The context of Acts 3:12:26 is the healing of the man at the Beautiful Gate. On the occasion of this miracle, a crowd gathered and Peter preached to them. He began with the fact that God glorified "his servant Jesus" (Acts 3:13) after the Jerusalem Jews killed Him
They killed Jesus even though He is "the author of life" (Acts 3:15). What a paradox! How do you kill the Author of life? That ought not to have happened and yet it did.
"Servant" (Acts 3:13) is another important title of Jesus. Some versions of the Bible translate "servant" (Gk. pais) in this passage as "child." Pais can mean "child," but it should not be rendered that way in Acts 3 and 4. The child Jesus did not die on the cross; the man Jesus died, bearing the sins of the world. The context here demands the meaning "servant," for in Acts 3 a servant Christology begins to emerge. Starting with Acts 3:18, notice how the Old Testament prophecies vindicate Jesus as the Messiah in ways that for the Jews were very unexpected. The Jews expected the Christ to rule, not suffer.
Furthermore, Peter states that Jesus will return (Acts 3:20-21) - which is not mentioned in Acts 2. Then, after the Second Coming, God will restore everything that was prophesied in the Old Testament. Please notice that we are not now in the time of the restoration of all things. The text here clearly puts that in the future. When it is time for God to restore everything, Jesus will come back in His second coming. The Millennium will begin and the whole reality of the age to come that is shown to us in several books of the Bible will be initiated.
Next, Peter presents Jesus as the Prophet like Moses (Acts 3:22-23). Moses declared, "The LORD your God will raise up for you a prophet like me from among your own brothers. You must listen to him" (Deut. 18:15). Naturally, one would say that Joshua fulfilled this. Joshua, the follower of Moses, did come after him and was a great deliverer in his own time. But another Joshua, the came (in the Hebrew language the names Joshua and Jesus are the same). The early Christians recognized Jesus as the final fulfillment of Moses' prophesy.
Then, at the end of this passage (Acts 3:25-26), Peter reminds his audience of the covenant with Abraham, which is very important in understanding Christ. "'You are heirs of the prophets and the covenant God made with your fathers. He said Abraham, "Through your offspring all peoples on earth will be blessed." When God raised up his servant, he sent him first to you to bless you by turning each of you from your wicked ways.'" Clearly, Jesus now brings the promised blessing and is the fulfillment of the Abrahamic Covenant, not just the fulfillment of the Law given through Moses.
Thursday, April 10, 2014
Tuesday, April 8, 2014
A New Testament Understanding of Jesus by David R. Nichols
The titles given in the New Testament help us understand Him in terms that were meaningful in the ancient world He lived in. They also help us understand His uniqueness.
Lord And Christ
What kind of Christology do we have in Acts 2:22-36? Peter starts out by reminding the Jews of the miracle-working power of Jesus that they all knew about. This was important. Paul's characterization, "Jews demand miraculous signs and Greeks look for wisdom" (1 Cor. 1:22), is accurate for both peoples. But as in any reasonable proclamation of Jesus, Peter quickly begins talking about the death of Jesus - He was crucified, but God raised Him from the dead! Peter and many others were witnesses to to the fact. Then Peter gives a lengthy explanation of the Resurrection and some Old Testament passages that prophesied it. Using responsible hermeneutics, he proves Psalm 16 cannot be applied only to David, but also surely applies to Jesus (Acts 2:29, 31).
Jesus, now exalted to the right hand of God, has, together with the Father, poured out the Holy Spirit (Acts 2:33). This explains the speaking in tongues and the proclaiming of the good things of God heard by the Jews from fifteen different nations who were gathered from the Dispersion for the Feast of Pentecost in Jerusalem. It was indeed a miraculous sign.
Next, Peter attests to the truth of the Ascension by using Psalm 1101 (see Acts 2:34-35): "The Lord said to my Lord: 'Sit at my right hand until I make your enemies a footstool for your feet.'" This adequately explains the Lord Jesus Christ who was here in the flesh on the earth and then ascended into heaven where He received His present status.
Acts 2:36 clearly declares what we must believe in order to receive the salvation of God's Messiah. '"Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ.'" Notice the continuity expressed here. This exalted Jesus is the same Jesus who was crucified. The exalted Jesus is the same Jesus who was crucified. The two titles "Lord" and "Christ" are the prime terms in Peter's sermon on the Day of Pentecost. The tie to Jesus' earthly ministry is significant here, for God the Father's making Jesus Lord and Christ is the ultimate stamp of approval on His life and ministry - His miracles, His signs and wonders, His teaching, His death, His resurrection.
Lord And Christ
What kind of Christology do we have in Acts 2:22-36? Peter starts out by reminding the Jews of the miracle-working power of Jesus that they all knew about. This was important. Paul's characterization, "Jews demand miraculous signs and Greeks look for wisdom" (1 Cor. 1:22), is accurate for both peoples. But as in any reasonable proclamation of Jesus, Peter quickly begins talking about the death of Jesus - He was crucified, but God raised Him from the dead! Peter and many others were witnesses to to the fact. Then Peter gives a lengthy explanation of the Resurrection and some Old Testament passages that prophesied it. Using responsible hermeneutics, he proves Psalm 16 cannot be applied only to David, but also surely applies to Jesus (Acts 2:29, 31).
Jesus, now exalted to the right hand of God, has, together with the Father, poured out the Holy Spirit (Acts 2:33). This explains the speaking in tongues and the proclaiming of the good things of God heard by the Jews from fifteen different nations who were gathered from the Dispersion for the Feast of Pentecost in Jerusalem. It was indeed a miraculous sign.
Next, Peter attests to the truth of the Ascension by using Psalm 1101 (see Acts 2:34-35): "The Lord said to my Lord: 'Sit at my right hand until I make your enemies a footstool for your feet.'" This adequately explains the Lord Jesus Christ who was here in the flesh on the earth and then ascended into heaven where He received His present status.
Acts 2:36 clearly declares what we must believe in order to receive the salvation of God's Messiah. '"Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ.'" Notice the continuity expressed here. This exalted Jesus is the same Jesus who was crucified. The exalted Jesus is the same Jesus who was crucified. The two titles "Lord" and "Christ" are the prime terms in Peter's sermon on the Day of Pentecost. The tie to Jesus' earthly ministry is significant here, for God the Father's making Jesus Lord and Christ is the ultimate stamp of approval on His life and ministry - His miracles, His signs and wonders, His teaching, His death, His resurrection.
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