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Apostles Creed 13: Ascended Into Heaven

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What we now know as the Apostles Creed descended from an earlier form of the creed, known as the Old Roman Symbol. The beginning of the creed dates from as early as the second century. We do not have any direct evidence that it was penned by any of the apostles, but it is an admirable summary of the apostolic teaching.

Introduction

The intersection of heaven and earth, the boundary between the two, is not the same kind of boundary that we might find between two countries. If you were not on a road, crossing between countries is not necessarily something you would even notice. But crossing between earth and heaven necessitates a qualitative difference in experience.

The Text

“I believe in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord.  He was conceived by the Holy Ghost, and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried.  He descended into Hades. On the third day He rose again from the dead, ascended into Heaven, and sits at the right hand of God the Father Almighty; from thence He will come to judge the living and the dead.  I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.”

Summary of the Text

“And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:9–11).

After the resurrection, Jesus continued to appear to His disciples, teaching them and reminding them of things, doing so for forty days. After almost a month and a half of this, He gave them their final instructions, and then was taken up out of their sight. They watched as He ascended, and they watched continually until He disappeared into a cloud—indicating a significant height. The disciples were gazing steadfastly at Him, until they were interrupted by two men in white apparel. These two men were obviously angels, and asked them why they were staring up into heaven. This same Jesus, they said, was going to come back again, and He was going to come back again in the same way He departed. This means that the Second Coming of Christ will involve His return in the body.

Ascended

When Jesus ascended, it says that the disciples were able to watch Him ascend. They did so until He disappeared into a cloud. Now let us—as the apostle says elsewhere—be adults in our thinking (1 Cor. 14:20). We do not believe that Jesus just kept going, at approximately 30 mph, until He came to occupy His sky palace behind the moon. Neither did he continue at that same speed on His way to highest heaven—30 mph after two thousand years would place Him about 500 million miles away, which would mean He is well past Mars, but still in the solar system. We are Christians, which means we are committed to faith in the miraculous. But this does not mean that we committed to child-like absurdities.

The Scripture teach that heaven and earth have undergone a “divorce,” and an essential part of Christ’s work was to bring them back together into union again. “And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven” (Col. 1:20). Because of man’s sin, heaven and earth were thrown out of joint. And through Christ we are being introduced into a completed nature that is being transformed, and reunited again.

Facing the Difficulty

When we reject the materialist cosmology, which we do, with its endless concourse of blind atoms, this does not mean that to be pious Christians we must adopt a view of the cosmos that is a triple-decker stage set (Heaven, earth, Hell), made out of painted plywood. The language used for us is metaphorical, and the enacted language of the Ascension is metaphorical.

“All the accounts suggest that the appearances of the Risen Body came to an end; some describe an abrupt end about six weeks after the death. And they describe this abrupt end in a way which presents greater difficulties to the modern mind than any other part of Scripture. For here, surely, we get the implication of all those primitive crudities to which I have said that Christians are not committed: the vertical ascent like a balloon, the local Heaven, the decorated chair to the right of the Father’s throne.”

“The records represent Christ as passing after death (as no man had passed before) neither into a purely, that is, negatively, ‘spiritual’ mode of existence nor into a ‘natural’ life such as we know, but into a life which has its own, new Nature. It represents Him as withdrawing six weeks later, into some different mode of existence. It says—He says—that He goes ‘to prepare a place for us’. This presumably means that He is about to create that whole new Nature which will provide the environment or conditions for His glorified humanity and, in Him, for ours.”

As Lewis argues elsewhere, we cannot talk about the arrival of the Lord in this world (or His departure from it) without using metaphorical language. We can impoverish our metaphorical language, but we can’t make it less metaphorical. If we say the Lord “entered” this world instead of saying He “came down,” we are substituting a man coming into a room for a parachutist. But both images are metaphors, describing the intersection of spiritual/physical with an image of physical/physical. But that intersection is not actually physical/physical. At the risk of being misunderstood, it is spiritual|physical/physical|spiritual. In short, we are in over our heads

Into Heaven

The Scripture uses the term heaven to refer to different realities. We have the heavens to refer to what we call sky. Birds are creatures of heaven (Gen. 6:7). Jesus says the same thing (Matt. 6:26). Heaven is where rain comes from (Jas. 5:18).

A second use of heaven refers to what is commonly called outer space. After describing the sun going dark, and the moon not giving its light, Jesus says that the powers of the heavens will be shaken (Matt. 24:29). Believers are to resist the temptation to worship these celestial bodies (Deut. 4:19). The stars are called the host of heaven.

But there is more. A third heaven contains realities beyond what we can see—called the highest heaven (Deut. 10:14), or the heaven of heavens (Ps. 148:4). This third heaven is where God’s presence is manifested, even though He cannot be contained by the heaven of heavens (1 Kings 8:27). And yet, God’s presence is somehow localized in this Heaven (Heb. 8:1; Acts 7:55). The presence of God is in this Heaven. “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Heb. 9:24).

The Third Heaven

Considering all these things, we should locate the “third heaven” that Paul equates with Paradise (2 Cor. 12:2, 4), with the highest Heaven, where the presence of God is manifested. An alternative to this would be to equate it with the third sphere of the ancient cosmology (Venus), a view I find much less compelling.
“Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession” (Heb. 4:14).

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Apostles Creed 12: On the Third Day He Rose Again from the Dead

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What we now know as the Apostles Creed descended from an earlier form of the creed, known as the Old Roman Symbol. The beginning of the creed dates from as early as the second century. We do not have any direct evidence that it was penned by any of the apostles, but it is an admirable summary of the apostolic teaching.

Introduction

Since the first century, the Christian church has commemorated the resurrection of Jesus from the dead by meeting on the first day of the week, the Lord’s Day (Rev. 1:10Open in Logos Bible Software (if available)). The Sabbath was ordained, as the Old Testament makes abundantly clear, for as long as the old creation lasted. Therefore, nothing would be adequate to shift the day from the seventh to the first short of a new heaven and new earth. And in the resurrection from the dead, this is precisely what we find.

The Text

I believe in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord. He was conceived by the Holy Ghost, and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hades. On the third day He rose again from the dead, ascended into Heaven, and sits at the right hand of God the Father Almighty; from thence He will come to judge the living and the dead. I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

Summary of the Text

“Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection” (Acts 17:18Open in Logos Bible Software (if available)).

As we will see, the apostolic proclamation of the gospel centered in an important way on the resurrection of Jesus from the dead. This is apparent in multiple places, and here on Mars Hill it comes out in a curious way. The Greek word for resurrection is anastasis, and the philosophers there thought that Paul was preaching strange gods. Note the plural. They thought this because he was preaching about Jesus and about Anastasis. The resurrection featured so strongly in his preaching that they thought Resurrection was one of a pair of gods.

When the disciples replaced Judas, they wanted someone who had been with them since the baptism of John down to the ascension. That apostle’s job was to be witness, together with them, of the resurrection (Acts 1:22Open in Logos Bible Software (if available)). The enemies of the gospel were grieved that the early Christians were preaching the resurrection of the dead through Jesus (Acts 4:2Open in Logos Bible Software (if available)). The orthodox Jews believed in a resurrection of the dead, contra the Sadducees, but the Christians were preaching that this resurrection had surfaced in a strange and unexpected place, through the resurrection of Jesus. This is why Paul was able to divide the Sanhedrin on this question (Acts 23:6Open in Logos Bible Software (if available), 8Open in Logos Bible Software (if available)). There would be a resurrection of both the just and the unjust and the Jews knew it (Acts 24:15Open in Logos Bible Software (if available)). But there was something they did not know.

A Brief Word about the Third Day

As we saw in the previous message, Jesus had predicted that He was going to spend three days and three nights in the heart of the earth (Matt. 12:40Open in Logos Bible Software (if available)), just as Jonah had spent that time in the fish. This raises a question for the curious—how on earth can you get three days and three nights to fit in between Friday afternoon, and Sunday morning? The brief answer is that you cannot, and despite all the Good Friday services we hold, Jesus did not really die on Friday. The thing that makes some people think He did is that the gospel of Luke tells us that He was crucified on the day of preparation, as the Sabbath drew on (Luke 23:54Open in Logos Bible Software (if available)). But the Jews had more Sabbaths than just the weekly Sabbath. The Scriptures refer to high holy days that are not the weekly Sabbath as Sabbaths (Lev. 16:29-31Open in Logos Bible Software (if available), 23:24-32Open in Logos Bible Software (if available), 39Open in Logos Bible Software (if available)), and Jesus was crucified just before the Passover. So there were two Sabbaths that week. After that first Sabbath, the women purchased spices for use on His body (Mark 16:1Open in Logos Bible Software (if available)). The weekly Sabbath was the second Sabbath that week, and Luke 23:56Open in Logos Bible Software (if available) tells us the women, after they had prepared the spices, rested on the Sabbath (Luke 23:56Open in Logos Bible Software (if available)). How could they buy spices after the Sabbath, and also rest on the Sabbath after they had prepared those spices—unless there were two Sabbaths that week? So, without belaboring the point, I think we should assume that the first day of Passover that year was Thursday. Jesus died Wednesday afternoon, and was laid in the grave around sundown Wednesday night. Thursday night was one day, Friday night the second, and Saturday night the third. For the Jews, the first day of the week would start at sundown our Saturday night, and that is when Jesus rose. So when the women came on our Sunday morning, the grave was already empty.

Some Mocked

“And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.” (Acts 17:32Open in Logos Bible Software (if available)).

One of the things that the unbelieving heart loves to do is take certain obvious things for granted, in order to suppress and ignore them, and to do this in order to ridicule the coming glories as incredible. One time I was with Christopher Hitchens on Joy Behar’s show, and they were making merry over the fact that I believe the Bible, meaning that I believed in talking animals—like the serpent in the garden, or Balaam’s donkey. “How can you believe in talking animals?” My response was, “But we’re animals, and we talk.” And nobody knew quite what to do. In short, everybody believes in talking animals.

And what about life from the dead? Everyone believes in that too. The evolutionist believes that inanimate matter one day jumped the chasm and became animate—life from death. And it did this all by itself. And Christians believe that God formed Adam from the dust of the ground. When He breathed the breath of life into him, that inanimate matter became a living soul (Gen. 2:7Open in Logos Bible Software (if available)). Everyone believes that life came from death. What our faith in the resurrection means is that we believe it will happen again. But why on earth would anyone declare a miracle an impossibility the second time? “Sure, you walked on water once, but a second time is plainly impossible.”

Inside Out History

Having no doctrine of creation, a common pagan assumption about history involved it in endless recurring cycles. The Jews had a doctrine of creation, and so they had a linear view of history. It was a story with a beginning, middle, and end. The resurrection from the dead would occur on the last day. Jesus said the general resurrection would happen on the last day (John 6:39-40Open in Logos Bible Software (if available), 44Open in Logos Bible Software (if available)). Martha expected to see her brother Lazarus at the last day (John 11:24Open in Logos Bible Software (if available)). Unbelievers would be judged by the words of Christ on the last day (John 12:48Open in Logos Bible Software (if available)). And this is all true enough, as far as it went.

But the startling thing that God did was this. By doing this, He transformed the entire nature of human history. He punched a hole in the fabric of history, right in the middle of it. That hole was the tomb of Christ. He reached through that hole, grabbed the last days, and pulled them through the tomb. The resurrection of the last days has begun, and it began in the middle of ordinary time. Christ rose in the middle of history, which means that all our reckoning has to be adjusted accordingly.

Resurrection on the Move

Everything that was entailed in the resurrection of the last day has been accomplished in Christ. He rose from the dead bodily. His resurrection was the down payment on what will be for the rest of us. “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phil. 3:20–21Open in Logos Bible Software (if available)).

The last day will still see wonderful things—our bodies will be transformed then, just as the Jews expected. But because Christ’s body was transformed in the middle of history, what was pulled after this? Christ’s resurrection pulled our regeneration (our spiritual resurrection from spiritual death), and our regeneration pulls our bodily resurrection after it. “And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness” (Rom. 8:10Open in Logos Bible Software (if available)).

But of course it is the hand of God that is doing all the pulling.

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Aeneas, Anarchy, & America #1

Ben Zornes on

Introduction:
This short series of messages can be considered as what used to be called “artillery sermons.” In the colonial period, ministers used to preach sermons prior to elections, in order to instruct and exhort their people in the duties of a Christian citizen. This kind of instruction is always necessary, for politics is always complicated. But it is especially needed in this particular pig’s breakfast of an election cycle.

The Text:
“And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda. And there he found a certain man named AEneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, AEneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately. And all that dwelt at Lydda and Saron saw him, and turned to the Lord” (Acts 9:32–35).

Summary of the Text:
Many miracles are recorded in the book of Acts, and usually the people who are the recipients of the miraculous power are unnamed (Acts 5:12-16; 19:11-12). On the occasions when the recipient is named, they are part of the Christian community, like Tabitha (9:36-41) or Eutychus (20:9-12), or an opponent of the gospel like Elymas (13:6-11), or both, like Ananias and Sapphira (5:1-10). In short, this incident with Aeneas really stands out, along with the use of his name.

Aeneas was the name of the legendary founder of Rome. The Aeneid, a book exalting him, and Caesar Augustus through him, was written somewhere between 29 and 19 B.C. This was (roughly) just fifty years prior to this incident in Lydda. The immediate successor to Augustus was Tiberius, and he was reigning during this incident. Try to read it like this—“And there he found a certain man named George Washington, who had been a paralytic for 8 years . . .” Would any of you think that something was up? Of course you would, but you wouldn’t be so foolish as to think it was “the same one.” But you would think a point was being made.

This is a deft Lucan jab at the pride and insolence of Rome. This was the empire that could treat the Mediterranean as an internal lake, and which was the glory of that world. And the apostle Peter—who would later be crucified upside down by Rome—came along and raised the crippled Aeneas to full health. What you have in this incident is a glorious foreshadowing of the next four hundred years. The paralysis of Rome was not yet evident to everyone, but it soon enough would be.

Politics Is Personal:
Policies don’t develop themselves, and people don’t give themselves to disembodied causes. Leadership is personal. Kingship is personal. This being the case, always beware of “the tactical vote.” We are not moving inanimate chess pieces around on an impersonal political board. And this is why your two candidates really need to be “Sackcloth & Ashes 2016.”

“It is an abomination to kings to commit wickedness: For the throne is established by righteousness” (Prov. 16:12).
No Other Name:
Pagan politics and Christian theology necessarily collide because they are two rival plans of salvation. Here is something that Peter once said after having had healed another cripple.

“Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).

Why is this important? This statement by Peter is a challenge to the saving authority of Rome.

Who was Caesar Augustus? Why does Luke bring him into the Christmas story (Luke 2:1)? Much more was involved in all of this than a simple indication of chronology. Octavius as a young man had been adopted by Julius Caesar, and he was the heir apparent. By the birth of Jesus he was the long-established emperor. In fact, as early as 40 B.C. a blasphemous coin had been struck in Gaul which showed the two-headed god Janus. Julius was on one side and Octavius was on the other, which an inscription that said, “The divine Caesar-and the Son of God.” In addition, there was an Egyptian inscription which said that Octavius was a marvelous star, “shining with the brilliance of the great heavenly Savior.” Then, in 17 B.C. when a strange star appeared in the heavens, Augustus commanded a twelve-day Advent celebration, as a ceremonial embrace of Virgil’s statement: “The turning point of the ages has come!” During the reign of Augustus, the cult of explicit emperor worship took firm root, especially in Asia Minor. This region was to become the center of persecution of Christians—and for precisely this reason.

Even his assumed name for his rule indicates the problem. The ruling title Augustus was taken up by him, and the name means “worthy of reverence and worship.” He was, in short, homo imperiosus. Caesar Augustus was simply the last in a long line of ancient men who believed in humanistic empire. But God was sending another kind of emperor, and another kind of empire entirely. God sent another way of salvation. (For more, see Christ and the Caesars by Stauffer)

Jesus Christ Makes Thee Whole:
Whatever you do, however you vote, you must vote against secularism. In other words, you must repudiate in your heart and mind the notion that religious neutrality in the public square is even a remote possibility. Your reasoning must be something like this: “Because secularism is utterly bankrupt, and because my responsibility as a Christian citizen is to hasten the day when that is evident to all, I will do thus and such.” If that is your pursuit, then you answer to God in how you conduct it. If it is not your pursuit, then it needs to be.

Peter healed Aeneas in the name of Jesus. There is no salvation apart from a Savior. There is no healing apart from a healer. There is no deliverance apart from a deliverer. And so—as should be plain—all we have to do to make sure Aeneas remains on his mat is . . . nothing. The pretensions of humanistic man are not just impotent, but they are also—as politics in our era make plain—ridiculous.

It is Christ or chaos, Christ or nothing, Christ or the abyss.

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Sermon #1936: Authority & Power

Ben Zornes on

INTRODUCTION:

We always mark and commemorate what we believe to be important. From birthdays to anniversaries, from independence days to holidays, we will take note. The issue, therefore, is what we find to be important. Attempts to banish this reality will only have the effect of selecting the wrong things to commemorate.

THE TEXT:

When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven (Acts 1:6-11).

SUMMARY OF THE TEXT:

The disciples asked the Lord, now that He had conquered death, if he was going to restore the kingdom to Israel. Jesus replied that it was not for them to know the (eschatological) times or seasons, for that belonged to the Father. But He then said the disciples would receive power when the Holy Spirit came upon them. But before the power was given, the authority for that power had to be established, and that is what the Ascension is all about. Jesus was taken up into heaven until a cloud received Him. While they were looking up, two men appeared and asked why they were doing that. Jesus, who was taken up, will return in the same manner. Now note two central points that we learn from this passage. First, the end times are not our direct business. Second, heaven-gazing is not our business either. We do not escape to “the end,” and we do not escape “up.” Rather, in the meantime, our time on earth is defined by these realities.

NOT QUITE REFORMED?

For some, the logic is compelling. If we do not celebrate the festivals of Christ, then our year will be full of secular holidays. But if the logic is compelling, they somehow assume that this is a place where the Reformed tradition got it wrong. In other words, the strict regulative principle, as interpreted by some, says that we must not celebrate anything that is not directly commanded in Scripture. First, most importantly, this is not consistent with Scripture. But we should also note (incidentally) that it is not consistent with the history of the Reformed faith.

In the late medieval period, the calendar had become clogged with saints’ days, and this meant, of course, that meaningful commemoration became impossible. Try to imagine your family observing some kind of birthday celebration for someone every day. But when the Reformation was established, there was a strong desire to commemorate what really mattered. Under the

heading of “The Festivals of Christ,”the Second Helvetic Confession “highly approved”of the practice of religiously celebrating “the memory of the Lord’s nativity, circumcision, passion, resurrection, and of his ascension into heaven, and the sending of the Holy Spirit.” This was important because the definition and ownership of time belonged to the First Table of the Law.

AUTHORITY AND POWER:

Authority without power is meaningless and impotent. But power without authority is manipulative or tyrannical. And this is why the doctrine of the Ascension is so important. Without it, attempts at evangelization are bound to degrade into various forms of deception, manipulation, or coercion.

AUTHORITY:

The Scriptures settle this question, beyond all question.

First, the Ascension was prophesied by Daniel. “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a king- dom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Dan. 7:13-14).

We see the same thing in the second Psalm. “I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession” (Ps. 2:7-8).

Jesus assumes it in His Great Commission. “And Jesus came and spake unto them, saying, All power [exousia, authority] is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matt. 28:18-20).

And the early Christians understood it this way. “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power” (1 Cor. 15:24).

JESUS IS LORD:

And this is why we must return, again and again, to the basic Christian confession of faith, which is that Jesus is Lord. This does not assume a fragmented universe, with Christ put in charge of some of the pieces. Jesus is Lord is the basic personal confession, but it is only true and sound because it is the cosmic confession. In other words, Jesus saves the individual only because He has been given authority over heaven and earth.

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Savior of the World #5

Douglas Wilson on

INTRODUCTION:

In this series of messages we have been presenting what is, for many, a very different way of looking at the Scriptures. We have been talking about historical optimism, as opposed to the rampant historical pessimism of the modem evangelical world. But we must be careful in using phrases like “way of looking at the Scriptures.” This refers to what is called our hermeneutic, which refers to the art of interpretation, and so we must take some time to consider this. The word comes from Hermes (otherwise known as Mercury), the god of messages. But he was also the god of thieves, which is why we need to be careful.

Now if we presuppose the biblical hermeneutic in order to come to the Bible, then have we really derived it from Scripture? And if we come to the Bible without a hermeneutic in order to learn what our hermeneutic should be, then how can we learn anything? This applies to more things than eschatology, but it certainly applies there.

UNDERSTANDING SCRIPTURE:

We must understand the nature of words, the nature of communication: Words are never spoken into a void. All communication presupposes at least a speaker, a message, and a recipient. Communication needs these three elements as a bare minimum. If you assume communication, you are assuming these three things. And without a hermeneutic a man is as deaf as a post.

The Word of God is not spoken into the Void. The Bible is the Word of the self-revealing triune God, who thereby reveals Himself to man. The Bible is not the Word of God suspended in the sky. It is the Word of God to man. Thus we have the three dements necessary to communication—the speaker is God, the message is the Word, the recipient is man. And man, in order to “hear,” must have a built-in hermeneutic, given to him by God. As Jesus said, “He who has ears to hear, let him hear” (Matt. 11:15). Logocentric discourse is therefore inescapable—God, in giving us language, has seen to it.

HERMENEUTICAL DISCIPLES:

So our pattern should be that of allowing the New Testament to provide commentary on what passages in the Old Testament mean. We have the basic hermeneutic already, which is then refined and sanctified as we calibrate it according to Scripture.

For the apostles not only teach us about Jesus. For example, the apostles also teach us about particular passages, as in Deuteronomy, say.

Because our subject is historical optimism, we will be looking at places which deal with this subject, but the process should govern all our studies. Allow the New Testament to

teach you the Old Testament. The Bible teaches Bible—and so let us consider here Psalms, Deuteronomy, and Isaiah.

Psalm 2—The second psalm is quoted in multiple places in the New Testament (Acts4:25-26; Heb. 1:5; 5:5; Acts 13*33; Rev. 227; 19:15). The psalm has twelve verses. The first two are quoted in Acts 4 and applied to the crucifixion. God’s response is one of laughter. He then declares Himself concerning His Son. Verse 7 is quoted three times in the New Testament, and in each instance, the reference is to Christ’s becoming something after His completed work. Acts13:33 makes this explicit in the resurrection. In verse8, right after the resurrection, Christ is given the nations. The next verse (9) is quoted at least twice in Revelation; the first time Christ shares His authority with those believers who overcome, and the second time it is applied to Christ alone. The psalm concludes with an appeal to the kings of the earth to make their peace with the Christ.

Isaiah—the great vision of glory and peace is given in Isaiah, and we know it well. The lion will lie down with the lamb. But when will this happen? Let the New Testament tell us. “They shall not hurt nor destroy in all My holy mountain, for the earth shall be full of the knowledge of the Lord as the waters cover the sea. And in that day there shall be a Root of Jesse, Who shall stand as a banner to the people; for the Gentiles shall seek Him, and His resting place shall be glorious” (Is. 11:9-10). Notice how Paul quotes this passage in Romans 15:12. “Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, and that the Gentiles might glorify God for His mercy, as it is written . . . And again, Isaiah says: ‘There shall be a root of Jesse; and He who shall rise to reign over the Gentiles, in Him the Gentiles shall hope’” (Rom. 15:8-9, 12). Simply put, Paul tells us that Isaiah’s vision began to come to fruition in his day, in his mission to the Gentiles.

Deuteronomy—Through Moses God promises the people of Israel a prophet like Moses. This is quoted by Stephen in Acts 7:37 and applied to Christ. Acts 322-23 makes the same identification, but with more information. “Jesus Christ . . . whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began. For Moses truly said to the fathers, The Lord your God will raise up for you a Prophet like me from your brethren. Him you shall hear in all things, whatever He says to you. And it shall be that every soul who will not hear that Prophet shall be utterly destroyed from among the people. Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days. You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘And in your seed all the families of the earth shall be blessed.’ To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities” (Acts 3:19-26)

The psalmist again—Psalm 110 is also quoted many times in the New Testament (Matt: 22:44; Mk 1236; Lk 20:42-43; Acts 2:34-35; Heb. 1:13; 5:6; 7:17, 21). The psalm ends with Christ crushing the rulers of the whole earth. But how is this to be done? In the gospels Christ quotes the psalm to show that David’s Lord is also David’s son. But in Acts2:33-35, the passage is applied to the present reign of Christ at the right hand of the

Father. The rest of the quotations refer to Him as both prince and priest in terms of a present reality. This means that He will remain at God’s right hand until His gospel work is accomplished.

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