Psalm 81:1-4, Ezekiel 37:1-10, 1 John 5:4-12, John 20:19-23.
A). A SUMMONS TO RESOUNDING PRAISE.
Psalm 81:1-4.
PSALM 81:1. There may be a time for quiet contemplative worship, but this is not it. It is a time of loudness, a time of noise. It is a time of fulness of joy. We are not called to be perfect in our singing, but to “Sing aloud” and “make a joyful noise” nevertheless.
And no wonder, for we celebrate here “God our strength” who delivered His people out of Egypt, and sustained them in the wilderness (cf. Psalm 81:5-7, Psalm 81:10). We celebrate “the God of Jacob” who met us where we were, and brought us to where He wants us to be. We celebrate the God and Father of our Lord Jesus Christ, who delivered us out of the thraldom of sin and death, and into His heavenly Kingdom. We celebrate the God who has helped us hitherto (cf. 1 Samuel 7:12), and has promised to remain with us forever (cf. Hebrews 13:5).
PSALM 81:2. “Take a psalm.” Choose a ‘psalm, hymn or spiritual song’ (cf. Ephesians 5:19; Colossians 3:16). Take up the tambourine and bring in the stringed instruments (cf. Psalm 149:3; Psalm 150:4).
PSALM 81:3. “Blow up the trumpet.” This seems to refer to the shofar, the ram’s horn. There are two or three time markers in the verse: “the new moon”, “the time appointed”, and “our solemn feast day” (cf. Numbers 10:10). There are three compulsory feasts in ancient Israel’s calendar (cf. Deuteronomy 16:16), but perhaps the most significant blowing of the “trumpet” is that for the year of jubilee (cf. Leviticus 25:9).
Jesus pronounced Himself the fulfilment of the jubilee promise (cf. Luke 4:18-21). In a sense, the whole church age is the year of jubilee. And the end of that age will be punctuated with another trumpet call (cf. 1 Corinthians 15:52).
PSALM 81:4. “For this was a statute for Israel, and a law of the God of Jacob.” Christians may think to disqualify themselves from the worship of God because of the times when we have slipped back into the ways of our former selves: but the people of God as a whole are indicated under both their covenant name, “Israel”, and their pre-covenant name “Jacob”. We need not be presumptuous, but our Lord is ever ready to receive back the backslider.
B). THAT THESE BONES MIGHT LIVE.
Ezekiel 37:1-10.
The valley into which Ezekiel was transported “in the Spirit of the LORD” was “full” of bones (EZEKIEL 37:1). They were very many, exposed in the open valley, and very dry (EZEKIEL 37:2).
The question is: can a vast miscellaneous collection of sun-bleached, long-dead bones live? The LORD addressed the prophet as “son of Adam” (EZEKIEL 37:3) - which perhaps gave a clue to the answer. We are dealing with the God who created us: who first formed Adam from the dust of the ground, and breathed into him the spirit of life (cf. Genesis 2:7).
The answer to our prayers sometimes comes in the form of a test of obedience. “Prophesy to these bones” - what, these dead bones? Yes, preacher - and speak only the words that God has spoken: say to them, “O dry bones, hear the word of the LORD” (EZEKIEL 37:4)!
Suddenly the impossible becomes possible, but we discover it only by stages. The word of faith is, “you shall live” (EZEKIEL 37:5; EZEKIEL 37:6). Speak into the silence, and it will amaze you what God can do!
A noise, a shaking, and the bones become skeletons (EZEKIEL 37:7). Then the sinews and the flesh came upon them - the priestly prophet was seeing flaying in reverse - but there was still no breath (EZEKIEL 37:8). Like the importunate widow (cf. Luke 18:1-8) we must persevere in prayer - don’t give up at the first time of asking.
Ordinarily I expect prayer to be addressed to the Father, in the name of the Son (cf. John 14:13), and by the mediation of the Holy Spirit (cf. Romans 8:26-27). Yet - since there is just one word for wind, breath and spirit - Ezekiel is here being instructed to address the Holy Spirit (EZEKIEL 37:9).
The reference to the “four winds” (EZEKIEL 37:9) adds a sense of universalism. The exiles are to be gathered from the ends of the earth. The converts to Christianity are similarly to be gathered from all nations (cf. Matthew 24:14; Matthew 28:19).
Not only did the prophet persevere in prayer, but he also continued in obedience (EZEKIEL 37:7; EZEKIEL 37:10). Don’t expect the Lord’s converts to enter into life fully formed: like any newborn child, they must first go through various stages of growth, and will need continuing nurture and prayer through all the ups and downs of their individual journey. Then, and only then, is the transformation complete (EZEKIEL 37:10).
C). THE CERTAINTY OF GOD’S WITNESS.
1 John 5:4-12.
It is interesting to note that 1 JOHN 5:4 begins “all that is born of God” overcomes the world. On just this one occasion, this is written in the neuter. The deeds of faith performed by born-again people are just as much begotten of God as the people who perform them. This should give encouragement to day by day Christian service.
John tells us elsewhere that ‘whoever believes’ in the only begotten Son of God ‘has everlasting life’ (cf. John 3:16). There is a close relationship between such “believing” - and being ‘born again’ (cf. John 3:3). This is the substance, and the empowerment, of the “faith” that is within us: a faith which has already overcome, and is overcoming the world (1 JOHN 5:4b).
Whoever “believes that Jesus is the Son of God” (1 JOHN 5:5) overcomes the world. We have spoken of “the faith” that overcomes: but what is “the world” that it overcomes? This is the world of rebellion against God, the domain of sin and death, which Jesus overcame in His death and resurrection. Our victory is based in His victory, and we also are overcomers.
“This is He that came by water and blood, even Jesus Christ” (1 JOHN 5:6a). He became incarnate in the world of men, and was acknowledged by the Father at the waters of His baptism (cf. Matthew 3:17). His blood was shed at Calvary, on our behalf – a death certified by the might of Rome.
Yet we know that that was not the end. Death could not hold Him: Good Friday gave way to Easter Sunday; death to life; seeming defeat to certain victory. Metaphorically speaking, the resurrection power of our Lord Jesus Christ flows through our veins.
Our faith is based objectively in the truths of Scripture, as witnessed by the Spirit of truth (1 JOHN 5:6b). There is also the inner witness of God’s Spirit that we are, indeed, the children of God (cf. Romans 8:16).
It has already been established that Jesus is the Son of God (1 JOHN 5:5b) – implying that God is His “Father.” John also calls Jesus “the Word” in his Gospel (cf. John 1:1-3), and speaks of Him as ‘the only begotten of the Father’ (cf. John 1:14). And he has just mentioned the veracity of the Spirit’s witness (1 JOHN 5:6b).
Now John gathers these three heavenly witnesses together: “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one” (1 JOHN 5:7). To these he adds three witnesses in the earth: “the Spirit, the water, and the blood: and these three agree in one” (1 JOHN 5:8).
The “Holy Ghost” (1 JOHN 5:7) is one and the same with “the Spirit” who is also witnessing in the earth, through the Scriptures, and in the hearts of His people (1 JOHN 5:6b). Thus, He is “bearing record in heaven” (1 JOHN 5:7), but also “bearing witness in earth” (1 JOHN 5:8).
Just as Jesus’ coming “by water and blood” refers to His baptism and His death (1 JOHN 5:6a); so “the water, and the blood” that join the witness of the “Spirit” in the earth (1 JOHN 5:8) are signified by our baptism into Christ, and our participation in the Lord’s Supper.
The claims of 1 John about Jesus Christ are trustworthy, because their source is God. John says that the witness of God is “greater” than human witness (1 JOHN 5:9). This is the third time in this letter that John has used this particular adjective with reference to God (cf. 1 John 3:20; 1 John 4:4).
All who “believe” in the Son of God have this witness in themselves (1 JOHN 5:10a), exactly because they do believe! The word “believes” is in the perfect tense: present, permanent, and continuous.
Those who do not believe make God out to be a “liar” (1 JOHN 5:10b). The same accusation is levelled against those who say they have not sinned (cf. 1 John 1:10). Those who do not believe are condemned already (cf. John 3:18).
“This is the record,” says John: “that God has given us eternal life, and this life is in His (resurrected!) Son” (1 JOHN 5:11).
Two sides are opposed to one another: those who have the Son, have life; those who do not have the Son of God do not have life (1 JOHN 5:12).
D). BREATHE ON ME BREATH OF GOD.
John 20:19-23.
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; cf. 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.)
