Psalm 122:1-9, Deuteronomy 16:9-12, Acts 2:1-11, John 14:15-31.
A). LET US GO TO THE HOUSE OF THE LORD.
Psalm 122:1-9.
The “house of the LORD” encompasses this Psalm (Psalm 122:1; Psalm 122:9). Jerusalem, in turn, encompassed the house of the LORD (Psalm 122:2; Psalm 122:3; Psalm 122:7). Jerusalem thus became the place of pilgrimage and thanksgiving (Psalm 122:4).
“Jerusalem” also represents the place of right judgment (Psalm 122:5; Isaiah 2:4). At times in her history she failed miserably in this respect, and hence the exile became inevitable - but when Nehemiah became Governor the city walls were rebuilt (Nehemiah 2:15-18). However, when Jesus arrived in Jerusalem He again found cause to lament, and the cycle of history was repeated (Luke 19:42-44).
There is a play on the word “house” (Psalm 122:5), such as we see also in 2 Samuel 7:5; 2 Samuel 7:10-11. The “house of David” represents his dynasty, reaching all the way down to Jesus. The “thrones of judgment” are “the thrones of the house of David” - and reach down to Jesus’ climactic judgment at the end of time.
We “pray for the peace of Jerusalem” (Psalm 122:6). We pray for the peace which flows from Jerusalem (Isaiah 2:3) - ‘peace with God through our Lord Jesus Christ’ (Romans 5:1). We pray for the salvation of Israel.
To the Jews, says Paul, were committed ‘the oracles of God’ (Romans 3:2). The Israelites, according to the Apostle, are those to whom pertains ‘the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as pertaining to the flesh Christ came’ (Romans 9:4-5). The Apostle to the Gentiles goes on to declare that Israel is still of some accountability in the purposes of God (cf. Romans 11:12; Romans 11:15; Romans 11:25-27).
Those who love Jerusalem (Psalm 122:6), and pray for her peace and prosperity (Psalm 122:7), shall themselves prosper (Psalm 122:6). This takes us back to the promise to Abraham: ‘I will bless them that bless thee, and curse him that curses thee: and in thee shall all families of the earth be blessed’ (Genesis 12:3). For the sake of our spiritual kinsfolk (both Jew and non-Jew) - and on behalf of our companions in the pilgrimage towards ‘the Jerusalem which is above’ (Galatians 4:26) - we invoke God’s blessing of peace upon Jerusalem (Psalm 122:8).
As we have indicated, Jerusalem’s good is tied up with “the house of the LORD” (Psalm 122:9) - ‘whose house are we’ (Hebrews 3:6). Let us never forget what we owe Israel, for (as Jesus said to the woman at the well), ‘salvation is of the Jews’ (John 4:22). ‘Boast not against the branches,’ adds the Apostle to the Gentiles: ‘be not high-minded, but fear’ (Romans 11:18; Romans 11:20).
B). THE FEAST OF WEEKS.
Deuteronomy 16:9-12.
At first glance the Feast of Weeks appears to be a purely agricultural festival (DEUTERONOMY 16:9-10), an offering of firstfruits to the LORD (cf. Exodus 23:16a; Exodus 34:22a). The timing of the Feast of Weeks is seven weeks and a day (in other words fifty days) after Passover (cf. Leviticus 23:15-16). It also involved various sacrifices to be made (cf. Numbers 28:26-31.
In rabbinic tradition it is taught that this date also commemorates the giving of the Law to Moses. The giving of the Law, as we know, led to the death of 3000 people after the Golden Calf incident (cf. Exodus 32:26-28).
The Hebrew feast is named ‘Shavuot’ or ‘Weeks,’ but came to be known in Greek as ‘Pentecost’ or ‘Fiftieth (day).’ For Christians, Pentecost has ‘fully come’ (cf. Acts 2:1) with the outpouring of the Holy Spirit: a day on which 3000 souls were added to the Church (cf. Acts 2:41).
The Feast of Weeks was a time for rejoicing “before the LORD” (DEUTERONOMY 16:11). It was a feast not just for families, but for whole households (including servants); for the local clergy (Levites); for strangers, orphans and widows.
Israel may never forget that once they were “a bondman in Egypt” (DEUTERONOMY 16:12). Likewise Christian people may never forget that once we were under the thraldom of the world, the flesh, and the devil.
Our gratitude for all that the Lord has done for us is reflected in acts of generosity towards the poor and marginalised (cf. Leviticus 23:22). In the words of Jesus, 'Freely ye have received, freely give' (cf. Matthew 10:8).
C). PENTECOST.
Acts 2:1-11.
There is a time and a place for everything - or so the old folks used to say. There was a time for Christmas, and a time for Easter. There was a time for Ascension - and now, a time for Pentecost. The Greek reads, “in the filling-in of the Day of Pentecost” they were all with one accord in one place (Acts 2:1).
We must not forget that the Day of Pentecost was already in existence in the Jewish calendar. It took place annually “seven sabbaths plus a day” after the celebration of the Passover. On this day, two “wave loaves” were to be offered from out of the grain harvest, as first-fruits to the LORD (Leviticus 23:16-17). It was also known as the Feast of Weeks (cf. Numbers 28:26).
In Jewish tradition and practice, Pentecost (Greek: ‘fiftieth day’) came to represent the giving of the Law at Mount Sinai. This took place on the fiftieth day after the first Passover (and the exodus out of Egypt).
Later, the LORD promised a new covenant, in which He would write His law upon the hearts of His people (Jeremiah 31:33). This is associated with the putting of the Holy Spirit ‘within you’ (Ezekiel 36:26-27).
It seems perfectly apt that, whereas Jesus died for our sins at Passover (1 Corinthians 5:7), the Holy Spirit came as “the first-fruits” of our salvation at Pentecost (Romans 8:23).
The ‘happening’ of the New Testament Pentecost occurred in a place of gathering for united prayer (cf. Acts 1:14) - a place of unity, where “with one accord” (Acts 2:1) people might glorify God (cf. Romans 15:6).
“Suddenly…” (Acts 2:2-4)
i. there came a sound, “as of a rushing mighty wind” which filled the whole house where they were sitting;
ii. there appeared to them cloven tongues “like as of fire” which sat upon each of them;
iii. and they were all filled with the Holy Spirit, and began to speak with other tongues.
We are reminded immediately of the phenomena at Mount Sinai, described elsewhere as ‘kindled with fire, and a thick cloud, and darkness, and tempest, and a trumpet sound, and a voice of words’ (Hebrews 12:18-19).
Jesus had told His disciples to ‘tarry in the city of Jerusalem, until you are endued with power from on high’ (Luke 24:49); and ‘You shall receive power, after the Holy Spirit has come upon you’ (Acts 1:8).
That power was for worldwide witness: which was why those first hearers “heard the wonderful works of God” (Acts 2:11), each in their own language (Acts 2:8). Babel was being reversed; God’s purposes restored.
D). THE COMING OF THE HOLY SPIRIT AND THE RETURN OF JESUS.
John 14:15-31.
*Notice how closely our love and our obedience are bound together (John 14:15; cf. John 14:21; 1 John 2:3-5).
1. He has given us the Holy Spirit (John 14:16-17).
Jesus said, “I will pray the Father, and He will send another Comforter that He may abide with you forever.”
Elsewhere it is Jesus who sends “the promise of the Father” (cf. Luke 24:49). Thus the Holy Spirit is said to proceed from the Father “and the Son” in the Western creeds.
The Holy Spirit is personal, a “He” not an “it;” a 'Who' not a 'what.' The Spirit of truth indwells us (John 14:17). He helps us to pray (cf. Romans 8:26), and assists us when we are called to account for what we believe (cf. Matthew 10:19-20).
*This is another reason that the eleven Apostles should ‘let not their heart be troubled’ (cf. John 14:1). Jesus would ask the Father, the Father would send the Spirit, and the Spirit would come as “another Comforter” (John 14:16).
“Another” Comforter suggests another like Jesus, filling the void when Jesus is gone. The Greek word for Comforter is also used of Jesus in 1 John 2:1, although there it is translated ‘Advocate.’
Thus we have all three Persons of the Godhead: Jesus as ‘Emmanuel: God with us’ (cf. Matthew 1:23). The Holy Spirit as ‘God in us’ (John 14:17). And the Father as ‘God for us’ as in ‘If God be for us, who can be against us’ (cf. Romans 8:31).
The world, natural, sensual people, cannot receive the Spirit of truth because it neither sees Him nor knows Him (John 14:17; cf. 1 Corinthians 2:14; Jude 1:19). Christian people know Him because they have the experience of His indwelling.
2. Jesus will come again (John 14:18-20).
The word translated “comfortless” (John 14:18) is quite literally “orphans,” which returns us to Jesus’ tender “little children” with which He began this discourse (cf. John 13:33).
Jesus’ “I will come to you” (John 14:18) might refer to His coming in the Spirit, but perhaps also to His appearing at the end of the age. We find the same phrase at the end of the Bible (cf. Revelation 22:20).
Jesus also said, “Behold I am with you always, even to the end of the world” (cf. Matthew 28:20). Meanwhile we “see” Him with the eyes of faith, and because He lives, we live (John 14:19). “At that day” (John 14:20) would then refer to the day of His coming.
*Back in John 14:15, we saw how closely our love and our obedience are bound together: “If ye love Me, keep my commandments.” In John 14:21, Jesus develops this thought. It is not the mere ‘having’ of His commandments that demonstrates our love to Him, but the ‘KEEPING’ of them. As John says elsewhere, ‘Hereby do we know that we know Him: if we keep His commandments’ (cf. 1 John 2:3).
Jesus continues in John 14:21, “and He that loveth me shall be loved of my Father, and I will love Him, and will manifest myself to him.”
This does not mean that we earn the love of God by our works: the Father has already demonstrated His love to us by sending His Son to die for us, and Jesus has demonstrated His love by fulfilling that task.
However, what Jesus is referring to here is a special manifestation of Himself to those who prove their love by their life. To quote John again, ‘But whoso keepeth His word, in him verily is the love of God PERFECTED’ (cf. 1 John 2:5). You have to live it to know it!
*John 14:22-24. What follows comes by way of response to the question of Judas (not Iscariot), “Lord, how is it that You will manifest Yourself to us, and not to the world?” (John 14:22).
Typical of the disciples and many of their Jewish contemporaries, this Judas seems to be expecting the Messiah to be a Maccabean type leader who will raise an army to vanquish the Romans from the Promised Land. This notion Jesus always resisted (e.g. John 6:15). The Lord’s own understanding of His exaltation was of a different order, and it included a Cross (cf. John 12:32).
Jesus’ answer is that the manifestation of His Messiah-ship is of a much more personal nature. He will not manifest Himself to everyone, but only to those who love Him and keep His “word” (John 14:23a).
Jesus says of those who love Him and keep His word that “My Father will love” them (John 14:23b). Jesus is talking here of a particular delight that the Father has in those who have ‘known and believed the love that God has for us’ (cf. 1 John 4:16a). The result is a Spiritual abiding of the Father and the Son with such a person (John 14:23c; cf. 1 John 4:16b).
Those who do not love the Lord do not keep His words (John 14:24a; cf. John 8:42). Yet the word that Jesus speaks is the word of the Father who sent Him (John 14:24b; cf. John 7:16; John 5:38). So do WE believe it (cf. John 14:10)?
3. Also in the meantime, the Holy Spirit teaches us (John 14:25-26).
*While Jesus is away, we have the Holy Spirit whom the Father sends in Jesus’ name, to help us and teach us and to bring to mind the things which Jesus taught. This revivification of our memories is not only for the writers of the New Testament, although it is that. Under the influence of the Holy Spirit we also are enabled to learn, and to recollect the “all things” necessary for our salvation (cf. 1 Corinthians 2:10).
He helps us to recall, and to apply, what we have learned.
4. And Jesus gives us the peace which the world cannot give (John 14:27a).
The famous ‘Pax Romana,’ the Peace of Rome, was maintained with the sword. The best that the world can offer is freedom from war. That, as we know, can be ill-defined and short-lived.
The declaration of peace heralded the blessings of the Messianic age (cf. Luke 2:14). It includes the idea of well-being, health, and prosperity. The peace of God is mentioned in benedictions, and those who manifest this fruit of the Spirit are singled out in the Beatitudes.
The peace that Jesus gives is based in the salvation purchased for us with His own blood. It is first and foremost “peace with God through our Lord Jesus Christ” (cf. Romans 5:1). On this basis we are exhorted to “follow peace with all men” (cf. Hebrews 12:14).
Jesus reiterated: “Let not your heart be troubled," and added, "neither let it be afraid” (John 14:27b).
*Well, why should the disciples not let their heart be troubled: after all, Jesus kept saying He was going away? Jesus did not deny saying this, but He added: “If you loved Me you would rejoice because I said I am going to the Father, for the Father is greater than I” (John 14:28).
As touching His Godhead, Jesus had taught earlier, ‘I and the Father are One’ (cf. John 10:30). But here He says, “My Father is greater than I” (John 14:28c). This is the mystery of the incarnation, the Word becoming flesh (cf. John 1:14).
Jesus did not count equality with God a thing to be selfishly held on to, but ‘emptied Himself’ and took on the form of a servant (cf. Philippians 2:6-7). This was a temporary situation, so Jesus’ going back to the Father (John 14:28) was a good thing, because then He could resume ‘the glory which (He) had with (the Father) before the world was’ (cf. John 17:5).
“I have told you all this before it takes place,” Jesus said, in effect, “so that when it happens you might believe” (John 14:29). Which is right where this chapter began (John 14:1).
*As we draw to the end of this wonderful chapter, we see something of the sinlessness of our Lord Jesus Christ. Only the man Christ Jesus could ever say, “the prince of this world cometh, AND HATH NOTHING IN ME” (John 14:30). When the devil assaults any of the rest of us, even the ‘best’ of us outside of Christ, he finds plenty to grasp a hold of. Jesus alone is found to be the spotless “Lamb of God” that "taketh away the sin of the world" (cf. John 1:29).
The momentary surrender of Jesus into the hands of His nemesis is a part of Jesus’ obedience to the Father, arising first from His love to the Father (John 14:31) – but also from His love to us.
