Acts 1:6-14, Psalm 68:1-10, Psalm 68:32-35, 1 Peter 4:12-14, 1 Peter 5:6-11, John 17:1-11.
A). A CHURCH AT PRAYER.
Acts 1:6-14.
The eleven surviving Apostles had just been told that they would be ‘baptised with the Holy Ghost not many days from now’ (Acts 1:5). Now they were asking the risen Lord Jesus, “will you now restore the kingdom to Israel?” (Acts 1:6). They were asking, in effect, ‘are we there yet?’
Jesus had previously taught that ‘no man knows the day or the hour’ of God’s purposes - ‘not even the Son’ (Mark 13:32). They seemed oblivious to the fact that ‘The secret things belong to the LORD our God’ (Deuteronomy 29:29). Jesus had to remind them, “It is not for you to know the times or the seasons which the Father has put in His own authority” (Acts 1:7).
“But you shall receive power after the Holy Ghost is come upon you” (Acts 1:8). The “you” is plural, embracing the whole group. God’s way forward is not by the overthrow of the Romans in another Maccabean revolt, but through the witness of the church to the ends of the earth, and to the end of the age (whenever that may be).
It was at this point that the newly commissioned witnesses saw Jesus “taken up: and a cloud received Him out of their sight” (Acts 1:9). The cloud had been present at the mount of Transfiguration (Luke 9:34-35); and reminds us of the Shekinah glory of the LORD which led the children of Israel through the wilderness, appeared on Mount Sinai, and which occasionally ‘filled’ the tabernacle and the Temple. Angels appeared beside the Apostles, and gently drew their attention away from their sky-watching stance with the reassurance that “this same Jesus shall come (again) as you have seen Him go into heaven” (Acts 1:10-11).
Drawn away from their sky-gazing, and in obedience to Jesus’ earlier instructions (Acts 1:4), the Apostolic band made their way back to Jerusalem (Acts 1:12). There they entered the upper room - perhaps the same room as that in which Jesus had instituted the Lord’s Supper, and perhaps the same as is associated elsewhere with John Mark’s mother. Luke takes the trouble to name the surviving Apostles at this point of church inauguration (Acts 1:13).
It is significant that Mary, the mother of Jesus was there, along with His brethren. His brethren had not always believed, so perhaps it was Jesus’ post-resurrection appearance to his brother James that changed all that (1 Corinthians 15:7). Their joining together was with singleness of mind, and with persevering prayer (Acts 1:14).
A church at prayer is a church soon-to-be-empowered.
B). LET GOD ARISE.
Psalm 68:1-10, Psalm 68:32-35
#. Psalm 68:1-3 could well serve as a prayer for revival, or even a prayer for the Second Advent of Jesus.
PSALM 68:1. Whenever the ark of the LORD set forward, perhaps even as the priests lifted the ark onto their shoulders, Moses would say ‘Rise up, LORD, and let them that hate thee flee before thee’ (cf. Numbers 10:35). Before we proceed with any project, we should make sure first that it is the LORD who is leading the way. ‘I being in the way, the LORD led me’ (Genesis 24:27).
The idea of the LORD “rising up” does not imply that He is asleep. It is not as if He is somehow inattentive. ‘Behold, He that keepeth Israel shall neither slumber nor sleep’ (cf. Psalm 121:4).
The “enemies” of God are “scattered” at the appearing of Christ at the head of His people. Sin, death and hell are vanquished. His people are equipped to ‘fight the good fight of faith’ (cf. 1 Timothy 6:12), and to engage in the great spiritual battle which lies ahead: ‘for we wrestle not against flesh and blood, but against… SPIRITUAL wickedness’ (cf. Ephesians 6:12).
PSALM 68:2-3. As in many other psalms, a difference is immediately made between the wicked and the righteous.
#. The call to rejoice in Psalm 68:3 is repeated, as also in Philippians 4:4.
PSALM 68:4. The idea of God “riding upon the heavens” is replicated in the journeying of the ark of the LORD through the wilderness. ‘Prepare ye the way of the LORD, make straight in the desert a highway for our God’ (cf. Isaiah 40:3).
An intensification of the name YHWH, “JAH,” is found here, (as also in the word ‘Hallelujah.’) This name speaks of His self-exisitence, and absolute dominion. To THIS God sing we our praises.
PSALM 68:5. ‘I will not leave you ORPHANS,’ said Jesus to His disciples (cf. John 14:18). “Widows” represent the disenfranchised, and God is seen as the judge who willingly takes their side. “God in His holy habitation” represents both heaven, and the indwelling Holy Spirit within His people. God has a particular care towards widows and orphans, which should be replicated in His holy people (cf. James 1:27).
PSALM 68:6. We are perhaps never so alone as when we first discover that we are without hope, without Christ in this world (cf. Ephesians 2:12). But when we are born anew, God sets us in His own family. There is a kinship between all who are thus ‘heirs of God and joint heirs with Christ’ (cf. Romans 8:16-17).
God sets the prisoners free (cf. Isaiah 61:1). He delivered Israel from captivity. He delivers us from the burden of sin and corruption, from death and from hell.
Jesus came to ‘proclaim liberty to the captives, and the opening of the prison to them that are bound’ (cf. Luke 4:18). However, those who continue in rebellion against Him, who refuse to find nourishment in the word of God shall “dwell in a dry land.”
PSALM 68:7. “O God, THOU wentest forth before THY people… THOU didst march through the wilderness.” The “Selah” at the end of this verse calls us to pause and reflect on what we have just read. What we may see as meanderings and wanderings are actually an orderly procession, with God at the head. Such is our life when God has the pre-eminence.
PSALM 68:8. At Sinai there was an earthquake and a storm. The mountain itself moved at the presence of the covenant God of Israel.
PSALM 68:9. At journey’s end, we step into the “inheritance” where a more gentle “rain” nourishes His people.
PSALM 68:10. There we take up our dwelling, where “thou, O God, hast prepared of thy goodness for the poor.” Poor in ourselves, we are yet rich in Christ, and shall dwell with Him forevermore.
#. PSALM 68:32. The closing exhortation calls upon all the kingdoms of the earth to sing praises unto God.
PSALM 68:33. He is again referred to under the figure of “Him that rideth upon the heavens” (cf. Psalm 68:4). But now we are told that the heavens were “of old.” “He sent out His voice, and that a mighty voice” when He cried, ‘Light be’ and there was light (cf. Genesis 1:3).
PSALM 68:34. God’s strength is to be recognised. His goodness to Israel acknowledged. His mighty power over nature also taken into consideration.
PSALM 68:35. “O God, thou art terrible out of thy holy places.” His people honour Him, His enemies ARE scattered (cf. Psalm 68:1). It is our covenant God, the God of Israel whose all-sufficiency sustains His people. “Blessed be God.”
C). GLORY IN THE MIDST OF SUFFERING.
1 Peter 4:12-14; 1 Peter 5:6-11.
I. Suffering, and the Christian’s response to suffering, has been a recurring theme throughout Peter’s first letter. This is in keeping with the whole tenor of Scripture: ranging from the trials of patriarch, prophet and Psalmist - along with Israel of old - in the Old Testament; to the passion of Jesus, and the persecution of the church in the New Testament. It may come as a shock to the uninitiated, but the road into the kingdom of God is paved with tribulation (Acts 14:22).
Our reception of the Word of God is tested by suffering (1 Thessalonians 2:13-14). It is our privilege to be chastened as God’s sons (Deuteronomy 8:5; Hebrews 12:7). We share Job’s confidence in the result (Job 23:10).
Peter warns his “beloved” friends not to be alarmed at present and impending persecutions (1 Peter 4:12). They are neither strange nor unexpected. Our trials are the purifying fire by which the dross is burned out of our lives: the test of our faith (James 1:2-4).
Yet we are exhorted to rejoice (1 Peter 4:13) because our sufferings for Christ, in some mysterious way, join us to the suffering of Christ (Colossians 1:24). Thus we can understand Paul and Silas singing praises in prison at midnight (Acts 16:25) - and Paul’s subsequent exhortation to rejoice always, in all circumstances (Philippians 4:4). As we share in Christ’s sufferings (1 Peter 2:21), so we shall be overjoyed when His glory is revealed.
This overflow of joy is not only our future hope but, by the Spirit, our present reality (1 Peter 4:14). Christian suffering is a blessed exercise (Matthew 5:10-12), which carries its own consolation (2 Corinthians 1:5). Not only does suffering in the name of Christ lead us to glory, and give us tastes of glory on the way - it also gives glory to Him.
II. 1 Peter 5:5 quotes Proverbs 3:34:
“Surely He scorns the scornful (literally ‘scoffs the scoffers’),
But gives grace to the humble.”
If we are to bring glory to our God then we must all, like Jesus washing the disciples’ feet (John 13:4-5) “bind on humility” (1 Peter 5:6). We must recognise the good hand of Providence in our attitude towards God, in our relationship with one another, and in our interaction with the world outside. We each need to submit with patience to our own particular cross in the sure knowledge that the hand which we so readily blame for oppressing us, is the same hand which will raise us up and exalt us “in due time.”
Do this, says Peter, having cast all your collective anxiety upon Him, because He cares about you all (1 Peter 5:7). David’s contemplation of a situation of hostility, betrayal and persecution led him to the conclusion that when we cast our burden upon the Lord, He does take care of us (Psalm 55:22). Even our friends might let us down, but God never will.
We must not, however, slump into apathy: we must be sober (in the sense of self-controlled) and alert (1 Peter 5:8). We have a very real fight with a very real enemy (Job 2:1-6), who like a lion would literally swallow us whole given half a chance. Our legal adversary is a malicious opponent (Zechariah 3:1), but if we cast our cares upon God then the ‘accuser of the brethren’ will in his turn be cast down once and for all (Revelation 12:10).
Jesus has already defeated the devil on the cross of Calvary, but this enemy is stubborn, and in a dangerous rage. We must fight with the weapons of faith, even the word of God, to the bitter end (1 Peter 5:9). In our own suffering we share in the accomplishment of the afflictions of our brothers and sisters in Christ here on earth.
In the benediction towards the end of this letter, Peter reminds us of God’s grace, of our calling, and of the eternal glory which is ours in Christ Jesus (1 Peter 5:10). The Apostle prays for a happy issue out of all our afflictions - that after we have suffered a “little while” we should be perfected, established, strengthened and set upon a firm foundation. And on that note we can only return praise to God:
“To Him be glory and dominion for ever and ever. Amen” (1 Peter 5:11).
D). THE PRAYER OF JESUS - Part One.
John 17:1-11.
In the midst of His last pre-crucifixion discourse, Jesus left the upper room with His inner band of eleven disciples, continuing to talk along the way (cf. John 14:31). Then He prayed a very public prayer on behalf of the Apostles, and of the whole Church. This has often been styled as Jesus’ “High Priestly Prayer” - but this prayer is unique in that it was prayed on earth, before Jesus’ sacrifice of Himself, and therefore before He entered the inner sanctuary in heaven where He “ever intercedes on our behalf” (cf. Hebrews 7:25).
JOHN 17:1. The party were quite possibly outdoors when Jesus “lifted His eyes to heaven.” However, such gestures are equally valid wherever we are. It is important that when we pray we do so reverently, recognising the mighty pre-eminence of God.
Jesus addressed God as “Father,” and rightly so. In the Spirit of adoption (cf. Romans 8:15) we may say “Our Father” in what we call the Lord’s Prayer, but supremely Jesus is THE Son, who was now going to “MY Father and your Father” (cf. John 20:17).
The timing of the events of Christ’s Passion was in the hands of God. The enemy on more than one occasion sought to pre-empt things, but again and again we are told that Jesus’ “hour was not yet come” (cf. John 7:30; John 8:20). Now, said Jesus, “the hour is come.”
Jesus’ view of what was about to happen enabled Him to see beyond His death, resurrection - and even the event of the ascension - to His glorification. The arraignment before the High Priest and the arraignment before Pilate were both in the future, as was His victorious cry of completion upon the Cross (cf. John 19:30).
JOHN 17:2. Equally, Jesus was aware of the power invested in Him to bring “all flesh” under the sound of the Gospel (cf. Matthew 28:18-19), and to give eternal life to such as the Father gave Him.
JOHN 17:3. Jesus imparts eternal life in order that His disciples might know the true and living God. This is only possible through “Jesus Christ” - the anointed Saviour - sent by God. It is accomplished through (a) the manifestation of the Father in the Son (cf. John 17:6; John 14:9), (b) the impartation of spiritual knowledge (cf. John 17:7), and (c) the receiving of Jesus’ words (cf. John 17:8).
JOHN 17:4. Jesus had such a prophetic certainty about what was about to be fulfilled, that to His mind His earthly work was already finished.
JOHN 17:5. Again Jesus addressed God as “Father.” This is the same Son who shared in the glory of the Father before the worlds began.
JOHN 17:6. The impartation of eternal life through Jesus Christ (cf. John 17:3) is seen here in (a) the manifestation of the Father in the Son (cf. John 14:9).
“Thine they were,” said Jesus, “and thou gavest them me.” This a great mystery - wrapped up as it is in what we call the doctrine of election. This teaching, incidentally, does not take away from the duty of the individual to respond to the Gospel (cf. John 3:16).
It is a great marvel that Jesus does not view us as we might view ourselves. It is Jesus’ decided opinion that the men whom He had often challenged with the very littleness of their faith “have kept thy word.”
JOHN 17:7. The impartation of eternal life through the anointed Saviour (cf. John 17:3) is seen here in (b) the impartation of spiritual knowledge.
JOHN 17:8. The impartation of eternal life through the One sent by God (cf. John 17:3) is seen here in that (c) His disciples have “received” the words of God, and have “believed.” The Father in heaven also looks upon us not according to the failings of which we are all too aware, but in the light of our association with His perfect Son.
JOHN 17:9. Now Jesus prayed for His eleven disciples. Jesus did not pray for the state of the world, but for “them which thou hast given me, for they are thine.”
JOHN 17:10. The grounds of Jesus’ prayer for the disciples are that they are God’s people, and that they have been entrusted to the Son by the Father. Those who belong to Jesus - and those alone - belong to God. It is truly wondrous that even our little faith and our faltering obedience glorify His name.
JOHN 17:11. Again Jesus speaks in the prophetic perfect, as if the things of which He spoke had already come to pass. To His mind it was as if He had already left the earth and returned to His Father, and He was well aware of how vulnerable His disciples would feel without Him. Jesus had reassured the disciples that He would not leave them comfortless (cf. John 14:18); now He prayed that the Father would keep them; and later He also promised His own continuing presence with us “to the end of the world” (cf. Matthew 28:20).
