Acts 16:9-15, Psalm 67, Revelation 21:10, Revelation 21:22-22:5, John 14:23-29, John 5:1-9.
A). THE ENCOUNTER OF OPENNESS AND TRUTH.
Acts 16:9-15.
It is a bit of a cliché, but ‘when God closes one door, He opens another.’ This was certainly the experience of Paul and his companions: Silas (cf. Acts 15:40), Timothy (cf. Acts 16:1-3), and Luke (cf. Acts 16:10). We are not told how, but one way and another two negative commands were given by the Holy Spirit. However, they were balanced by a positive leading.
First, after revisiting the congregations in Phrygia and Galatia, ‘they were forbidden by the Holy Spirit to preach the word in Asia (i.e. Turkey)’ (Acts 16:6). So they continued on towards Mysia, and would have continued on into Bithynia, but for a second time the Spirit ‘did not permit them’ (Acts 16:7). So, skirting round Mysia, they continued in the only way they could, and ‘they came down to Troas (on the Aegean Sea)’ (Acts 16:8).
Here the positive leading came in the form of a vision, revealed to Paul: a man he identified as “a man of Macedonia” stood and pleaded with him, saying, “Come over to Macedonia and help us” (Acts 16:9). Together, “we” (reports Luke) “sought to go to Macedonia, concluding that the Lord had called us to preach the gospel to them” (Acts 16:10). As with many a missionary after them, they were not following their own carefully thought-out strategy, but God’s promptings and irresistible leading.
So they sailed from Troas and headed first towards Samothrace (a rocky island rising 5000 feet out of the sea). The next day they landed in Neapolis (i.e. Kavalla). Two days to sail 150 miles (Acts 16:11), as opposed to the five days it took them to sail back (cf. Acts 20:6). From Neapolis they had a ten-mile hike inland to Philippi, the capital of that region of Macedonia, Greece. There they were staying for some days (Acts 16:12).
On the Sabbath day the missionaries headed out of the city, “to a place by a river side where prayer was customarily made” (Acts 16:13). Modern-day missionaries might seek a platform in the heart of the city: but Paul and his companions were rather teaching by a riverside outside the city; and their listeners evidently were not rabbis and philosophers, but some women who met there for prayer. God’s ways are not our ways (cf. Isaiah 55:9).
Now prayer meetings have sometimes been the very places where revivals have begun. Finding these seekers after the one true and living God, Paul was duty bound to inform them of the limits of the Judaic faith which they were, up to a point, following. There is no doubt at all that Paul would soon be sharing his message: ‘Jesus Christ and Him crucified’ (cf. 1 Corinthians 2:2), and all that that entailed.
We are here introduced to Lydia, a businesswoman, and a worshipper of God. “The Lord opened her heart to heed the things spoken by Paul” (Acts 16:14). From God’s perspective, this was the encounter which He had been working towards all along, making it inevitable that Openness and Truth should meet together here, at this time, in this place, involving these people.
The reason Lydia submitted herself and her household to baptism (Acts 16:15a) was not because of some clever oratory, powers of persuasion, or manipulation on the part of Paul. It was entirely of God, beginning to end, no matter what instrumentation He may have used. The proof of Lydia’s newfound faith was then manifested in the hospitality which she compelled the missionaries to accept (Acts 16:15b), and which was still available for them when they were released from prison (Acts 16:40).
May the Lord open our hearts, and the hearts of our households, and the hearts of His people everywhere to the truth. And to His name be all the praise, the honour, and the glory through Jesus Christ our Lord. Amen.
B). A BLESSING FOR ALL NATIONS.
Psalm 67.
The opening of this Psalm echoes the beginning of the high-priestly benediction pronounced by Aaron and his sons (Psalm 67:1; cf. Numbers 6:24-25).
The Psalm also has its foundations in the blessing of all the families of the earth through Abraham and His seed (Psalm 67:2; cf. Genesis 12:2-3).
The Apostle Paul elaborates: ‘and that seed is Christ’ (Galatians 3:16).
It is not selfish to pray that God will bless us if that blessing is seen as a channel of blessing for others.
The Psalmist speaks of God’s way being known upon earth (Psalm 67:2) – and again we see Jesus, who is the Way (John 14:6).
We read of God’s “saving power” for all nations (Psalm 67:2) - through a salvation found only in Jesus (Acts 4:12).
God is redeeming a people to Himself, through the blood of Jesus, out of every tribe, kindred, tongue, and nation (Revelation 5:9).
This was the missionary motivation which saw the Church expanding from Jerusalem, Judaea, and Samaria, to ‘the ends of the earth’ (Acts 1:8).
The blessing was never meant to be restricted to just one family, but to peoples and nations and families from “all the ends of the earth” (Psalm 67:7).
The Psalm’s refrain calls for “the peoples” to “praise you, O God: let all the people praise you” (Psalm 67:3; Psalm 67:5).
The middle verse elaborates, calling the nations into joyous song. God’s righteous judgment, and His sound government, are given as the reason for this all-encompassing and exuberant thanksgiving and praise (Psalm 67:4; cf. Psalm 96:10-13).
The occasion of this Psalm is identified by the harvest motif. Harvest is both the starting point and the prospect of Psalm 67:6.
Harvest is a theme held in common with the two preceding Psalms (Psalm 65; Psalm 66), and the one following (Psalm 68).
A successful harvest demonstrates the bounteousness of God to the ends of the earth. The ultimate harvest will be when “all the ends of the earth” revere God (Psalm 67:7).
In the meantime, there is a harvest to be reaped through prayer, and the preaching of the Word (cf. Matthew 9:36-38).
And the praising of His name (Psalm 67:3-5)!
C). THE LAMB IS THE LIGHT.
Revelation 21:10, Revelation 21:22-22:5.
This is part of John’s vision of the holy city (Revelation 21:2), “that great city, New Jerusalem” (Revelation 21:10). New Jerusalem is so vast, that John had to be placed on “a great and high mountain” in order to see it. Ezekiel had a similar experience (Ezekiel 40:2).
The old Rabbinical scholars had envisaged the walls of Jerusalem stretching as far as Damascus, and reaching up to heaven itself. John’s detailed vision (Revelation 21:16) echoes this tradition, but stands in its own right as a demonstration that all man-made efforts to reach up to heaven will ultimately fail (Genesis 11:4; Genesis 11:8). It is God the Father who has reached down to us in the Person of His Son Jesus Christ - and He alone is able, by His Spirit, to reveal to us ‘the breadth, and length, and depth and height’ of our salvation (Ephesians 3:18).
New Jerusalem descends out of heaven from God (Revelation 21:10). The dimensions of the city are magnificent, and its beauty almost beyond comprehension. Unlike old Jerusalem, here there is no need of a temple, because the ultimate sacrifice has been made in the Person of the resurrected Lamb (Revelation 21:22). The cubed shape city is itself the dwelling place of the Lord God Almighty, and here God Himself sets His tabernacle with men (Revelation 21:3).
The Lamb is ranked beside the Lord God Almighty as the Temple and the Light in the city of New Jerusalem (Revelation 21:22-23).
It is not just that God pitches His tent amongst our tents, but rather that His presence permeates all. There is no longer any need of sun or moon (Revelation 21:23) - those two ‘great lights’ which He created ‘to rule over the day and over the night’ (Genesis 1:16). Instead the glory of God - ‘who is light and in whom is no darkness at all’ (1 John 1:5) - enlightens the city, and “the Lamb is the light” thereof.
Here David, and the singers of Psalms, can meet with the LORD who is ‘our light and our salvation’ (Psalm 27:1). “The nations of those who are saved” (Revelation 21:24) shall walk in the light of the city, which is the light of the Lamb. Jesus stands with God: ‘I AM the light of the world: he that follows me shall not walk in darkness, but shall have the light of life’ (John 8:12).
Now the kings of the earth bring their glory and honour (Revelation 21:24), which represents the glory and honour of the nations (Revelation 21:26), into New Jerusalem. The gates of the city remain open: the curfew bells never need to ring, because there is “no night there” (Revelation 21:25). The open gate does not suggest that just anyone can walk in - but only those who are written in the Lamb’s book of life (Revelation 21:27).
In the next chapter, we again encounter “the water of life” (Revelation 22:1). In Revelation 21:6 it was a fountain: now it is a river (Ezekiel 47:5). Jesus uses similar language to speak of the work of the Holy Spirit in our lives (John 4:14; John 7:38-39).
This “pure river of the water of life” proceeds “out of the throne of God and of the Lamb” (Revelation 22:1). The Holy Spirit proceeds from both the Father and the Son.
Either side of the river we encounter the tree of life (Revelation 22:2), forbidden to us since man’s fall (Genesis 3:24). The tree bears fruit all year round, and the leaves are for the healing of the nations. The presence of kings (Revelation 21:24) and nations (Revelation 21:26; Revelation 22:2) indicates that the gospel is not limited to just one group of people, but is open to all who will come (Revelation 22:17).
All tears have been wiped away, death is banished, sorrow flees away, crying is no more, pain is gone (Revelation 21:4). Defilement, abomination and lies are forbidden (Revelation 21:27). “There shall be no more curse” (Revelation 22:3).
In New Jerusalem, the throne (singular) is inhabited by God and the Lamb, and His (singular) servants shall serve Him (Revelation 22:3). Amazingly, we are told that “they shall see his face” (Revelation 22:4). Gone is the fear that ‘no-one can see the face of God and live’ (Exodus 33:20): now His name is upon their foreheads (Revelation 22:4).
Again we are reminded of the presence of the Lord God as the light of the city. There is no need of candle nor light of the sun, for there is “no night there” (Revelation 22:5). The Lord “enlightens” His people, “and they shall reign to the ages of the ages” (Revelation 22:5).
D). A SPIRITUAL ABIDING OF THE FATHER AND THE SON.
John 14:23-29.
Today’s short excerpt comes by way of response to the question of Judas (not Iscariot), “Lord, how is it that You will manifest Yourself to us, and not to the world?” (John 14:22).
Typical of the disciples and many of their Jewish contemporaries, Judas seems to be expecting the Messiah to be a Maccabean type leader who will raise an army to vanquish the Romans from the Promised Land. This notion Jesus always resisted (e.g. John 6:15). The Lord’s own understanding of His exaltation was of a different order, and it included a Cross (John 12:32).
Jesus’ answer is that the manifestation of His Messiah-ship is of a much more personal nature. He will not manifest Himself to everyone, but only to those who love Him and keep His “word” (John 14:23a). Notice how closely our love and our obedience are bound together (cf. John 14:15; John 14:21; 1 John 2:3-5).
Jesus says of those who love Him and keep His word that “My Father will love” them (John 14:23b). Jesus is talking here of a particular delight that the Father has in those who have ‘known and believed the love that God has for us’ (1 John 4:16a). The result is a Spiritual abiding of the Father and the Son with such a person (John 14:23c; cf. 1 John 4:16b).
Those who do not love the Lord do not keep His words (John 14:24a; cf. John 8:42). Yet the word that Jesus speaks is the word of the Father who sent Him (John 14:24b; cf. John 7:16; John 5:38). So do WE believe it (John 14:10)?
There is a process of teaching going on here (John 14:25; John 14:29; John 15:11; John 16:1; John 16:12). Jesus sums it all up in His prayer at the end of the Upper Room Discourse (John 17:6-8). In today’s passage He says, “These are the things I have spoken to you while being present with you” (John 14:25).
As Jesus had already said, He would pray the Father who would send another advocate, or counsellor, who would abide with His people forever (John 14:16). Now Jesus is the advocate with the Father (1 John 2:1); and the Spirit of truth is the counsellor who dwells with us and is in us (John 14:17). Thus, Jesus had assured the disciples, “I will not leave you orphans: I will come to you” (John 14:18).
While Jesus is away, we have the Holy Spirit whom the Father sends in Jesus’ name, to help us and teach us and bring to mind the things which Jesus taught (John 14:26). This revivification of our memories is not only for the writers of the New Testament, although it is that. Under the influence of the Holy Spirit we also are enabled to learn, and to recollect the “all things” necessary for our salvation (cf. 1 Corinthians 2:10).
Jesus’ parting gift is a “peace” such as the world cannot give (John 14:27a). The peace that Jesus gives is based in the salvation purchased for us with His own blood (cf. Romans 5:1). On this basis we are exhorted to “Let the peace of Christ rule in our hearts” (Colossians 3:15).
“Let not your heart be troubled” (John 14:27b), Jesus reiterates from John 14:1a. To which He now adds, “neither let it be afraid” (John 14:27c). If God is for us, who can possibly prevail against us?’ (Romans 8:31).
Well, why should the disciples not let their heart be troubled: after all, Jesus kept saying He was going away? Jesus did not deny saying this, but He added: “If you loved Me, you would rejoice because I said I am going to the Father, for the Father is greater than I” (John 14:28).
As touching His Godhead, Jesus had taught earlier, ‘I and the Father are One’ (John 10:30). But here He says, “My Father is greater than I” (John 14:28c). This is the mystery of the incarnation, the Word becoming flesh (John 1:14).
Jesus did not count equality with God a thing to be selfishly held on to, but ‘emptied Himself’ and took on the form of a servant (Philippians 2:6-7). This was a temporary situation, so Jesus’ going back to the Father (John 14:28) was a good thing, because then He could resume ‘the glory I had with You before the world was’ (John 17:5).
“I have told you all this before it takes place,” Jesus said, in effect, “so that when it happens you might believe” (John 14:29). So, let not your heart be troubled (John 14:1). Let not your faith be shaken!
E). A HEALING AT THE SPA.
John 5:1-9.
The miracle [literally ‘sign’ (John 4:54)] of the healing of the boy at Capernaum is immediately followed in John’s account with another healing, this time at an unspecified feast in Jerusalem (John 5:1-9).
THE NEED (John 5:1-5).
A man who had had an infirmity for 38 years lay by the Spa of Bethesda. So did many other people, each with challenges of their own. There was nothing special about this man as opposed to anyone else.
DIVINE SELECTION (John 5:6).
Then Jesus arrived on the scene, singled him out and asked him whether he really wanted to be healed. It was a reasonable question: some beggars make their living out of being sick. There is also a temptation for all of us to revel in that which draws attention to ourselves.
PREVARICATION (John 5:7).
The man’s evasive answer was that he was waiting for someone to carry him down into the water: but there was no-one. It is easy to resort to popular means for healing, but sometimes we need to look within ourselves to see if there is a deeper spiritual reason for our suffering (cf. John 5:14). Do we really want the touch of Jesus in our lives?
DIVINE COMPASSION (John 5:8).
Jesus graciously reached into the man’s situation, and commanded him to get up. There was still nothing to commend this man to Jesus, no indication of an acknowledgement of his deeper need. The incarnation is all about what Jesus came to do “while we were yet sinners” (Romans 5:8; Ephesians 2:13).
RECEIVING THE WORD (John 5:9).
The healing took place as soon as the words left Jesus’ mouth. It was not conditional upon anything within the man. It only remained for the man to obey.
