Acts 16:16-34, Psalm 97:1-12, Revelation 22:12-14, Revelation 22:16-17, Revelation 22:20-21, John 17:20-26.
A). TROUBLE AT PHILIPPI.
Acts 16:16-34.
One of the hazards of church planting is a problem of space: where and when to gather for worship. Of course, small groups can meet in our homes: but the very beginning of gospel work might, in suitable climates, take place outdoors (cf. Acts 16:13). But what happens when others try to encroach upon our space for meetings of a different kind?
A nervous middle-aged preacher was on a missionary tour in a foreign land. In the second village in which he preached, on a weekday, a rival Christian group scheduled a simultaneous service, and began to broadcast it over loudspeakers. After delays and negotiations, a compromise was reached, and the visitor was able to continue without further interruption.
For the Apostle Paul in Philippi, the interruptions were a daily occurrence, coming from a diabolical source. The Greek tells us that this young woman had “a spirit of Python” (Acts 16:16), who made money for her masters by divination, sooth-saying, or fortune telling. A snake-woman then, enslaved both by a demon, and by human masters.
The spirit within the young woman was in fact accusing the preachers of being, literally, “slaves” of God. Paul and his companions were indeed “servants of the most high God, who show unto us the way of salvation” (Acts 16:17). But salvation from what to whom? Jews and Greeks would have different ideas as to who “the most high God” might be.
Paul was “grieved” by these daily occurrences (Acts 16:18). The Apostle was no doubt disturbed by the constant interruptions, but also sympathetic to the woman herself. Paul did not turn on the young woman, but upon the spirit within her, commanding it “in the name of Jesus Christ” to depart, “and it came out that same hour.”
We do not hear of the young woman again as the ensuing narrative concentrates on what happened to two of the missionaries. The masters of the young woman were infuriated at their loss of income, but the reason they gave for dragging Paul and Silas to the magistrates was that “these men being Jews teach customs which it is not lawful for us to receive, being Romans” (Acts 16:19-21). A crowd rose against Paul and Silas, and the magistrates had them beaten “with many stripes” and threw them in the deepest darkest dungeon, where the jailer made their feet fast in the stocks (Acts 16:22-24).
At midnight Paul and Silas prayed and sang praises to God (Acts 16:25), in keeping with Paul’s own teaching: ‘Rejoice in the Lord always; again I will say Rejoice’ (Philippians 4:4). The other prisoners listened.
Suddenly, there was an earth tremor, and the doors of the prison flew open. Their chains came lose, and the prisoners might have all walked free, but they did not (Acts 16:26). God the Holy Spirit restrained them from taking this opportunity to escape: He had a much more important work to do, right there in the prison!
We can imagine the fear of the jailer when he awoke finding that the doors were open, and thinking that the prisoners had all fled. Rather than face his superiors, he drew his sword and was on the verge of taking his life - a thing a person should never do - when Paul cried out, “Do not harm yourself, for we are all here” (Acts 16:27-28).
The jailer called for lights, and rushed in, trembling, falling at the feet of his Christian prisoners. That man asked the question which countless millions have asked ever since: “What must I do to be saved?” To which the answer came, “Believe on the Lord Jesus Christ” (Acts 16:29-31).
Paul and Silas preached to the jailer and his household. The jailer, having been washed from his sins, took Paul and Silas, and washed their wounds, and he and his household were baptised. When he had brought them into his house, he fed them, and rejoiced “believing in God with all his household” (Acts 16:32-34).
Application:
‘If you confess with your lips that Jesus is Lord and believe in your heart that God has raised Him from the dead, you will be saved” (Romans 10:9).
‘For God so loved the world that he gave His only begotten Son, that whosoever believes in Him should not perish but have eternal life’ (John 3:16).
Twinned with our belief, our faith, we must have a sense of our own unworthiness, of our inability to get ourselves right with God, and of our need for forgiveness and cleansing from Him. We must turn from our sins, and accept Jesus as our personal Lord and Saviour. When we do that, amazing things will happen in our life, in the church, and in the world.
B). A PSALM OF PROCLAMATION.
Psalm 97:1-12.
I. This Psalm is not just another enthronement Psalm: but a declaration of the One whose kingdom has been - and is being, and will yet be - revealed in creation, providence, and redemption. “The LORD reigns” (Psalm 97:1) - not because I say so, or because I have ‘received Him as King in my heart’ (though I must do that) - but because He has been enthroned from all eternity, and is ruling in the realm of time. The kings of Babylon, Persia and Rome have been forced to acknowledge this. Even their might and power, like that of the kings of Israel and Judah before them, was forced to yield like putty in the hand of the LORD (Proverbs 21:1).
Jesus is ‘born King of the Jews’ (Matthew 2:2). Likewise, He dies with the accusation written: ‘This is Jesus, the King of the Jews’ (Matthew 27:37). However, Jesus died not for their sins only, but for the sins of the whole world (1 John 2:2) - and thereby the LORD comes to be acknowledged as ‘the King of all the earth’ (Psalm 47:7; Zechariah 14:9).
II. As well as a declaration, this Psalm is a call to the whole of creation to rejoice (Psalm 97:1). This includes the earth/ the land - and the isles/ the coastlands. At His presence, the elements yield, and “the hills melt like wax” (Psalm 97:5). It is also a call to “the daughters of Judah” (Psalm 97:8) / “the righteous” (Psalm 97:12) to rejoice in the LORD - and to “give thanks at the remembrance of His holiness” (Psalm 97:12).
We are reminded of Paul and Silas, fastened to the stocks in the deepest dungeon in Philippi, ‘singing praises to God at midnight’ (Acts 16:25). Circumstances need not prevent us from praising the LORD. Later the Apostle Paul would encourage the church in that city: ‘Rejoice in the Lord always: again I will say, Rejoice’ (Philippians 4:4).
III. The manifestation of the LORD in clouds and darkness (Psalm 97:2), and avenging fire (Psalm 97:3; cf. Deuteronomy 4:24; Hebrews 12:29) - in lightning, and amidst a trembling of the earth (Psalm 97:4) and a melting of the hills (Psalm 97:5) - takes us back to Mount Sinai, and the giving of the law (Exodus 19:16; Exodus 19:18). We are also reminded of the everyday testimony of the heavens (Psalm 97:6; cf. Psalm 19:1-6), and warned against idolatry (Psalm 97:7; cf. Romans 1:20-25). Everything that we may have hitherto deemed as ‘gods’ (Psalm 97:7; Psalm 97:9) must be brought into captivity to the one true God (2 Corinthians 10:5).
IV. Then we are fast-forwarded to Mount Zion, and the right attitude to the judgments of the LORD (Psalm 97:8). There are echoes here of David’s dedication of the site for the Temple (Psalm 97:9; cf. 1 Chronicles 29:11-12). Those who love the LORD are called into alignment with His attitude toward evil, and are blessed and preserved on account of it (Psalm 97:10).
V. “Light dawns” (Psalm 97:11) with the visitation of the ‘dayspring from on high’ (Luke 1:76-79), and the manifestation of ‘a light to lighten the nations, and the glory of thy people Israel’ (Luke 2:32). In the final analysis, it is the LORD who plants joy in the hearts of His people.
VI. When we speak of “the LORD” (Psalm 97:1; Psalm 97:12), His very Name speaks to us of ‘the One who was, and is, and is to come, the Almighty’ (Revelation 1:8).
When we think of Jesus Christ, we think of ‘the Word who was with God in the beginning’ (John 1:2): but also of ‘the Word (who) became flesh and dwelt among us’ (John 1:14). We think of ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); who was ‘declared to be the Son of God… by the resurrection from the dead’ (Romans 1:4). We think of the One who shall come again in glory, to judge both the quick and the dead, whose Kingdom shall have no end.
When we think of our own Christian lives, there is an element of the same ‘already and not yet’ tension. ‘I have been justified’ (Romans 5:1). I have been and am being sanctified (1 Corinthians 6:11; Hebrews 2:11). I shall be glorified in Him - and He in me! (2 Thessalonians 1:10).
Be patient: God has NOT finished with me yet.
C). HE IS COMING.
Revelation 22:12-14, Revelation 22:16-17, Revelation 22:20-21.
The architectural geography of some church buildings reflects an ancient tradition of ‘antiphonal’ singing. Two half-choirs sit face to face, exchanging responses. The congregation looks on.
I. “Behold I come quickly,” says Jesus (Revelation 22:12).
1. “My reward is with me, to give every man according as His work shall be,” He continues (Revelation 22:12).
In Revelation 22:11 we have been told that there comes a point when there will be a fixity of state, after which there is neither time nor opportunity to change our standing with God.
There is no second chance after death: ‘as the tree falls, there it will lie’ (Ecclesiastes 11:3).
2. Jesus pronounces a benediction upon those who “do my commandments” (Revelation 22:14).
Those who ‘have washed’ (past tense) their robes, have ‘made them white in the blood of the Lamb’ (Revelation 7:14).
Jesus has already ‘washed us from our sins in His own blood’ (Revelation 1:5).
What we are to be up and doing, and which qualifies us to eat of the tree of life and to enter into the city, is found in 1 John 3:23. Everyone else remains outside (Revelation 22:15).
3. What does Jesus mean when He says, “I am the root and the offspring of David” (Revelation 22:16)?
First he says, “I AM” - which is the name of God.
Second, as God, He is “the root” - which signifies the source.
Jesus has already been recognised as ‘the Root of David’ in Revelation 5:5.
Third, literally, “the offspring” - or “descendant” - which acknowledges His incarnation, and more specifically His birth into the family of David. Jesus is the Branch that grows out of the root of Jesse (Isaiah 11:1).
In keeping with this metaphor, He is both the ‘root’ and the ‘offshoot’ - “the Alpha and the Omega, the first and the last, the beginning and the end” (Revelation 22:13).
Jesus further identifies Himself as the “bright and morning star” (Revelation 22:16).
Balaam saw this star from afar (Numbers 24:17).
Now Jesus ushers in the new dawn.
II. “Come,” reply the Spirit and the bride:
“and let everyone who hears say, ‘Come’” (Revelation 22:17).
Those who are thirsty are called to come to the One who is coming (Revelation 22:17).
It is there at the spring of the water of life that we meet with Him, and He with us (Revelation 21:6).
Those who are ‘written in the Lamb’s book of life’ (Revelation 21:27) turn out to be the “whosever will” of Revelation 22:17.
III. Jesus says, “Surely I come quickly” (Revelation 22:20).
It is Jesus who testifies to these things (Revelation 22:20).
He is ‘the faithful witness’ (Revelation 1:5).
He is ‘the Amen, the faithful and true witness’ (Revelation 3:14).
To tamper with this book is to tamper with His testimony (Revelation 22:18-19; Deuteronomy 4:2).
He is coming in the clouds (Revelation 1:7; Acts 1:11).
He is coming as a thief (Revelation 16:15; 1 Thessalonians 5:2; 2 Peter 3:10).
He is coming at a time when we know not (Matthew 24:42-44).
When He comes, He will come ‘suddenly’ (Revelation 22:12; Revelation 22:20).
IV. “Even so, come, Lord Jesus” (Revelation 22:20).
This is the Greek equivalent of Paul’s transliterated Aramaic word, 'Maranatha' at the end of 1 Corinthians 16:22 - ‘Our Lord come!’
It is the response of John, but also of the church.
And as we wait for His coming, He confers upon us His grace (Revelation 22:21), that we might know how to live in these in-between times.
D). I PRAY ALSO FOR THOSE WHO WILL BELIEVE.
John 17:20-26.
In order that His disciples might be sanctified, Jesus gave them the Word (John 17:14). This Word was to be the means of bringing others to the faith (John 17:20). So Jesus prayed for those who would hear the gospel from them - including their contemporaries, and those who inherit their legacy through the writings of the New Testament.
It is not inappropriate to pray for our children, and our grandchildren, and those who are bound with us in the covenant of God’s love. We may also pray for those that are afar off, remote from the Gospel on account of geography or circumstance (Acts 2:39). We may even pray for generations yet unborn.
Jesus prayed that the eleven Apostles would be “kept” in the type of unity which reflects the oneness of the Godhead (John 17:11). He prayed similarly for unity amongst those who would follow them (John 17:21). We cannot, however, expect to be “kept” in our Christian faith if we deny the truth of the Word of God; nor may we base our unity on anything that compromises its teaching.
Despite all appearances to the contrary, we need not doubt that this prayer has been answered. There is an organic unity between Christians, from every culture, denomination, and walk of life. This is reflected in the fellowship and hospitality which born-again believers find amongst those of the same faith wherever they may go in the world.
There is an evangelical unity which needs to be manifested in our lives “that the world may believe” (John 17:21). Ecclesiastical disharmony lends an excuse to those who choose to reject the gospel - and so does uniformity without love. We need to nurture our love, one for the other (John 13:34-35), in order to bear a credible testimony to those around us.
Jesus says that He has given us His glory (John 17:22). Is He speaking in the prophetic future, as He did earlier in this chapter (John 17:4; John 17:11; John 17:13)? Certainly we find ourselves being changed “from glory into glory” by the Spirit of the Lord (2 Corinthians 3:18).
When Jesus appeared to His disciples after His resurrection He spoke of sending them forth to preach the gospel, breathed upon them, and said “Receive ye the Holy Ghost” (John 20:21-22). The present tense used there may be viewed prophetically, for He also said, “Behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:49). The “Spirit of glory” (1 Peter 4:14) is the same Spirit who makes possible our endeavours to keep the unity in the bond of peace (Ephesians 4:3).
There is a community of the Father and the Son within the Godhead (John 17:23): we are drawn by the Spirit into that Oneness. We have no relationship with the Father without the Son, because “there is no other name under heaven given among men by whom we must be saved” (Acts 4:12). As each is perfected in love, so our unity is there for all to see.
The Lord Jesus Christ is our peace, who has broken down the middle wall of partition between us (Ephesians 2:14): this was demonstrated in the reconciliatory act of the Council of Jerusalem (Acts 15:23-29). There is but one shepherd and one flock (John 10:16). We are all one in Christ Jesus (Galatians 3:28): He is our all, and in all (Colossians 3:11).
Brotherly love is not just something that is seen when we “share the peace” in liturgy and worship. Aaron was only anointed once; but the oil of his anointing filled the whole environment with its pleasant aroma. The “oil” of our Holy Ghost anointing, like the heavy dew of the mountain, brings blessing and fruitfulness and abundant life (Psalm 133).
When Jesus prayed for Himself in Gethsemane, He prayed “Not my will but yours” (Luke 22:42) - but He is not afraid to express HIS will when praying for us (John 17:24). He sees Himself in glory - and us with Him - dwelling in the love which His Father had for Him before the foundation of the world. The Holy Spirit is given as the “pledge” of our inheritance (Ephesians 1:14).
It is the tragedy of mankind that the world remains ignorant of the “righteous Father” (John 17:25). This echoes earlier chapters, where the Lord came to His own creation but was rejected (John 1:10-11), and men chose darkness rather than light (John 3:19). The only begotten Son has known the Father, and has revealed Him (John 1:18), and we know Him as the “sent one” of God (Hebrews 3:1).
Jesus declares - and goes on declaring - His Father’s name, displaying His attributes in His own Person (John 17:26). Jesus prays that we might feel the love with which the Father has loved Him in His ongoing love towards us. He is “Christ in us, the hope of glory” (Colossians 1:27).
