Christ Church

Healing At the Beautiful Gate (Acts of the Apostles #7)

Joshua Edgren on

INTRODUCTION

 Faith in the power of Christ is not the same thing as faith in the power of faith. In this passage, Peter says explicitly that it was not through their own power or holiness that this remarkable healing was accomplished. Rather it was the power of the risen Christ who did it, using Peter and John as His instrument.

THE TEXT

“Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; Who seeing Peter and John about to go into the temple asked an alms. And Peter, fastening his eyes upon him with John, said, Look on us. And he gave heed unto them, expecting to receive something of them . . . But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.” (Acts 3:1–18).

SUMMARY OF THE TEXT

 Peter and John were going up to the Temple at “the hour of prayer,” which was 3 pm (v. 1). There was a beggar there, lame from birth, who would be carried to the gate that was called Beautiful in order to beg (v. 2). For various reasons, which gate this was is uncertain. He saw Peter and John about to enter, and asked them for alms (v. 3). Peter looked at him directly, together with John, and told him to look at them (v. 4). The man did so, expecting to be given some money (v. 5). Peter made his famous statement, “silver and gold have I none,” and commanded him to rise and walk in the name of Jesus Christ of Nazareth (v. 6). He took him by the right hand and lifted him up, when he was immediately healed (v. 7). The man jumped up, and went into the Temple with them, walking, leaping, and praising God (v. 8). Everybody saw him (v. 9). They all knew who it was, and so they were stupefied (v. 10). The healed man was hanging on to Peter and John, and everybody gathered in Solomon’s portico, filled with amazement (v. 11). Solomon’s portico was a long colonnade along the eastern side of the Temple complex. Peter saw their wonder, and asked them why they were so amazed. It was not as though they did this thing through their own power or holiness (v. 12). He comes right to the convicting point. The God of Abraham, Isaac, and Jacob, the “God of our fathers,” has glorified His Son Jesus—the one you all delivered up (v. 13). You denied Him before Pilate, when Pilate wanted to release Him (v. 13). But you people denied the Holy and Just One, and demanded that a murderer be released instead (v. 14). So Barabbas went free, and you people killed the Prince of Life—the one that God raised from the dead, as the apostles can witness (v. 15). It is the name of Christ and faith in the name of Christ that restored this cripple, a lame man that all of you recognize (v. 16). Peter acknowledges that their crime was done in ignorance, as also done in ignorance by their rulers (v. 17). But all the things that all the prophets had said would happen in the suffering of the Christ had in fact happened (v. 18).

SILVER AND GOLD

One legend had it that Thomas Aquinas was once talking with the pope, who was counting out a large sum of money. The pope said, “You see, Thomas, the church can no longer say, ‘Silver and gold have I none.’ Thomas replied, ‘That is true, holy father, but neither can she still say, ‘Arise and walk.’’” So just remember that it is extremely difficult to keep money from doing what money always does.

FAITH AND THE FAITHFULNESS OF THE OBJECT

The miracle was accomplished by the name of Christ and by faith in the name of Christ. This was the faith of Peter and John, not the cripple, because the healing of the lame man overtook him from behind. He was expecting something else entirely. Faith needs to be understood as the natural response to the perceived faithfulness of God (Heb. 11:11). By faith Sarah “considered him faithful.” When God is understood to be faithful, that understanding is what faith is. Faith has no power or virtue in itself to suspend itself in mid-air. Faith in faith is impotent and empty. Always look away.

You all believe your chairs will continue to hold you, but it is the chair that is doing the holding, not your faith. You all believe that the roof is not going to fall in, but it is the steel beams that hold the roof up, not your faith. You have all seen those early reels of inventors, pre-Wright brothers, jumping off of bridges with Batman wings. How much faith did they have, and did it keep them from crashing? And you all know about nervous passengers on a jet, terrified at every moment, and yet their fear doesn’t make the plane crash. If you have faith the size of a mustard seed (Matt. 17:20), placed in the right object, then mountains move.

WHOM YOU CRUCIFIED

This is the second random crowd of Jerusalem inhabitants that Peter accuses of murder. He did it twice with the people who assembled at random in response to the gift of tongues (Acts 2:23, 36), and he does it four times here. A random crowd at the Temple gathered in response to a lame man being healed, and Peter charges them with murder multiple times (Acts 3:13,14,15,17). He wants them to know that Christ is the one who healed this man, of course, but he wants them to know that it was the same Christ that they had delivered over to death just a few months before.

Peter allows that they did it in ignorance, just as their rulers did it in ignorance (Acts 3:17). This accords with what Jesus said from the cross—”they know not what they do” (Luke 23:34). The obstinacy and high rebellion really begin at the resurrection. When the rulers obtained a guard for the grave, they were not trying to prevent the resurrection.

So these events, the death, burial and resurrection of Christ, constituted the condemnation of Jerusalem, that bloody city. These same events were also salvation, if the people repented and believed, from the consequences of this awful murder. This was their crime, and it was also their salvation.

And the same application can be made for each of us. It was our sin that put Christ on the cross, and Christ on the cross is our deliverance from our sin. So when you look at the cross, you should see your crime. And when you look at the cross you should see your salvation. Only faith can see both. Both what? The impaled bronze serpent (John 3:14) and the Prince of Life (Acts 3:15) are both there.

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Gospel Trouble (The Continuing Adventures of Jesus #40) (KC)

Joshua Edgren on

INTRODUCTION

What is your reaction to trouble? How do you respond when things don’t go the way you planned? Christians are people who have surrendered to Jesus Christ, trusting that His plan is better because He died and rose again to forgive our sins and put us on His mission and therefore, He is worthy.

This is now the second time (of three) we will hear Paul’s testimony. Luke is emphasizing the legitimacy of Paul’s apostleship, but it also sets down the bass line of Christian life: we follow Christ and when trouble happens, it is an opportunity to talk about His mission.

The Text: “And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people…” (Acts 21:35-22:22)

SUMMARY OF THE TEXT

Having just been beaten, while being pulled up the stairs to the fortress, Paul asked the captain (in Greek) if he could speak to the people, and after clarifying who he was, he began speaking to the people in Hebrew (Acts 21:35-40). Paul told the Jews that he had been a devout Jew, trained by the great Gamaliel, including persecuting Christians, all the way to Damascus (Acts 22:1-5). While on that road, Jesus of Nazareth confronted him with a great light and sent him into the city to find out what he must do (Acts 22:6-10). He was led by his companions into Damascus where Ananias restored his sight, commissioned him as an apostle, and Paul was baptized and assured of his forgiveness (Acts 22:11-16).

After that, it was while Paul was praying in the temple, that Jesus appeared to Him again and sent him out of Jerusalem to preach, despite the fact that Paul had persecuted the Christians (Acts 22:17-20). And when Paul said that Jesus had sent him to preach to the Gentiles, the Jews exploded with murderous outrage (Acts 22:21-22).

OPPORTUNITY TROUBLE

It is remarkable that having just escaped being beaten to death (Acts 21:31-32), Paul sees an opportunity for the gospel. This follows a long-established pattern in the book of Acts:

(1) Pentecost Commotion (2:1-41), result: 3000 baptisms; (2) Lame Man controversy (4:1-4), result: 2000 more believers; (3) Ananias and Sapphira struck dead (5:1-14), result: more believers were added to the Lord, multitudes of men and women; (4) Commotion after Peter and John’s prison break (5:17-26), result: disciples rejoicing, preaching and teaching more, and increasing in number (5:41-6:1); (5) Greek and Jewish widow controversy (6:1-7), result: first deacons appointed, the word of God increased, disciples multiplied; (6) Controversy with Stephen’s arrest and execution (6:8-8:4ff), result: scattered disciples preaching the word everywhere; (7) Saul confesses Jesus in Damascus and plots ensue (9:19-25); result: amazement and Jews confounded, (8) Saul preaches in Jerusalem and plots ensue (9:26-31), result: the churches were edified, walking in the fear of God, and in the comfort of the Holy Spirit;

(9) Contention over Peter preaching to Cornelius and baptizing him (10:1-11:18), result: they glorified God; (10) Continued persecution following the death of Stephen (11:19-21), result: Greeks hear the gospel in Antioch and many turned to the Lord; (11) Herod arrests Peter and Peter’s prison break (12:1-24), result: the word of God grew and multiplied; (12) Angry crowd in Antioch in Pisidia (13:44-52), result: Gentiles rejoicing and glorifying God and believing; disciples filled with joy and the Holy Spirit; (13) Rowdy Crowds in Iconium (14:1-5), result: half the city siding with the apostles; (14) Violent Mob in Lystra stones Paul (14:8-19), result: disciples strengthened & encouraged; (15) Circumcision controversy and Jerusalem council (15:1-35), result: rejoicing and unity; (16) Paul and Barnabas have sharp disagreement over whether to take Mark with them (15:36-41), result: they go separate ways and Paul and Silas are sent out under the grace of God;

(17) Violent mob in Philippi (16:16-23), result: Philippian jailer and family converted, the brothers encouraged; (18) Violent mob in Thessalonica (17:5-8), result: many devout Greeks and leading women believe; (19) Angry crowd in Berea (17:10-14), result: many Jews believed along with a number of leading Greek women; (20) Jewish insurrection in Corinth (18:1-17), result: many Corinthians heard the gospel, believed, and were baptized; (21) Riot in Ephesus (19:23-41), result: the name of Jesus was extolled, the word increased, and the brothers were encouraged; (22) Angry mob in Jerusalem (21:27-22:29), result: the gospel is preached to the crowd; (23) Violent dissension in the Sanhedrin in Jerusalem (23:6-10), result: a chance to preach to governors and free trip to Rome.

Moral of the story: Jesus is in control, and He uses trouble to further His Kingdom.

THE GOSPEL STORY

While Paul is telling a story about his conversion to Christ, he is alluding to the broader story of God’s dealings with Israel. Paul calls the Jews “brothers and fathers” (Acts 22:1), and he speaks to them in the Hebrew tongue (Acts 22:2), which reaches back to the line of Seth and Noah and Abraham. He also calls the law the “law of the fathers” (Acts 22:3) and refers to the Jewish leaders as “elders” and the zealous Jews in Damascus as “brothers” (Acts 22:5), again linking himself with the covenant line of Israel going back to the giving of the law by Moses. And his prayers in the temple (Acts 22:17) bring us all the way through the Kingdom of David and Solomon up to Paul’s present day.

Paul’s overarching argument is that he has changed his mind about the story of Israel. Paul is saying that Jesus is the fulfillment of the story of Israel because He risen from the dead, proving that He is Israel’s Messiah and forgave Paul’s sins. And the Lord Jesus has commanded that this gospel includes the Gentiles who believe. While the Jews knew that their light was supposed to attract the Gentiles, what they could not abide was the idea that the Gentiles didn’t have to become Jews, that the Jews were not the center of the Kingdom story. That was not how they thought the story was supposed to go, but this was to radically misunderstand the story. The covenant story was never about them; it was always about the grace of God commandeering them.

APPLICATION: APOLOGETIC TESTIMONY

What Paul asks the Jews to listen to is his apology or apologia, which means defense (Acts 22:1). This is where we get the word “apologetics,” which is the study of defending the faith. And what Paul does is give his testimony. Paul’s testimony of God’s work in his life is central to his defense of the truth of the gospel.

But Paul’s testimony is clearly the story of his insolence, his determination to go one way, and Christ’s gracious, conquering determination to stop him in his tracks and make him go a different way. A testimony is the story of your surrender to Jesus Christ.

John Calvin says this about Paul’s question What shall I do, Lord? “This is the voice of a tamed man, and this is the true turning unto the Lord; when laying away all fierceness and fury, we bow down our necks willingly to bear his yoke, and ready to do whatsoever he commanded us.”

You say Jesus Christ is Lord, and so He is, but that means trouble. It means that our personal plans are no longer supreme. It means He is the center of the story. He is the hero. But surrender to Jesus Christ is the greatest peace and joy because in Him is complete forgiveness and an eternal mission. If you have that forgiveness and mission, your story is part of His story, and every trial is an opportunity for the gospel.

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Gladness and Singleness of Heart (Acts of the Apostles #6)

Joshua Edgren on

INTRODUCTION

 The evildoers running the Sanhedrin were now confronted with a real problem. The man they had unjustly murdered had come back from the dead—His greatest miracle. He ascended into Heaven and poured out the Holy Spirit on His twelve disciples, who began preaching the resurrection powerfully and performing many wonders and miracles (v. 43). By killing Jesus Christ, the unbelieving Jews only succeeded in giving Him a throne of everlasting dominion in Heaven. And down below in Jerusalem the headache that Jesus had been for them was now multiplied by twelve. In addition to this, because baptism was being administered in the name of this Jesus, the Church now had a definite set of boundaries. These were the people who were bound to Christ.

THE TEXT

“Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul: and many wonders and signs were done by the apostles. And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved” (Acts 2:37–47).

SUMMARY OF THE TEXT

 This was a random crowd, and not an organized one. It was not like the Triumphal Entry crowd, and it was not like the crowd organized to call for the Lord to be crucified. It was a crowd attracted to a spectacle, and it says that as a result of what they saw and heard they were pierced to the heart (v. 37), and they asked what they should do. Peter’s reply was that they should repent and be baptized in the name of Christ—the result would be remission of sins, and the gift of the Holy Spirit (v. 38). The promise is for them and their children, as many as God would call (v. 39). Peter followed this up with many other words, urging them to save themselves from that crooked generation (v. 40). A number responded gladly, and that about three thousand souls were baptized (v. 41). These new converts continued steadfastly in four things—apostolic teaching, fellowship, breaking of bread, and prayers (v. 42). Fear descended upon everyone, and many wonders and signs were performed by the apostles (v. 43). The believers were all together, and held their possessions in common (v. 44), selling their possessions and goods in order to share (v. 45). They would congregate at the Temple, and would break bread from house to house (v. 46), sharing meals with gladness and simplicity of heart (v. 46). They gave themselves to praising God, and the general population looked on them with favor (v. 47). And the Lord added those who were being saved on a daily basis (v. 47).

BAPTIZING THOUSANDS

The Pool of Siloam was about as long as two/thirds of a football field. It was about 400 feet lower in altitude than the Temple complex. Pilgrims would cleanse themselves there, and then make the ascent to the Temple. On the south side of the Temple complex was an array of miqvehs—Jewish baptistries. Over forty of these have been excavated there. Pilgrims would cleanse themselves again before worshiping. This is almost certainly where the Pentecost baptisms took place. Each of the apostles would have to have baptized around 250 people.

LIQUIDATING ASSETS

Remember the context. This outpouring of the Spirit meant that Jerusalem was going to be destroyed. If you owned real estate, “now” would be a good time to liquidate. And the fact that this happened at Pentecost meant that many who were converted (and perhaps stayed over longer) were going to be out of pocket for a time. As we will see in the episode with Ananias and Saphira (Acts 5:4), no one was compelled to give. However, the natives were flush with liquid assets and the pilgrims were high-centered. It was an obvious occasion for massive sharing.

TO YOU AND YOUR CHILDREN

Peter tells the crowd that the promise (meaning the Holy Spirit) was for them, but it was obviously also for their children. The invitation was open, to as many as the Lord would call. We can identify those called to come by looking to see who actually comes. And we should take care to note how Scripture defines “coming” to Christ. In Luke 18:15, we find people bringing infants (brephos) to Him. This was the incident where the disciples tried to stop it. But Jesus rebuked them (Luke 18:16), and said to allow the children to come to Him. But infants can only come by being carried.

FOUR PILLARS

The characteristics of these new converts is described for us here. First, it should be noted that no one had to chase them around in some sort of follow-up campaign. The continued steadfastly (KJV, NKJV). They devoted themselves (ESV). They were continually devoting themselves (NASB). When new life is actually present, that life seeks out nourishment. Babies are born hungry. New believers are born again hungry.

And what were they hungry for? 1. Apostolic doctrine (didache). 2. Fellowship (koinonia). 3. Breaking of bread (almost certainly communion), and 4. Prayers (probably corporate).

GLADNESS AND SINGLENESS OF HEART

The chapter began with an outpouring of tongues, a sign of pending judgment. Then a sermon was preached, in a language that the multitude understood. It was a sermon that pierced to the heart. Then came submission to the message in the waters of baptism. Those who were converted dedicated themselves, not to tongues, but to doctrine, fellowship, communion, and prayers. Never confuse the gifts of the Spirit (1 Cor. 1:7) with the fruit of the Spirit (1 Cor. 3:1; Gal. 5:22-23). So notice the culmination of it all—gladness and simplicity of heart. This is the Christian faith in full bloom. The roots of the atonement are down deep, and wonders can serve as fertilizer, such that the foliage is thick with doctrine and fellowship and communion and prayer. But the blossom is this. How do we know summer is near? Gladness and simplicity of heart.

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Bearing His Reproach (The Continuing Adventures of Jesus #39) (KC)

Joshua Edgren on

INTRODUCTION

As prophesied, when Paul arrived in Jerusalem, false reports were swirling around, and a riot broke out and Paul was nearly killed. No doubt there were critics who thought Paul could have been more careful, clearer in his teaching, but the real reason was the name of Jesus.

Jesus promised that if we followed Him, we would be misunderstood, lied about, and sometimes persecuted and killed. But when it happens, we’re still often caught off guard and surprised. While it is always worth double checking our words and actions, we have to be prepared for unjust treatment, and we have to be prepared to rejoice when it happens.

The Text: “And after those days we took up our carriages, and went up to Jerusalem. There went with us also certain of the disciples of Caesarea…” (Acts 21:15-34)

SUMMARY OF THE TEXT

As planned, Paul and his entourage went down to Jerusalem where they were warmly welcomed, and Paul immediately met with James and all the elders in Jerusalem and reported all that the Lord had done (Acts 21:15-19). The elders informed Paul that there were now thousands of believing Jews in Jerusalem, but a false rumor is going around that he forbids Jews from keeping the law and circumcising their children, and large crowds are coming into town (probably for Pentecost) (Acts 21:20-22).

So the elders asked Paul to sponsor the sacrifices of four men who have taken Nazirite vows, and near the end of the seven days of purification, some Jews from Asia stirred up the crowds and accused Paul of teaching against the temple, the law, and bringing Gentiles into the temple (Acts 21:23-29). A mob quickly formed that began beating Paul, intent on killing him, but the captain of the guard rushed in with soldiers and rescued him (by arresting him), amidst a cacophony of confused accusations (Acts 21:30-34).

THE ACCUSATIONS

The accusations the Jews brought are half-truths and lies. It is true that Paul taught that neither circumcision nor uncircumcision ultimately matters, but only obedience to Christ (1 Cor. 7:19, Gal. 6:15). He also taught that the ceremonial law was a “tutor” for Israel until Christ came (Gal. 4:1-10). But he had also had Timothy circumcised (Acts 16:3), taken a Nazirite vow himself (Acts 18:18), and was at least respectful of the Feasts of Unleavened Bread and Pentecost (Acts 20:6, 16).

So what does this mean? Paul was very concerned to not make Jewish ceremonies a prerequisite for fellowship with God or in the church (e.g. Gal. 2:11ff). He’s happy to make concessions on these “customs” so long as they are just pious customs. He is happy to live as a Jew to win Jews to Christ, and he is happy live as a Gentile to win Gentiles to Christ (1 Cor. 9:20-22). And this is why he is happy to sponsor the fulfillment of these Nazirite vows (Acts 21:23-24). But Paul was fierce about the truth of the gospel and simple obedience to God’s moral law (the Ten Commandments) (e.g. 1 Tim. 1:4ff).

MISUNDERSTANDING & PERSECUTION

So we have here Paul doing everything he can to show deference to different people, and having done so, he is lied about, beaten, and nearly killed by religious people. When the Roman captain of the guard shows up, he even assumes that Paul is probably guilty of something and arrests him (Acts 21:33). And just after our text, it comes out that the captain assumed Paul was some notorious Egyptian terrorist (Acts 21:38).

People often assume that if there’s a mob, there must be someone else who did something wrong to cause it. Someone must have said something or done something to enrage them. But sometimes mobs are just collective, irrational rage, as we see here (Acts 21:34). We have to remember that the center of our faith is a perfect man, who always said and did what was perfectly right, and they hated him, lied about him, and eventually murdered him. And Jesus said, “If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you…” (Jn. 15:18-21). We must be careful not to suffer as evildoers, but we should also expect to suffer simply because we are Christians (2 Tim. 3:12).

APPLICATIONS

This episode demonstrates the potency of lies and slander. We live in a world inundated with lies and slander. But lies and slander are violence against the truth and the true character of those made in God’s image (Lev. 19:16, Prov. 18:8). Of course, people don’t set out to become murderers. They spin or shade the truth because it seems important for their “cause,” because the other side is so bad, etc. But there are no brakes on that car. When you are reckless with the truth, you become a bad guy, even if you try to tell yourself it’s for some good reason.

In Prince Caspian, when one of the dwarves suggests enlisting the help of some evil hags and ogres, Caspian refuses, and Trufflehunter says, “We should not have Aslan for a friend if we brought in that rabble.” To which Trumpkin also added that they wouldn’t have him. You can’t bring in lies and slander, even against God’s enemies without becoming another one of God’s enemies: “Lying lips are abomination to the LORD: but they that deal truly are his delight” (Prov. 12:22).

Do not easily believe rumors or accusations. This requires judiciousness, thoughtfulness, and being quick to listen and slow to tweet. Do not follow the multitude to do evil (Ex. 23:2), including on social media.

At the same time, you ought not fail to join your voice to the truth, even unpopular truths. When the elders in Jerusalem received Paul warmly, they were standing up for the truth of Paul’s good reputation, even though he was being smeared in the news.

Practice this in your families, with your kids. Don’t assume the worst. Protect their reputations. Be loyal to Christ, the truth, and one another.

And when you get it wrong, admit it, confess it, and make it right. But remember that to follow Christ is to take up a cross, a sign of humiliation and suffering.

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The Day of the Lord (Acts of the Apostles #5)

Joshua Edgren on

INTRODUCTION

We saw last week that the gift of tongues was a marvelous blessing for those who had ears to hear. For believers, the point was all about the grace of God, and the wonderful works of God. But we also saw that for unbelievers, the reality of gibberish in the streets of Jerusalem was beyond creepy. If they had known the meaning of Scripture, they would have heard ominous music in the soundtrack. They were on the threshold of their doom.

We have seen how Luke set the stage for recording Peter’s sermon. In English, the sermon takes about two and a half minutes to speak, but it says later (v. 40) that Peter spoke “many other words” in the follow up. Given the nature of the case, it is important to take in all of Peter’s sermon at one go.

THE TEXT

“But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh . . . And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come . . . Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:14–36).

SUMMARY OF THE TEXT

Peter stood up, and with a loud voice got the attention of these men of Judea and residents of Jerusalem (v. 14). He responds to the charge of drunkenness first. That cannot be it because, he argued, it was only around 9 am (v. 15). These events were actually a fulfillment of a prophecy from Joel (v. 16; Joel 2: ), which he then quotes (vv. 17-21). God is going to pour out His Spirit on all flesh—sons, daughters, young men, old men (v. 17), not to mention male and female slaves prophesying (v. 18). That is the first portent. The second portent is the disintegration of heaven, earth, sun and moon, leading up to the day of the Lord (vv. 19-20)—thunder, lightning, and blue ruin. In this context, whoever calls on the name of the Lord will be saved (v. 21).

Who will the Savior be? These men of Israel already knew that Jesus of Nazareth was attested by God by many miracles and signs (v. 22). The death of these Jesus, also not a secret, was not a divine misfire. Christ was crucified by wicked hands, but also in accordance with the settled plan of God (v. 23). God raised Him from the dead because it was impossible for death to keep its hold on Him (v. 24). This too was prophesied (Ps. 16:8-11). David saw the Lord, who was on his right hand, such that he would not be moved (v. 25). This was the source of David’s gladness and hope (v. 26). His soul would not be left in Sheol/Hades, and the Holy One would not see corruption (v. 27). The way of life is revealed, and it is joy in the presence of God (v. 28). Peter comments on this passage, saying that David could not have been talking about himself, because his grave was still right there in Jerusalem (v. 29). As a prophet, he was actually saying that a descendant of his would be raised from the dead in order to sit on the throne of David (v. 30), and that this had been sealed with an oath from God. The Christ would be killed, but would not decompose, and would rather be raised (v. 31). Jesus was raised, and all these men speaking in tongues were eye-witnesses of it (v. 32). This risen Christ, now ascended to the right hand of the Father, received the Holy Spirit from the Father, and poured Him out (v. 33). Again, this is not David—for how did David speak of his descendant? He called Him “my Lord,” the one seated at the right hand of God (vv. 34-35; Ps. 110:1). And this is why the entire house of Israel needs to be assured of the fact that God has made this very Jesus, the one crucified a couple months before in that city, both Lord and Christ (v. 36).

DECREATION LANGUAGE

One common form of prophetic declaration is something I call “collapsing solar system” language. The sun goes dark, the moon turns blood red, and all the stars fall like ripe figs in a windstorm. This language occurs frequently in the Old Testament, and there are a number of striking places in the New Testament where these places are cited and repeated. Bible scholars call this kind of language decreation language.

Many ordinary Christians, taking the Bible at face value, go out and look at the night sky, and because everything is still up there, they assume that these prophecies are yet to be fulfilled in our future. But this ignores what the language meant in the Old Testament.

The places are Joel 2:28-32 (cited here); Amos 8:9; Ezek. 32:7; Is. 13:10; Is. 34:4. What do these expressions refer to? Throughout the Old Testament, they always refer to the destruction of a city or nation. “The oracle concerning Babylon which Isaiah the son of Amoz saw” (Isaiah 13:1). And the meaning of such expressions does not change in the New. Remember, the disciples had asked Jesus when the promised destruction of Jerusalem would occur, and part of His reply was to quote Is. 13 and Is. 34. It means the same thing. He was talking about the destruction of Jerusalem, and not the dissolution of the space/time continuum.

Now we saw last week from Is. 28 that the gift of tongues was a portent of destruction for Jerusalem. And Peter’s sermon immediately following makes this explicit. Trouble was certainly brewing. He quotes a passage from Joel, and that passage had two elements. One was the Spirit being poured out voluminously on God’s people, and the other was the great cataclysm. In Peter’s message, these two elements were all of a piece. Pentecost in 30 A.D. and the Destruction in 70 A.D. were all the same event—the great and terrible Day of the Lord.

PREACHING THE RESURRECTION

We do not just preach that Jesus was raised from the dead. We also declare what it means that He was raised from the dead. The risen Christ pours out His Spirit promiscuously—not dispensed with a teaspoon. The risen Christ will visit terrible desolations on the city that murdered Him. The risen Christ offers terms to anyone who willing to call on the name of the Lord. Mercy is extended in the day of wrath. The risen Christ had been identified beforehand by God with miracles, but then betrayed to murderers by the glorious foreordination of God. The risen Christ was raised in accordance with what Scripture had said a millennium before. The risen Christ is on the throne of David, which is the throne of the world. And so it is that the risen Christ cannot be received as anything other than Lord and Christ.

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