Acts 2:14, Acts 2:22-32, Psalm 16:1-11, 1 Peter 1:3-9, John 20:19-31.
A). AN INAUGURAL ADDRESS FOR THE NEW TESTAMENT CHURCH.
Acts 2:14a, Acts 2:22-32.
This is the second part of Peter’s address at Pentecost. In the first part (Acts 2:14-21), the Apostle, speaking on behalf of ‘the eleven’ (Acts 2:14), explained the various phenomena which attended the outpouring of the Holy Spirit on that occasion. This second part represents, in many respects, the beginning of Christian preaching.
Notice Peter’s words. First, the Apostle addresses, the “Men of Israel” (Acts 2:22). This is perhaps more specific than the ‘Men of Judah and all that are dwelling in Jerusalem’ (Acts 2:14) - which included all the visitors from throughout the Empire who had come up to the City for the feast (Acts 2:9-11).
Next Peter says, authoritatively, “Hear these words” (Acts 2:22). It was as if the Apostle had said, ‘This is the Word of the LORD,’ like one of the old Prophets. Or ‘Whoever has an ear to hear, let him hear,’ like Jesus.
The first words of the first truly Christian sermon here begin: “Jesus of Nazareth…” This is where all preaching must begin, and focus. Peter goes on to speak of Jesus’ works (Acts 2:22); Jesus’ death (Acts 2:23); Jesus’ resurrection (Acts 2:24; Acts 2:32); and Jesus’ exaltation to the right hand of God (Acts 2:33-36).
First, Jesus is a man.
Second, Jesus is “approved by God.”
Thirdly, none of these things happened in a corner (cf. Acts 26:26) - they happened “among you” (Acts 2:22).
1. How was Jesus approved (Acts 2:22)?
First, by “miracles” (demonstrations of the ‘power’ of God - the Greek word of which gives us our English word ‘dynamite’).
Second, by “wonders” - causing the kind of amazement expressed by the Apostles’ hearers at Pentecost (Acts 2:7), who each heard ‘the wonderful works of God’ in their own language (Acts 2:11).
Thirdly, by “signs,” attesting spiritual truth (this was the Apostle John’s favoured word for Jesus’ miracles in his Gospel).
2. How did Jesus die (Acts 2:23)?
First, “by the determinate counsel and foreknowledge of God.” So, Jesus was “handed over” by God, before ever he was ‘handed over’ by Judas Iscariot (same verb). This is a mystery, but there was a divine necessity in the death of Jesus: Scripture must needs be fulfilled (Luke 24:26-27; Luke 24:44-46; Acts 3:18; Acts 13:27; Acts 26:22-23).
Second, Jesus was “taken” by certain of Peter’s addressees: the ‘men of Israel’ (cf. Acts 2:22). It is evident in the Gospels that certain of the Jewish leadership, motivated by jealousy, conspired against Jesus throughout His ministry. This is the culmination of all that.
Thirdly, they handed Jesus over to “those outside the law” (of Moses): that is, the Romans. Luke does not accuse the Romans of being “wicked” in this verse, as some of our translations suggest - just “lawless”. However, this determined the means of Jesus’ execution, which was crucifixion: emphasizing even here, perhaps, the cursedness of ‘one hung on a tree’ (cf. Galatians 3:13)!
3. How was Jesus raised (Acts 2:24-32)?
First, Jesus was raised by God (Acts 2:24; Acts 2:32; cf. Acts 13:34; Acts 17:31). God “loosed the pains of death” (cf. Psalm 116:3; Psalm 116:8; Psalm 116:16). Not only this, but “it was impossible for death to hold Him” - Jesus’ resurrection was inevitable because of God’s pre-determined set purpose (cf. Acts 2:23).
Second, Jesus was raised in fulfilment of Scripture. Peter quotes Psalm 16:8-11, and argues that King David, speaking as a prophet, had foreseen the resurrection of Jesus (Acts 2:25-31). The Apostle Paul uses the same argument (Acts 13:34-37).
Thirdly, the fact that Jesus was raised is attested by the Apostles, and other witnesses (Acts 2:32). If we think that their interpretation of Psalm 16 as applying to Jesus is strange, we must also consider that they knew it to be true from their encounters with Jesus after His resurrection. So, yes, God raised Him up; and yes, this was the fulfilment of the Scriptures: but we also know this to be true (they could say) because “we are witnesses” to the fact.
As we see the Old Testament and the New Testament converging in their testimony to the resurrection of Jesus, let us continue to live in the dynamite power of it. As Easter people, we have Jesus’ resurrection power coursing in our veins. And there is nothing, but nothing, shall ever separate us from the love of God which is in Christ Jesus our risen, conquering Lord (cf. Romans 8:38-39).
B). A PSALM OF CONFIDENCE IN THE LORD.
Psalm 16:1-11.
To say, ‘I am hoping that I am hoping’ is to make hope itself the object of our hope. To say, ‘I don’t know if I have enough faith to believe that’ is to make the power to believe the basis of our faith. The Psalmist David is of another mind.
The opening petition of Psalm 16:1, “Preserve me O God,” is grounded in his trust in the LORD: “in thee do I put my trust”. We do not know the occasion of this composition, but the Psalmist’s life was often fraught with danger. Like our Lord Jesus, David knew betrayal by friends and deceit by enemies.
The writer did not imagine that somehow he deserved the LORD’s goodness. None of us do. Instead, he humbly admitted his own limitations: in effect, “I have no good apart from you” (Psalm 16:2).
Not only did the Psalmist yearn after the LORD. The right-thinking believer also has a high regard for God’s faithful people (Psalm 16:3). We cannot love the Lord if we hate the brethren (1 John 3:14).
As for those who follow other ‘gods,’ they only multiply their own sorrows (Psalm 16:4). The righteous man will have nothing to do with their incantations or ablutions. Even the names of other ‘gods’ shall not pass his lips (cf. Exodus 23:13).
Every tribe in Israel had their own apportioned inheritance, but David - like the Levites - found his portion in the LORD Himself. Our cup of destiny is wrapped up in our service of the LORD (Psalm 16:5).
It is more important to have a godly heritage than to possess even the best of the land (Psalm 16:6). Our inheritance might be meagre - and already spent - but our relationship with the Lord endures forever. ‘It is better to be a doorkeeper in the house of my God, than to dwell in the tents of wickedness’ (cf. Psalm 84:10).
David received counsel from the LORD when he set his heart to seek the LORD in the night watches (Psalm 16:7). We cannot complain of unanswered prayer if we do not take time, even make time, to pray. Then we will emerge with blessing towards the Lord upon our lips, not cursing.
Having once set the LORD before us, we must go on setting the LORD before us. “Because He is at my right hand, I shall not be moved” (Psalm 16:8). Walk in His path, His way, and you will find Him a very present help in time of trouble (cf. Psalm 46:1).
“Therefore,” says the Psalmist, “my heart is glad” (Psalm 16:9). Reassurance of God’s presence uplifts his spirit, and rejoices his soul. Even his body can rest in hope.
Psalm 16:10 intones the quiet joy of Easter. I read in the Greek of Acts 2:27, “You will not leave my soul in Hades, nor will you give your holy (one) to see corruption.” There Peter is making the case for Jesus’ resurrection as having been foretold by David in our present passage (Psalm 16:8-11; cf. Acts 2:24-31).
David, meantime, could look forward to better things to come. Because of Jesus’ ‘triumph o’er the grave,’ God does not abandon His people to death. The Lord shows us the path of life, fullness of joy in His presence, and “pleasures evermore” (Psalm 16:11).
C). FAITH IN THE MIDST OF TRIALS.
1 Peter 1:3-9.
It is no mistake that the first letter of the Apostle Peter is prominent in liturgical calendars in the season immediately following Easter. Those churches and Christian communities who use the book as a kind of catechism for new converts certainly stand in a long tradition. Easter is a time of new beginnings and baptisms, and 1 Peter has helped inform, shape and mould catechumens into the image of Christ throughout church history.
However, we must not lose sight of the fact that these words were originally written to a specific group of believers - albeit a large one (1 Peter 1:1) - at a specific time. It appears that persecution was looming on the horizon of Peter’s immediate sphere of influence. Like Paul, Peter had to address a ‘present distress’ (1 Corinthians 7:26).
In the opening benediction (1 Peter 1:3), Peter refers to the plurality of the Godhead. The Father and the Son are mentioned, and the work of the Spirit is seen in the reference to our new birth (cf. John 3:5-7). We praise God for His mercy, and for the lively living hope into which we enter as a fruit of the resurrection of Jesus.
That hope reaches beyond the restrictions of space and time into heaven itself (1 Peter 1:4). There we have an inheritance that is eternal and incorruptible, incapable of decay, pure and undefiled. There Christ is seated (Mark 16:19), His work completed (John 19:30) - and we are seated with Him (cf. Ephesians 2:4-6).
Meantime, back on earth, we are the hands and feet and mouth of Jesus to continue His work, by the Spirit, here. Our hope is not ‘pie in the sky when I die,’ but is translated into a present reality when we do His bidding. We are the community of faith, kept by the power of God, eagerly awaiting, and working towards, the fullness of His salvation (1 Peter 1:5).
There is much in prospect to cheer our hearts and in which to rejoice in the here and now (1 Peter 1:6). This encourages us when we have to face stressful seasons in our lives. Peter speaks of our present trials, whatever they may be, grieving us - but we know from our conversions, from the death of the old and the emergence of the new, that weeping is followed by joy as surely as morning follows night (Psalm 30:5).
These times of testing are not to be despised, but embraced as an opportunity for the “proving” of our faith (1 Peter 1:7). We read elsewhere, ‘Count it all joy when you fall into various trials, knowing that the proving of your faith produces patience’ (James 1:2-3). Our “trial by fire” serves to remove the dross out of our lives (1 Corinthians 3:11-15).
Our ‘light afflictions’ produce a disproportionate recompense in glory (2 Corinthians 4:17-18). Our hope rests in the certainty of the return of Jesus, when those who endure the trials of this life shall be made partakers of His glory (Romans 8:18). Our faith is proven to be more precious than gold, not for our own praise and honour and glory, but His (1 Peter 1:7).
One week after Easter the risen Lord Jesus graciously appeared in the upper room for the benefit of Thomas, who had missed the meeting the previous week. The Lord gently chided Thomas, not for missing church, but for his unbelief - and Thomas became a witness of the resurrection with an amazing confession of faith. Then Jesus blessed us from afar, down through the ages: ‘Blessed are those who have not seen and yet have believed’ (John 20:26-29).
We do not now see Jesus, yet we love Him. We do not see Him in the flesh, but we believe in Him. Through the eye of faith we are present possessors of a glorious and inexpressible joy (1 Peter 1:8).
We are also present possessors of the salvation which Jesus won for us on the Cross. We have received the Holy Spirit as a down-payment on our inheritance (Ephesians 1:13-14). The fullness of salvation awaits us at the return of Jesus Christ (1 Peter 1:9).
D). 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).
