Kirkers Read 08 – A Mere Missionary Letter?

We pointed out that last week, the books of Luke and Acts belong together as a two-volume defense of the gospel, likely to be presented during Paul’s trial in Rome. One of the most striking features of the second volume (Acts) is the progression of gospel preaching, riot, followed by revival. Throughout the book we see the Apostles, and especially Paul, proclaiming the gospel near and far, and almost always there was some controversy, fight, riot. But in the end, saints were always added to their number.

The reason this is striking is that some of the most famous sermons of the early church, which are recorded in Acts, are in the setting of civil hearings, trials, public debates, etc. It is easy for modern American Christians to look at civil society through the grid of “separation of Church and State.” In many ways this hinders us from provoking the society to deal with the political claim at the heart of the Christian faith: “Jesus Christ is King.”

Another interesting progression found in Acts is that, as Jesus promised, they would “be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth (Acts 1:8).” Like the concentric circles from the ripples of a pebble dropped in a pond, the book “moves outward” from Jerusalem to the ends of the earth. The Messiah had come in relative obscurity, but within a generation his gospel was being declared to the ends of the earth all by the power of the Holy Spirit.

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As we launch into the second half of the Summer Bible Reading Challenge, we begin with the Gospel of Luke this week, followed by Acts next week. These should be thought of as a two-volume book. They really are inseparable; where Luke leaves off, Acts picks up. Further, it is likely that both books together are a sort of legal briefing which Paul commissioned Luke to write as they were preparing for Paul’s hearing before Caesar (cf. Acts 28:17-20).

You’ll notice that Luke is far more attentive to detail and tedious than the other Gospel writers are, which makes sense given the fact that part of the purpose of this Gospel and Acts is to precisely proclaim the events of Christ’s ministry. Luke tells us in the preface that he is writing unto Theophilus (more on that in a second) “in order (Lk. 1:3).” Matthew Henry asserts that, “When [Luke] was under that voluntary confinement with Paul [in Rome], he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ’s ascension, and about the fourth year of Nero.”

There are three likely options for who Theophilus is. Either a prominent individual believer, a Civil Magistrate (either in Greece or Rome), or a more metaphorical name for the whole church. Given the context of Paul and Luke’s imprisonment in Rome, awaiting a hearing before Nero, it seems probable that this is written to copiously defend the faith before both the Jewish and Gentile leaders. Thus, this is in some sense the first apologetical book in Christian history. Luke begins by announcing the coming of the King in Luke 1-2, and then ends with Paul and the other believers proclaiming Christ’s Kingdom to all the earth (Acts 28:30-31). Luke’s arc in these two volumes is from Incarnation of the Promised One, to the proclamation and miraculous establishment of His Kingdom. All these details are what “are most surely believed among us. (Lk. 1:1).”

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The Gospel of Mark was likely the first written record of the life and ministry of Christ; it is likely that Peter was a primary source for Mark. One thing that doesn’t always come through in English translations is just how active and vibrant the narrative is. Mark clearly wants to get across the activity and agency of Christ. Jesus was “at work.” This is not a mere “retelling.” Mark wants us to see Jesus moving and doing. Jesus is a real man who is not passively responding to things that happen to Him; He is in the driver’s seat, performing His ministry as a servant to the sick and suffering of Israel.

This is important when it comes to His death and resurrection. He is not passive, even as He is being tried by night, nailed to a cross, and buried in a grave. Jesus is the active character in it all. Ultimately this shows us what Jesus said elsewhere, “No man taketh [my life] from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father (John 10:18).” Jesus is the servant, come to heal mankind’s disease. But He comes not as a sad puppy waiting for attention before acting. Jesus is the instigator of all the events that come to pass. Including––most importantly––His redemptive work.

We’ll read Galatians at the end of the week. As you read this epistle, read it as Paul’s case for which way the vote should go at the Jerusalem Council. What was in question at the Jerusalem Council of Acts 15 was whether Gentile believers needed to be circumcised in order to become Christians. Paul clearly thought that requiring this would be tantamount to undermining the entirety of the gospel. Galatians was written very much in the midst of all the debate and lead up to the council. We can be grateful for his defense of the liberty from the law which Christ won for us, and that our salvation is in no other than Christ and Him crucified.

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We wrap up the Gospel of Matthew this week, and––as mentioned before––Matthew is keen to show Christ as the promised King of Israel. The Gospel presents Jesus to Israel as King, and then shows them reject Him as King, but we see Christ’s Kingship being vindicated by the resurrection and ascension. His final words, often called the Great Commission, are a prime example of Jesus’ attitude regarding His own resurrection. He considered Himself King above all kings, and having been given all authority.

Now, we ought to realize that earth and all dominions have now been given into the hand of the risen and ascended Christ. There are only two options for how Jesus’ appropriation of that authority. He could either abdicate it and never actually employ His power to accomplish the redemptive end for which He died; or He could actually exercise it. The Great Commission shows us that Christ intended to conquer the world which He had been given dominion over, and He intended to conquer it successfully.

We ought to call it the “Successful Commission.” He has all authority and so there is no power which can withstand His reign over history. He will redeem the world through the good news of His atoning work. This ought to give us––as ambassadors of Christ––great confidence. We are sent out to proclaim the victory of our victorious King. We aren’t rallying for votes, hoping we can at least get a majority, we are announcing the conquest.

Finally, a brief word on Colossians, which we will read at the end of this week. Paul didn’t plan the church of Colosse, nor had he ever met the people there. However, he had heard that Jewish zealots were wreaking havoc amongst the believers there. Paul wants to emphasis the importance of their faith and baptism into Christ as the symbol which designates them as the people of God, not the ceremonies, symbols and shadows of the Old Testament. One other thing to note is how far these Jewish zealots had drifted from true faith, especially in the description at the end of Colossians 2:16-23. Faith in the promised Christ was the whole point of the Old Testament Christ, now, in the New Testament age, it is faith in the Christ who came that saves us.

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Join the Christ Church Summer Bible Reading Challenge!

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