Jeremiah 31:1-6, Psalm 118:1-2, Psalm 118:14-24, Colossians 3:1-4, Acts 10:34-43, John 20:1-18, Matthew 28:1-10.
A). AN EVERLASTING LOVE.
Jeremiah 31:1-6.
The book of Jeremiah is mostly, but not exclusively, a book about God’s judgment. The painful ‘rooting out, pulling down, destroying, and throwing down’ spoken of in Jeremiah’s commission was but a purging, to make room for later ‘building and planting’ (Jeremiah 1:10). When we undergo the chastening of the LORD, it is because ‘Whom He loves, He chastens’ (Proverbs 3:12; Hebrews 12:6).
Written when the Babylonians were already at the gate of Jerusalem to execute (unbeknown to them) the LORD’s judgment against that city - and at a time when all other hope was lost - Jeremiah chapters 30 to 33 appear as Jeremiah’s ‘Little Book of Consolation’. Our present passage (Jeremiah 31:1-6) opens with the LORD reassuring all the families of Israel that He will not cease to be their God, and they His people (Jeremiah 31:1). The New Testament gives us warrant to extend this to include all who are ‘chosen in Christ from the foundation of the world’ (Ephesians 1:4).
In Jeremiah 31:2, the LORD speaks of the people who were left of the sword “finding grace in the wilderness.” This no doubt carried echoes of Israel’s exodus out of Egypt, but also addressed the remnant of those who escaped the sword in Jeremiah’s own day. Perhaps, too, we have wilderness experiences in our own lives, and find that the Lord has not deserted us even there.
After all, the LORD had embraced them (us) with “an everlasting love,” and continues to draw His people not because of their merits, but because of His grace and loving-kindness (Jeremiah 31:3). This becomes significant when applied to those who went into exile in Jeremiah's day, who had escaped the sword (Jeremiah 51:50), and who would eventually experience a new exodus by returning to the land.
Jeremiah envisages a time of rebuilding for all Israel (Jeremiah 31:4). Mentioning the mountains of Samaria (Jeremiah 31:5), he speaks of a day when the watchmen of Ephraim will encourage their people to return to Zion (Jeremiah 31:6) - representing not only Jerusalem, but also the right worship of the LORD (John 4:22). This reunion of the divided kingdom is anticipated by other prophets (e.g. Ezekiel 37:21-22).
Taking Jeremiah 31:3 as our main text, we may observe the following:
1. There is an imminence about the statement that “The LORD has appeared to me”.
Earlier the emphasis had been upon the LORD being far off as well as near (Jeremiah 23:23), but now the people needed the reassurance that ‘the LORD is near to all those who call upon Him’ (Psalm 145:18).
2. There is a certainty about the statement, “Yea, I have loved you”.
This could almost be one of Jesus’ ‘Amen, amen’ sayings: so often translated as ‘Verily, verily’; ‘Truly, truly’; and the like.
3. And what does the LORD say, to Jeremiah; through Jeremiah to Israel; and to us? “I have loved you”!
This is not a merited love. Israel was a nobody, nothing, nation when God called them out of Egypt (Deuteronomy 7:7-8). Yet the LORD ‘set His love upon them’ for no other reason than ‘because he loved them.’
4. This is personal: “I” have loved “you.”
Personal to Jeremiah. Personal to Israel. Personal to you, Christian believer, and to me.
5. There is an “everlasting”-ness about this love.
It did not begin with Adam, but before Adam, for ‘God is love’ (1 John 4:8). It has its existence in the Personhood of the Triune God. It is an endless, never-failing love.
6. The effect of this love in the lives of God’s people is that it has drawn us with the cords of His loving-kindness.
(i) He drew us out of the mire of sin by the Cross of Jesus (Romans 4:25).
(ii) He drew us out of the grip of death by His resurrection (Romans 6:5).
B). A CAUSE FOR CELEBRATION.
Psalm 118:1-2, Psalm 118:14-24.
The Orthodox Celebrant passes in and out amongst his congregation, repeating his announcement in the Indigenous language of each people group: ‘The Lord is Risen!’ Each ethnic group answers in their own native tongue: ‘He is risen indeed!’ The appropriate response to the Easter message is, first and foremost, celebration (Psalm 118:1-2).
Psalm 118:14-24 has long been used by the Christian Church as a part of the Easter message. These verses are included in the lectionary readings for Easter Sunday, in all years. The same verses are often sung in seasons of Communion in non-liturgical churches.
This is not without Biblical precedent. The Psalm itself 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 gateman 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.
If there ever was a moment when the Sabbath shifted from what we call Saturday to what we call Sunday, it was on what we call Easter Sunday. We are living in a new day: not just for 24 hours, but ever hereafter. Truly, this is cause for celebration.
C). SEEKING AND SETTING OUR HEARTS ON THINGS ABOVE.
Colossians 3:1-4.
1. Since we have been “risen with Christ”, then we must “SEEK THOSE THINGS WHICH ARE ABOVE, where Christ is…” (Colossians 3:1). We are to focus our lives on the One at “the right hand of God.” The posture mentioned is important: He is “seated”, His work completed (cf. Hebrews 1:3; Hebrews 10:12).
The Lord Jesus Himself teaches us to ‘seek first the kingdom of God, and His righteousness’ (cf. Matthew 6:33); ‘and all these things shall be added unto you.’ Our earthly benefits are wrapped up in the heavenly realities. And ‘When ye pray, say… Thy kingdom come… as in heaven, so in earth’ (cf. Luke 11:2).
2. Paul next calls for a little mind-renewal (cf. Romans 12:1-2). “SET YOUR AFFECTION ON THINGS ABOVE” (Colossians 3:2). This is not to walk around with our eyes-to-the-sky bumping into things - but to fix our spiritual gaze upon those things which are spiritual and eternal, rather than on the passing things which are of the earth. Such things are but a shadow of the ultimate reality (Colossians 2:16-17), but we are to live our lives here according to the pattern of the substance (cf. Hebrews 8:4-6; Hebrews 9:23-24; Hebrews 9:28).
This is possible because of our union with Christ (Colossians 3:3). If the hidden things of Jesus are to be manifested to our generation, it will be through His believing people. Such people are “dead” to the things of the world - Christianity allows no compromise. The world may mock at this, but don’t let it be because we are not living up to our calling!
There will come a day when our lives, which are presently (by faith) bound up in Christ, will be manifested for what they are (Colossians 3:4). Jesus has already prayed that we might be with Him where He is, and behold His glory (cf. John 17:24). This is a process which has already begun (cf. 2 Corinthians 3:18), and which awaits its ultimate manifestation (cf. 1 John 3:2).
D). A WORD TO THE GOD-FEARING.
Acts 10:34-43.
Whilst meditating on a rooftop in Joppa, the Apostle Peter received a vision in which he was warned ‘not to call anything impure which God has cleansed’ (Acts 10:15). Meanwhile, in Herod’s seaport of Caesarea, a God-fearing Roman Centurion named Cornelius had received a vision in which God instructed him to send for the Apostle Peter, and ‘he shall tell you what it behoves you to do’ (Acts 10:6). When the Centurion’s messengers arrived, Peter, in obedience to the Holy Spirit, went with them (Acts 10:19-20).
This was a momentous moment in the life of the fledgling church, who in the person of one of their acknowledged leaders and his companions broke Jewish protocol, and went to the home of this Gentile, and openly received non-Jews into the church of our Lord Jesus Christ. The newly enlightened Peter was happy to accept the challenge of Cornelius, his family and friends, who were all gathered ‘before God to hear all things which you have been ordered by God’ (Acts 10:33).
Peter began, "Of a truth I perceive that God is no respecter of persons..." (Acts 10:34). In other words, God is without partiality: God accepts men from every nation who fear him and do what is right (Acts 10:35). Whatever your background, whatever your nationality, the gospel is for you.
God’s plan all along has been to gather from all nations, beginning with Abraham (cf. Genesis 12:3), ‘such as are being saved’ (cf. Acts 2:47). You know already, Peter told his God-fearing listeners, “the word which God sent to the children of Israel” (Acts 10:36-37). [‘These things did not happen in a corner,’ as the Apostle Paul would later add (cf. Acts 26:26).]
The content of the word, in general, was: -
(i) “preaching peace by Jesus Christ: He is Lord of all” (Acts 10:36).
‘Peace with God through the Lord Jesus Christ’ (cf. Romans 5:1) is of the essence of the gospel, as is the breaking down of the walls of partition between Jew and Gentile (cf. Ephesians 2:14). Reconciliation with God leads to reconciliation with one another (cf. Ephesians 2:16).
(ii) “He is Lord of all” (Acts 10:36) - not just of Israel.
This word was published throughout Judea, beginning from Galilee (cf. Isaiah 9:1; Matthew 4:15), after the baptism John preached (Acts 10:37). The author of Acts has already mentioned the baptism of Jesus in his Gospel (cf. Luke 3:21).
From here, Peter’s sermon is a retelling of the gospel story, of which Peter and his companions were witnesses “both in the land of the Jews and in Jerusalem” (Acts 10:39). It sounds almost like the recitation of a Creed: -
1. God anointed Jesus of Nazareth with the power of the Holy Ghost (Acts 10:38; cf. Luke 3:22).
2. Jesus went about doing good, and healing all that were oppressed of the devil: for God was with Him (Acts 10:38).
3. Him they slew and hanged on a “tree” (Acts 10:39). Thereby He took upon Himself the curse which we deserve (cf. Galatians 3:13).
4. Him God raised up on the third day, and showed Him openly (Acts 10:40).
5. He was shown, alive after He had been dead, not to everyone, but to witnesses chosen before by God. Peter could also add, “we ate and drank with Him” (Acts 10:41). This was a proof that He was indeed alive.
6. “He commanded us also to preach to the people, and to testify that it is He who was ordained to be judge of the living and the dead” (Acts 10:42).
7. “To Him all the prophets gave witness” (Acts 10:43; cf. Luke 24:26-27; Luke 24:44-45).
8. “Through His name whoever believes on Him shall receive remission of sins” (Acts 10:43).
While Peter yet spoke, the Holy Ghost fell upon his hearers (Acts 10:44). They spoke in tongues (Acts 10:46) - symbolising thereby the eradication of the language barriers which could so easily hinder the spread of the Gospel to the nations. Having received the Holy Spirit, there was nothing to prevent them from being baptised (Acts 10:47-48).
Peter went back to Jerusalem with his report, and was accused of eating with Gentiles (Acts 11:3). This was of course true. However, once Peter had explained his actions to the brethren, they held their peace, and glorified God, saying, ‘Then has God also to the Gentiles granted repentance unto life’ (Acts 11:18).
This was the Gentile Pentecost.
E). THE EMPTY TOMB.
John 20:1-18.
While Jesus’ enemies had been busying themselves setting a watch over His tomb, the disciples had been sitting quietly at home, keeping the Sabbath. At first dawn Mary Magdalene - and some other women - came to the sepulchre, and found the stone had been rolled away (John 20:1)! Jumping to an immediate conclusion, Mary left the other women to make their own discoveries. She ran immediately to tell Simon Peter (who had run away while she kept vigil at the Cross); and John (who had been there to the bitter end, and with whom Mary the mother of Jesus now resided).
“They have taken away the Lord!” she exclaimed. (She does not say who she thinks “they” are.) “And we (plural) don’t know where they have laid Him” (John 20:2)! (Notice she is still talking about “the Lord” and “Him” - not ‘the body’ or ‘it’).
The boys set off on a footrace (John 20:3-4), leaving Mary to return to the tomb at her own pace. The Lord’s mother probably remained still in the house.
Arriving first at the sepulchre, John looked into the tomb and saw the linen clothes lying (John 20:4-5) - but he did not enter. Peter arrived and immediately went into the sepulchre, and noted the arrangement of the clothes (John 20:6-7). Then John went in, and “seeing he believed” (John 20:8) - although just what he was believing at this stage he was not so sure (John 20:9).
After the boys had gone home (John 20:10), we catch up with Mary again outside the tomb, weeping - and then peeping inside (John 20:11). Mary saw two angels, and how they were arranged - one where Jesus’ head had been, and one where His feet had been (John 20:12). Mary, in her grief, saw no significance in this.
After their tender enquiry concerning her tears, Mary repeated the conclusion she had drawn, but now speaks possessively and singularly of “my Lord” and “I” (John 20:13).
Something made her turn back (John 20:14)! Was it the demeanour of the angels - a change in posture, or a look of recognition as the Lord (whom she sought) came up behind her? Or perhaps a shadow, or a sound? We do not know.
Or did she perhaps sense His Presence? Not perhaps as the Friend she had known, but as a servant to her single obsession: that of finding her Lord. I wonder how many times the Lord draws near to us, and we do not know it - and rather than serving Him, we want to manipulate Him into our service!
Jesus repeated the question that the angels had asked, adding, “Whom do you seek?” She presumed He was the gardener, and questioned Him as such, fully intending to take charge of the body herself (John 20:15). Yet still, for her, the body was “Him.”
Then Jesus pronounced her name: “Mary” (John 20:16). ‘He calls His own by name, and they know His voice’ (John 10:3-4). At last she recognised His voice.
Again we are told she “turned” - perhaps adjusting her position in relation to Him. The greatest turning, the greatest adjustment for any of us comes with the recognition of His call - not His death, not the empty tomb, not encountering Him as a stranger - but recognising Him, as Mary now began to do, as our very own ‘Teacher!’
“Touch me not,” said Jesus (John 20:17). Or rather, ‘Do not keep on holding on to me’ - as if my bodily Presence was all - “for I am not yet ascended to my Father.” Now - “go and tell my brethren” (the same brethren who all but one abandoned Him!)
The message which Mary was commissioned to share was that of Jesus’ soon-coming ascension - to “my Father,” He told her to tell the disciples, and “your Father.” (Same Father, but His by eternal generation, and theirs by regeneration.)
“My God, and your God” has echoes of Ruth 1:16, which is well worth reading again at this point. The disciples might eventually remember that Jesus was ‘going to prepare a place for’ them (John 14:2-3).
Mary obeyed her commission, and “went and told the disciples that she had seen the Lord” (John 20:18), and what He had said to her. For John, for the purposes of this part of his account, three witnesses are enough. The beloved disciple is content to record the varying reactions to the empty tomb of one of the women, himself, and one other man.
F). EASTER MORNING.
Matthew 28:1-10.
We noted on Palm Sunday that there was an ongoing spiritual shakedown taking place in Jerusalem, signified by the whole city (meaning the people in it) being ‘moved’ by the events of Palm Sunday (Matthew 21:10). It was also seen straight afterwards in the cleansing of the Temple (Matthew 21:12), and in the cursing of the fig tree (Matthew 21:19). We also observed, in passing, how this fits in with the idea of the whole creation groaning, waiting for the revelation of the children of God (Romans 8:19-22).
The seismic phenomena during the latter part of holy week were also an indication of the spiritual upheaval. ‘The curtain in the Temple was rent in twain from the top to the bottom’ (an act of God). ‘The earth did quake, and the rocks rent; and the graves were opened’ - and certain individuals were raised from the dead (Matthew 27:51-54)!
On resurrection morning the women came to see the sepulchre (Matthew 28:1), and found an angel sitting on the stone which had sealed the tomb of Jesus (Matthew 28:2). As far as I can tell it was the angel who had moved the stone, compelling the earth to surrender Jesus’ already risen body. Then there was another earthquake.
Matthew describes the angel (Matthew 28:3), and how the keepers ‘quaked’ for fear of him (Matthew 28:4). What a morning! Jesus rose from the dead (Matthew 28:5-6) - but the living became ‘as dead men’ (Matthew 28:4)!
The angel specifically instructed the women: “Fear not ye” (Matthew 28:5). Not that they had the dread fear of the angel indicated in the demeanour of the guards: but rather they were concerned for the body of Jesus. Hence the “answer” of the angel (Matthew 28:5).
One orthodox church near where I live is attended by people of several European nationalities. On Easter morning the celebrant walks in and out amongst the congregation, audibly sharing the momentous news in the language of each nation group: ‘The Lord is risen!’ Each nation group replies in their own language: ‘He is risen indeed!’
The words of the angel to the women must have thrilled their hearts. “He is not here: for He is risen.” If this was not enough, he offered them the evidence: “Come, see the place where the Lord lay” (Matthew 28:6).
Remember the account of the siege of Samaria, when some lepers living outside the city were the first to discover that the enemy had withdrawn? For a while they fed themselves to the fill, and gathered loot from the deserted enemy camp, oblivious to the privations of those within the besieged city. Then, mercifully, their collective conscience was awakened - ‘We do not well: this day is a day of good tidings, and we hold our peace… now therefore come, that we may go and tell’ (2 Kings 7:9).
Wonderful news is meant for sharing: so the women were next instructed to “go quickly, and tell His disciples that He is risen from the dead” (Matthew 28:7). Their report might well be met with unbelief (Mark 16:11), but they were not to let that deter them. They might well be subjected to ridicule for saying such a thing (Luke 24:11), but they were to “fear not” (Matthew 28:5).
The women departed “with fear and great joy… to bring His disciples word” (Matthew 28:8) - but they met the risen Lord Jesus on the way. At His greeting, Matthew tells us, “they held Him by the feet, and worshipped Him” (Matthew 28:9). Jesus said, “Be not afraid” (Matthew 28:10).
Both the angel (Matthew 28:7), and Jesus (Matthew 28:10), spoke of Galilee, where it had all begun. There at last Peter and the disciples would understand that their calling was not to be fishers of fish (John 21:3), but fishers of men (Matthew 4:19). We may not keep the good news of the gospel to ourselves, but must without fear proclaim it in accordance with the commission of Jesus (Matthew 28:19).
