is the smallest child. All must join this song of praise.
The overall reason is given. The LORD has raised up the “horn” OF His people Israel (Psalm 148:14). The horn represents strength. In the song of Zechariah (Luke 1:68-69), the “horn of salvation” raised up FOR Israel is identified with Jesus.
There are no exceptions, no excuses. The LORD alone is worthy of our praise (Psalm 148:13). If mute things are able to praise God - and they are, for they “fulfill His word” (Psalm 148:8) - how much more should “a people near to Him” (Psalm 148:14).
When we worship and bless and praise God we add nothing to Him but, like the Old Testament priest, we magnify Him before the people. It is a command we should delight to obey. “Praise ye the LORD!”
C). THE PRESENTATION OF THE BRIDE.
Revelation 21:1-6.
We can imagine John in Patmos, only too aware of the sea which separated him from his congregation in Ephesus. “Sea” had come to represent not only primeval chaos (Genesis 1:1-2), but also all that is wrong in this now fallen world (Psalm 74:13-14). (Pictures are brought to my mind of uncharted waters in medieval charts: ‘Beyond here there be dragons!’) As ransomed, redeemed, renewed Israel well knew, only the true and living God can overcome the sea (Isaiah 51:10; Isaiah 51:15).
1. Now the Lord was doing a new thing. A new heaven and a new earth came into John’s view, in which there would be “no more sea” (Revelation 21:1), no more pain of separation.
2. “John saw the holy city, new Jerusalem, coming down from God” (Revelation 21:2). Old Jerusalem had once been compared with Sodom (Isaiah 1:9-10). New Jerusalem is identified as the “holy” city. Unlike Nineveh or Tyre, Babylon or Rome, this city is not built by human endeavour. Instead, new Jerusalem descends out of heaven from God.
Just as the LORD God presented Adam with Eve (Genesis 2:22), so now new Jerusalem is seen “prepared as a bride adorned for her husband” (Revelation 21:2). This is the moment anticipated in Revelation 19:7, and in turn anticipates Revelation 21:9-10.
3. “God dwelling amongst His peoples” (plural) (Revelation 21:3). New Jerusalem is where God is, so in this descent GOD comes to set His tabernacle with us (Leviticus 26:11-12). There are echoes of the incarnation, when the Word came and “dwelt amongst us” - literally ‘set His tabernacle’ in our midst (John 1:14).
One name of the city is: “The LORD is there” (Ezekiel 48:35). Another motif is: “The LORD thy God in the midst of thee” (Zephaniah 3:17).
4. The introduction of “new Jerusalem” (Revelation 21:2), pictured as the presentation of a bride, heralded a new dawn when God would wipe away all tears (Revelation 21:4): death would at last be vanquished, mourning would cease, crying and pain would be no more (Isaiah 65:17-19).
It was ‘out with the old’ (for the former things have passed away) and ‘in with the new’ (for He that sits upon the throne is making all things new) (Revelation 21:4-5).
5. The trustworthiness and truthfulness of the Word (Revelation 21:5-6) - see also Revelation 22:6; Revelation 22:10. The authentication of the Word comes from the “I am” - who is the “Alpha and Omega, the beginning and the end.” “It is done…” (Revelation 21:6) echoes Creation (Genesis 2:1), and the Cross (John 19:30).
6. “The fountain of the water of life” (Revelation 21:6), which has hitherto been seen ‘issuing’ out from under the house of God (Ezekiel 47:1), now ‘proceeds’ out of the throne of God and of the Lamb (Revelation 22:1)
Jesus promised the woman at the well “living water” (John 4:10; John 4:14). Jesus also said, “If any man thirst, let him come unto me, and drink” (John 7:37). This is an offer open to “whosoever will” (Revelation 22:17).
D). GLORIFICATION AND LOVE.
John 13:31-35.
The inevitable process which would culminate in the self-sacrifice of Jesus on our behalf was reaching its climax. Jesus spoke of the reciprocal “glorification” of both “God” and “the Son of man” (John 13:31-32). In this we have the “glory” of the Cross (Galatians 6:14)!
The Cross is being viewed as a done deal. Using what we might call the ‘prophetic future’ tense, Jesus later tells His Father, ‘I have’ glorified You on the earth: ‘I have’ finished the work which You have given Me to do. He goes on, ‘And now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was’ (John 17:4-5).
In the Cross, the Father is glorified in that He is seen to be ‘both just, and the justifier of all who put their faith in Jesus’ (Romans 3:26). The Son is glorified in allowing Himself to be counted as ‘sin’ for us (2 Corinthians 5:21), being made a curse for us (Galatians 3:13) and shedding His blood for our redemption (Ephesians 1:7). Further, the Father glorifies the Son in raising Him from the dead (Acts 2:24) and receiving Him into heaven (Daniel 7:13).
When Jesus spoke of His glorification (John 13:31-32), He no doubt foresaw not only His death, but also His resurrection and ascension. He saw you and I, believers, ‘seated in the heavenlies in Christ Jesus’ (Ephesians 2:6). He also anticipated His coming again, not only for the remaining disciples, but for His whole church (John 14:3; Revelation 22:20).
We are struck with the tenderness of Jesus towards His remaining eleven disciples: He calls them His “little children” (John 13:33). Jesus gently told His disciples of His impending departure from this earth (John 13:33), and in the following conversation reassured them that they would follow Him soon. In the meantime, His disciples were to be marked out in the keeping of a “new” commandment of love (John 13:34-35). The old commandment of love was to be made new in the sacrifice of Jesus (John 15:13-14).
