Isaiah 25:6-9, Psalm 24, Revelation 21:1-6, John 11:32-44.
A). THE EASTER APOCALYPSE.
Isaiah 25:6-9.
This small passage lies at the heart of the so-called ‘Isaiah Apocalypse’ of chapters 24-27 and brings hope into an otherwise dismal prospect.
Chapter 25 itself begins with praise for God’s ‘plans formed of old, faithful and sure’ (Isaiah 25:1) - which include His acts of judgment as well as of deliverance.
Our present section invites us to a banquet (Isaiah 25:6); casts away a shroud, pronounces death vanquished, wipes away tears, and takes away disgrace (Isaiah 25:7-8); and leaves us with the hope of salvation (Isaiah 25:9).
1. An Invitation to a Banquet (Isaiah 25:6).
“In this mountain” speaks of Mount Zion, Jerusalem (cf. Isaiah 24:23). The junction between heaven and earth. The place where the LORD meets with man. Here the LORD Himself is setting a table for a mighty feast. It is “a feast of fat things, of well-aged wines, of marrow with the fat, of well-aged wines well refined” (I believe it sounds almost as poetic in English as it does in the Hebrew). And “all people” are invited.
It appears that Jesus used this passage as the basis for His parable of the Great Banquet (Luke 14:15-24).
The first people to be invited did not even have the courtesy to reply to the invitation: but when the Master still graciously sent His servant to bring them when the feast was ready, ‘They all with one accord made excuses’ (Luke 14:18). For example, one had just bought some real estate and must needs go to inspect it; one had just bought five teams of oxen and must needs go and prove them; and one had just got married, and therefore had other priorities.
All these excuses disqualified them from ever attending the Messianic banquet, ‘for I say to you that none of those men who were invited shall taste of my supper,’ said Jesus (Luke 14:24). Hearers of the Gospel must not be like the people in Jesus’ parable. ‘Nevertheless, when the Son of Man comes, will He really find faith in the earth?’ (Luke 18:8).
2. A Shroud Cast Away (Isaiah 25:7-8).
It is here in this mountain, at this feast, that the LORD promises to cast away a shroud.
First, there is the shroud in which Jesus was wrapped at His death.
In the death of Jesus, God “destroyed” what the shroud represents (i.e., Death), and “swallowed up” Death forever. It is, first and foremost, in the Resurrection of Jesus that ‘Death is swallowed up in victory’ (cf. 1 Corinthians 15:54).
Second, the veil over the hearts of “all people” is removed (cf. 2 Corinthians 3:15-16).
Thirdly, the veil of mourning is removed. “The LORD God will wipe away the tears from all faces” (cf. Revelation 7:17; Revelation 21:4).
And fourthly, “reproach” - i.e., ‘condemnation’ - is removed (cf. Romans 8:1).
Paul also builds on this passage in 1 Corinthians 15:54-57, adding in the taunt song of Hosea 13:14. Because of the death of Death in the death of Christ, Death has lost its sting for all who believe. Because He has indeed risen, we too shall rise and go to be ‘forever with the Lord’ (1 Thessalonians 4:16-17).
3. The Hope of Salvation (Isaiah 25:9).
Now this all leaves us with the hope of our salvation. On one hand, the death of and resurrection of Christ, and their consequences - the forgiveness of sin, and a right relationship with God (cf. Romans 4:25; 2 Corinthians 5:21) - are already realised in the life of the Christian. We are already ‘seated in the heavenly places in Christ’ (Ephesians 2:6).
On the other hand, we have not yet ‘shuffled off this mortal coil’ and must live yet in this body. The text calls us to “wait” for the fulness of our salvation (Romans 8:23), which will be fully manifested when Jesus returns (Titus 2:13).
This short passage ends with praise. When the feast is spread, we shall say, “This is our God, we have waited for Him… We will be glad and rejoice in His salvation.”
Christ has risen - and if we are His, we will be there!
B). THE SONG OF THE ASCENSION.
Psalm 24.
David, the sweet Psalmist of Israel (2 Samuel 23:1) takes us on a journey from the Cross in Psalm 22, under the guidance of the Shepherd’s Crook in Psalm 23, to the Crown in Psalm 24. These three Psalms belong together, and all ultimately speak of Jesus, but are not unrelated to our own experience.
Psalm 24 itself also divides into three parts. First, there is a statement of the sovereignty of God (Psalm 24:1-2). Second, the question is asked (and answered): Who may approach to worship Him? (Psalm 24:3-6). Third, we see the triumphant entry of King Jesus into heaven itself (Psalm 24:7-10).
The declaration in Psalm 24:1 is emphatic - literally, “To Yahweh belongs the earth!” This excludes all other potential claimants to the Crown. It is His by right as Creator. Whether they acknowledge it or not, all people are answerable to Him.
It is He who “founded” the world (Psalm 24:2), separating the waters (Genesis 1:7), and causing dry land to appear (Genesis 1:9). It is He who sustains it, having “established” it upon the waters. Wise men become fools when they set out to deny God (Psalm 14:1; Psalm 53:1)!
Yet, having said all that, who may approach this God? ‘LORD, who may abide in Your tabernacle? Who may dwell in your holy hill?’ (Psalm 15:1). “Who may ascend the hill of the LORD? Or who may stand in His holy place?” (Psalm 24:3).
“He who has clean hands and a pure heart, who has not lifted up his soul to an idol, nor sworn deceitfully” (Psalm 24:4). Jesus says that to love God and neighbour is, in effect, the sum of the whole of the law (cf. Mark 12:30-31). Yet who has clean hands &c. outside of Jesus?
We dare not assert our own righteousness but stand in His. We receive it as a blessing, a gift from “the God of our salvation” (Psalm 24:5) purchased by the blood of Jesus (Romans 3:21-23). This being done however, our Christianity is displayed thereafter in the life we lead, and in our fair dealings in the things we do (James 2:18).
Outside of Jesus, we are doomed to separation from the God of Jacob (cf. Psalm 24:6). But if we ‘seek His face’ (Psalm 105:4) and come to God through Jesus (John 14:6), He will receive us (Romans 10:10-11). This is the only way we may claim citizenship of His kingdom.
The rest is doxology: but what a doxology! The Scottish Metrical version of Psalm 24:7-10 is strong here, and lends itself to an almost antiphonal liturgy, suitable for combined male and female voices.
“Ye gates, lift up your heads on high; ye doors that last for aye,
Be lifted up, that so the King of Glory enter may.
But who in glory is the King? The mighty Lord is this:
Ev’n that same Lord that great in might and strong in battle is.
“Ye gates, lift up your heads: ye doors, doors that do last for aye,
Be lifted up, that so the King of glory enter may.
But who is He that is the King of glory? (The King of glory) who is this?
The Lord of hosts and none but He, the King of glory is.”
(There may follow a chorus of Alleluias and Amens.)
We may refer to a historic circumstance in David’s own life, when he first brought the Ark of the Covenant, symbolic of the presence of God, into Jerusalem (2 Samuel 6:15). ‘The mountain of Your inheritance’ had been anticipated back in the song of Moses, after the people passed through the Red Sea (Exodus 15:17) - in context this was not a reference to Sinai, but to a mountain in the land. The Psalm echoes the celebration of God’s triumph (Psalm 24:10; cf. Exodus 15:1; Exodus 15:21).
“Glory” speaks of ‘weightiness’: majesty, honour; abundance (cf. Psalm 24:1), greatness, importance. When we ‘glorify’ God we add nothing to Him, but ‘ascribe’ the glory that is already His (Psalm 29:1). Even ‘the heavens’ declare ‘the glory of God’ (Psalm 19:1).
Now the Ark was home at last, where Melchisedec had passed through the same gates to meet Abraham with bread and wine, and to pronounce a priestly blessing (Genesis 14:18-20). Yet the Ark of the Covenant is symbolic of something else. The ultimate ‘presence of God with men’ (cf. Ezekiel 34:30) is Jesus, the Word become flesh who ‘tabernacled’ among us (John 1:14).
Jesus died for us, triumphed over death on our behalf, rose again, and ascended into heaven. As a Man He has entered glory that we may follow. The gates have opened wide for Him, and even now we are bold to enter in to the throne of grace (Ephesians 3:12; Hebrews 4:16).
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). THE GRAVE OF LAZARUS.
John 11:32-44.
Hearing of Jesus’ call, Mary ran to Jesus, prostrated herself at His feet, weeping, and complained: “Lord, if you had been here my brother would not have died” (John 11:32). Jesus became vexed in His spirit, a champion fired up for the fight to the death against death’s hold upon mankind (John 11:33). It is as if the Passion had already begun.
What followed is historic: Jesus went to the tomb of Lazarus and wept tears not of uncontrollable grief, but of righteous anger against the violent tyranny of death (John 11:34-35). The mourners who had followed Mary from the house recognised in this the love which Jesus had for Lazarus, which is true, but others wondered at Jesus’ seeming inability to prevent this tragedy (John 11:36-37).
Far from being unable to prevent death (cf. John 11:37), Jesus was about to overcome death in what was to be the seventh and final significant ‘sign’ (prior to Jesus’ own death and resurrection) in John’s Gospel.
Still "groaning within Himself," Jesus approached the cave where Lazarus' body was laid, and commanded that the stone should be rolled away (John 11:38-39).
It is interesting that Jesus, who is able to speak a word and impossible things get done, chose to give the witnesses a part to play in this great drama. If man does what he can, God will do the rest.
At this point the ever-practical Martha remonstrated with Him because by now it was too late, humanly speaking, to do anything for Lazarus. After four days, according to the common perception, corruption would have set in, and the spirit would have left the body for good.
We can imagine the volunteers pausing while they listened to what Martha had to say, and what Jesus would reply.
Jesus reminded Martha of His promise that if we have faith we will see the glory of God (John 11:40).
The stone was removed, and Jesus prayed a public prayer which was designed to encourage faith in the hearers (John 11:41-42).
Jesus “lifted up His eyes” to heaven, where the Father is, and addressed God in a familiar fashion as “Father.”
In fact, Jesus’ prayer is more a thanksgiving than a prayer. “Father I thank thee that thou hast heard me. And I knew that thou hearest me always” (John 11:41-42).
These words let us know once again that there is a special union between the Father and the Son.
Yet although Jesus was praying to the Father, He was also doing so in a public capacity. With great sympathy He prayed in such a way that the people listening might benefit from the transaction between the Father and the Son: it is “because of the people I said it, that they may believe that thou hast sent me” (John 11:42).
Having prayed with such humanity, Jesus now spoke with all the authority of the Godhead. He called Lazarus by name, just as the Good Shepherd does call His sheep by name (cf. John 10:3), and the dead man rose from the dead (John 11:43-44).
“And he that was dead came forth, bound head and foot with grave-clothes, and his face was bound about with a napkin” (John 11:44a).
“Loose him, and let him go,” Jesus instructed (John 11:44b).
Jesus had already “loosed” Lazarus from the grip of death, but He wanted to involve the witnesses again. Lazarus was still bound about as a dead man, even though he was now alive. Those grave-clothes had to be removed by the hands of men.
There is perhaps a picture here of the newly born-again Christian. Those who are made new people in Christ are still, at first, hampered down with old attitudes, old habits. It is a part of the ministry of the church not to criticise, but to encourage, and to help remove those old shackles.
