The core content of the apostolic gospel as presented in the Book of Acts can be categorized into five groups of information regarding or related to Jesus. This is based on an analysis of twelve relevant texts (2:14-41; 3:12-4:2; 4:8-12; 5:29-32; 7:1-60; 10:34-43; 13:16-41; 14:8-18; 17:2-3; 17:16-31; 26:1-29; 28:17-31; cf., "The Apostolic Gospel: Core Content (Excursus)"). The first category to be considered will be the identity of Jesus.
Jesus is identified with a variety of titles and ascriptions (see the list below). For the purposes of analysis these can be viewed as touching upon his nature, his authority, his role or function, and his character. In terms of his nature, his humanity is assumed as a foregone conclusion. While his divinity is never explicitly stated, it is clearly and strongly implied by his being called "the Holy and Righteous One," the "Author of Life," and more frequently, simply "Lord." Psalm 2 is quoted and applied to Jesus, identifying him as God's son. Jewish audiences most likely would have understood the implication of these ascriptions; namely, that Jesus was divine in addition to being human. While this would have been problematic for them, Gentiles could have more readily accepted the concept of the divinity of a human. Their stumbling block would have been the exclusivity and preeminence of Jesus' divinity, which is inherent in the apostolic preaching.
Jesus' authority is a dominant theme associated with his identity. He is repeatedly called "Lord," in addition to being identified as the Judge of the living and the dead, and the Prophet who is like unto Moses. Furthermore, he is also identified as the "Son of David," the Messianic-King, which implies the wielding of authority over not only Israel, but all the Gentile nations on behalf of God. He is, in effect, the Father's human vicegerent, who is to be obeyed. All of God's authority is vested in him. Therefore, our fealty belongs preeminently to him above every other source of authority, be it spiritual or human, whether personal, familial, or civil.
The exercise of his authority is of course an aspect of his role or function. Yet the primary emphasis regarding Jesus' role and function revolves around his being the Messiah or Christ, both terms being translations of Χριστός, which literally means "anointed one." In fact, references to Jesus as the Messiah or Christ and as the Savior/Deliverer outnumber references to him as Lord by a margin of two to one. Various views of such a Messiah figure were extant among Jews in the first century, but many of them involved a common constellation of eschatological concepts. These included resurrection from the dead, deliverance from spiritual and natural enemies, the establishment in some form or other of the kingdom of God on earth, and the restoration of God's presence among his people. The apostles never rejected these aspects of messianic hope, but they did understand them to take place in a different manner than that which was typically expected by first century Jews.
The apostolic preaching in Acts clearly presents Jesus as the Messiah who brings about the fulfillment of these hopes. He is the first to rise from the dead, leading the way as the "Prince" or eschatological leader into resurrection life (5:30-31; cf., ἀρχηγὸν in EDNT). His sufferings, death, resurrection, and exaltation have resulted in a deliverance from sin and spiritual enemies now in the present time, and will give rise to a future deliverance from wicked people when he will one day judge the living and the dead. He has restored God's presence (in a significant measure) among his people by pouring out God's Spirit upon all who turn to God through him. In terms of his establishment of God's kingdom on earth, little is explicitly said by the apostles, but much is implied. He is the Lord of all, who has been exalted and is seated at the right hand of God, from whence he shall return to fully establish God's rule on earth. Already this reign is manifested in a measure upon earth as evidenced by the signs, wonders, and miracles which he performs by the Holy Spirit, and by the communities of believers who acknowledge him and demonstrate by their love and deeds the virtues of the kingdom which he himself embodied while on earth.
Lastly, in terms of Jesus' identity, the apostolic preaching in Acts draws attention to his character. Phrases such as "the Holy One," "the Righteous One," and "Holy and Righteous One" underscore his impeccable moral purity (sinlessness) and the perfect uprightness or justice of his soul before God in his interactions with humanity. His designation as "the Holy One" also underscores his set-apartness to God, while his being called "God's servant" underscores his humility and perfect obedience to God. All of this is of course consistent with his nature, and necessary to the fulfillment of his role and the exercise of his authority. He alone is qualified to deliver, restore, and rule God's creation, especially humanity.
In light of the foregoing comments, it is clear that the preaching of Jesus' identity must be a core element of any gospel presentation. Although this goes without saying, it would be worthwhile to evaluate how well we are communicating Jesus' nature, authority, role or function, and character. Of course, any single conversation or address may not allow adequate time to fully develop these aspects of Jesus' identity. Yet, we can also say that until these have been properly addressed, this dimension of the gospel has not been adequately communicated.
Textual References
Messiah / Christ - 2:31, 36, 38; 3:18, 20; 4:10; 10:36; 17:3; 26:23; 28:31
Lord - 2:25, 34, 36; 10:36; 26:15; 28:31
Son of David - 2:30 implied; 13:23, 34
Savior / Deliverer - 5:31; 13:23
Judge (of living & dead) - 10:42; 17:31
Prophet (like Moses) - 3:22
Prince (Leader) - 5:31
Author of Life - 3:15
The Cornerstone - 4:11
Servant of God - 3:13, 26
"Son" of God - 13:33 implied
Holy One - 2:27; 13:35
Righteous One - 7:52
Holy & Righteous One - 3:14
No comments:
Post a Comment