Acts 14:19-28 – Geography of the Gospel – A Rocky Road
Diving Deeper Lesson Outline for Acts 14:19-28
The title is drawn from, not only the lengths that Paul went to for sake of the Gospel (9 cities cited in the 10 verses of our text), but also the suffering he endured on the Gospel’s account.
We learned from our lesson in Acts 14:1-7 that God bears witness to the Gospel by signs and wonders.
I think it can be said that Paul bore witness to the truth of a risen Christ by the lengths he went to and trials he endured.
1) THE GEOGRAPHY OF THE GOSPEL – THE CITIES
Acts 1:8, Jesus says, “…Jerusalem and in all Judea and Samaria, and to the end of the earth.”
In our text, Paul has demonstrated his obedience to Jesus & taken quite a bite out of his known “end of the earth.”
Paul’s end of the earth from todays text (there are more than this):
Lystra, Derbe, Iconium, Antioch (of Galatia), Pisidia, Pamphylia, Perga, Attalia & Antioch (of Syria).
Reference ESV Study Bible Map of Paul’s first journey.
Paul’s 1st journey is estimated to have been just under 2 years – 46 to 47 AD.
On his journey, he traveled approximately 1400 miles.
2) THE GEOGRAPHY OF THE GOSPEL – THE PEOPLE
In our text, we encounter essentially 3 types of people associated with the Gospel aside from the apostles themselves.
The first are the opposition as represented by the Jews.
The second are the disciples; they are those that have responded to the Gospel and have believed.
The third are the disciples appointed to be elders by Paul and Barnabas.
We will focus on the elders.
Acts 14:23 matter of factly tells us that Paul & Barnabas appointed elders in every church they started on their 1st trip.
The greek word for elders is presbuteros and is sometimes translated overseer, bishop or presbyter.
Keep in mind that in our text and others, elders is always plural, as in more than one elder at each new church.
Additional evidence of elders as a Biblical norm:
Acts 15:22, “Then it seemed good to the apostles and the elders, with the whole church to choose men and to send them to Antioch.” – church in Jerusalem
Acts 20:17, “And from Miletus [Paul] sent to Ephesus and called to him the elders of the church.” – Church in Ephesus
Titus 1:5, “This is why I [Paul] left you in Crete, that you might amend what was defective, and appoint elders in every town as I directed you.” – Towns of Crete
“To the twelve tribes of the dispersion”: James 5:14, “Is any among you sick? Let him call the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord.” – assumes elders were in these churches.
1 Peter 5:1, “So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ as well as a partaker in the glory that is to be revealed.” - the churches in Pontus, Galatia, Cappadocia, Asia, and Bithynia
From the Acts 14:23 appointments, we can infer a number of things:
The most obvious is that the Gospel was preached and embraced.
It is also clear that the disciples in the new churches needed teachers/leaders.
And to be elder worthy, some disciples must have been voracious in their appetites to learn the Gospel and teach it.
What did these elders do:
Titus 1:9 says that the elder “must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it.”
Or in the words of John Piper, “The elders are the trustees of the truth in the life of the church.”
1 Peter 5:1-2 says to shepherd the flock and exercise oversight.
Elders must know the word of God and be bold in its teaching and purity.
Elders would understand the subtle danger of mixing Scripture with hints of worldliness.
In our church, do our deacons or pastor fill the elder role?
Would a different structure work better – deacons, pastor and elders?
Any pastor, in general, may not be aware of the Scriptural inconsistencies at work in various arms of the church.
Deacons may not be well versed in Scripture or equipped to teach it.
When Paul & Barnabas appointed elders, how did they know who was qualified?
POI – Concerning “The People” part of this lesson, curiously, Timothy was from Lystra.
Acts 16:1-2 tells us Timothy was a believer from Lystra with a good reputation.
Some Sanctified Speculation:
Timothy obviously heard the Gospel, and it may very well be that he heard it from Paul.
He may have known the cripple that Paul healed and seen the healing with his own eyes.
Paul saw Stephen stoned and was impacted by it, perhaps Timothy saw Paul stoned and was equally impacted by it.
3) THE GEOGRAPHY OF THE GOSPEL – THE STONES OF SUFFERING
Paul’s stoning and suffering during his Gospel journey:
Acts 14:22, Paul tells us that “through many tribulations we must enter the kingdom of God.”
I think Paul was well aware that suffering would be part of the Gospel message.
After all, Jesus said in John 15:20 that those who persecuted Him would surely persecute his followers.
And in Acts 9:14-16, Jesus told Ananias that he would show Paul how much he must suffer.
And Paul did witness Stephen’s stoning before he was saved on the road to Damascus.
But I would speculate that nothing made this truth more plain and real than his stoning in our text.
And by the time he wrote 2 Corinthians 11:23-28, he obviously experienced much, much more suffering.
Paul links suffering and authentic belief together:
Paul’s statement in Acts 14:22 begs the question, does salvation exist without suffering on account of the Gospel?
Romans 8:16-18, Paul explains that we are glorified with Christ “because” or “inasmuch” “we suffer with Him.”
We are identified (heirs) with Christ through His righteousness by the seal of the Holy Spirit on our hearts and through His sufferings by the suffering we experience on His account.
Philippians 1:29-30, Paul tells the Church at Philippi during his “to live is Christ” message that it has been granted to them for the sake of Christ not only to believe in Him but also to “suffer for His sake.”
2 Timothy 1:8, tells us that we are not to be ashamed and we are to “share in the suffering for the Gospel.”
2 Timothy 3:12 after referencing his stoning at Lystra, Paul declares, “all who desire to live a godly life in Christ Jesus will be persecuted.”
The suffering we should expect to experience if we are authentic:
Again, in 2 Corinthians 11:23-38, Paul gives us a thorough list.
PHYSICAL SUFFERING – forty lashes, beaten with rods, stoned
MENTAL SUFFERING – danger from false brothers (theologically/physically), daily pressure, anxiety
INCONVENIENCED SUFFERING – frequent journeys, sleepless nights (also mental), shipwrecked (also physical)
COMFORT SUFFERING – hunger and thirst, no food, cold and exposure, people, Gentiles, cities, wilderness
CIVIL SUFFERING – king was guarding city in order to seize Paul
Many of these were out of his hands and many he knew full well would happen, but in any case obedience and boldness for the Gospel prevailed on Paul’s Journey.
Paul was fully identified with Jesus Christ through suffering on account of the Gospel.
The question today is are you?
Is your relationship with Christ authenticated by suffering for His sake?
It seems to me that the relationship between faith and works that James deals with is very similar to faith and suffering on account of the Gospel.
I think it can also be said that when we identify with Christ through suffering, our faith will have substantially more power and presence in our life.
1/18/09
Acts 14:8-18 - Mistaken Identity - The Objective is Subjective
Acts 14:8-18 – Mistaken Identity - The Objective is Subjective to the Heart
Diving Deeper Lesson Outline for Acts 14:8-18
The title comes from the previous lesson on the subjective/objective ways God gives “witness to the word”.
But, as it applies to Acts 14:8-18, where the signs & wonders are misinterpreted by the Lystran gentiles.
They witnessed a healing (objective) with their own eyes, but credited it (subjective interpretation) to Zeus and Hermes.
1) THE PURPOSE OF SIGNS AND WONDERS
In our text today, the S&W were misinterpreted by the Lystrans.
If they can be misinterpreted/misunderstood, this begs the question, “what is their purpose”?
Here is a Biblical perspective of the purpose behind signs and wonders.
To demonstrate God’s many roles in the historical redemption of the Hebrew people from Egypt:
It must be noted that S&W, in relation to the Egyptian redemption and Exodus, are highlighted in at least 9 books of the OT – Exodus, Numbers, Deuteronomy, Joshua, Judges, Nehemiah, Psalm, Isaiah, and Jeremiah.
This conveys the importance of these S&W in revealing & confirming the historical relationship between God & Israel.
Exodus 3:20 God says he will strike with wonders and Pharaoh will let you go – to motivate.
Deuteronomy 4:34 Moses declares that God’s S&W in the history of a nation are w/o precedent – to show uniqueness.
Deuteronomy 6:22 Moses reminds Hebrews that S&W were before their eyes – to witness to God.
Joshua 24:17 it was the Lord our God in our sight who preserved us – again, a witness to God in Israel’s history.
Jeremiah 32:20-21 we learn that God used S&W as a strong hand and with great terror – to make a name for Himself.
Psalm 135:9 illustrates Egypt’s first hand knowledge of the S&W of God as “foreign” – to show authority and power.
POI - God’s S&W in Egypt and the entire Exodus story are foundational to the authenticity of our faith.
That God was physically involved in the history of Israel is evident by its birth and development.
Israel’s history is real and its birth and development must be accounted for.
The Lord God is the best explanation.
As Deut 4:34 says, a nation was called out of a nation and was done so by God.
This verse is remarkable to me; repeatedly, God promised Abraham a nation, people and land.
In the first chapter of Exodus, we see the Hebrew people growing greatly in number.
And then, as this verse states, God calls them out as a nation (via S&W) and brings them to the promise land.
This is fufillment of the Abrahamic Covenant and, in my mind, verfiable evidence of God at work in the history of Israel!
To bear witness to Gospel:
Acts 14:3 from last weeks lesson.
Hebrews 2:3-4 tells us that “a great salvation” was witness to by S&W.
POI – Hebrews 2:3-4 also distinguishes between S&W and gifts of the Holy Spirit
To authenticate a true apostle:
Acts 15:12 shows the Gospel to the Gentiles was God’s will because, through S&W, Paul’s ministry to them was validated.
2 Corinthians 12:11-12 Paul is forced to argue his apostleship is real and S&W are one reason why.
To authenticate Jesus:
John 10:37-38 Jesus says the S&W are legit and show that He is legit (He and the Father are one).
Acts 2:22 Jesus is “a man attested to you” by S&W.
To fuel the preaching of the Gospel:
Romans 15:18-19 “by power of S&W” fulfilled ministry of Gospel to Gentiles.
To lead astray:
Jesus gives us a warning about prophets of the last days.
Matthew 24:21-25 Jesus warns us that S&W will used to lead astray.
2) THE LIMITS OF SIGNS AND WONDERS – US NOT GOD
This weeks text, among other things, illustrates why S&W have limitations.
It shows us that if the heart of the observer is lost or in rebellion, he will misinterpret or disregard the S&W.
Other Biblical examples of S&W limitations:
Psalm 78:32 In spite of all this, they still sinned; despite his wonders, they did not believe
Nehemiah 9:17 about stiffened neck in spite of wonders.
Judges 6:13 Gideon suggests God has fallen down on the job since Egypt because of subjugation to Midian – to despair.
Acts 14:8-18 this weeks text.
POI – These responses reveal exactly why we interpret experience based on Scripture and not the other way around!
3) A PROPER REPONSE TO SIGNS AND WONDERS
There seems to a pattern of 2 proper responses in the Scriptures we have explored:
First, if you are saved – GIVE THE GOD OF THE BIBLE CREDIT.
The “The Miracle on the Hudson” is a perfect example.
When someone says about this that “god” or “someone” was looking out for that plane, what would Paul say?
Acts 14:15-17 gives us an idea of exactly what he would say and therefore of what we should say.
Second, if you are not saved and God is calling you and you recognize Him in the S&W – SURRENDER TO HIM.
POI - Concerning Christopher Hitchen’s challenge discussed last week:
The S&W of God himself, Jesus & the apostles have limitations due to the heart of the observer.
It follows that “statements or actions” (including S&W if they are still present) of men today have similar limitations.
So for Hitchens to look to “statements or actions” to reveal a difference between a believer and an atheist, assumes that he has the heart to recognize the difference to begin with.
This weeks text demonstrates that an inability to recognize God in the S&W is an indictment of the observer not of God.
Of course, Hitchens would say that the fact we believe that a God performed S&W through himself, Jesus and the apostles, demonstrates that we have the inability to see the truth and it indicts us.
But it is not a moot point to concede that our position is based on Scripture that is, in some cases, almost 3000 years old.
And that there exist manuscripts of some of that Scripture that are as much as 2200 years old.
And that our position is rooted in the real history of the nation of Israel.
Diving Deeper Lesson Outline for Acts 14:8-18
The title comes from the previous lesson on the subjective/objective ways God gives “witness to the word”.
But, as it applies to Acts 14:8-18, where the signs & wonders are misinterpreted by the Lystran gentiles.
They witnessed a healing (objective) with their own eyes, but credited it (subjective interpretation) to Zeus and Hermes.
1) THE PURPOSE OF SIGNS AND WONDERS
In our text today, the S&W were misinterpreted by the Lystrans.
If they can be misinterpreted/misunderstood, this begs the question, “what is their purpose”?
Here is a Biblical perspective of the purpose behind signs and wonders.
To demonstrate God’s many roles in the historical redemption of the Hebrew people from Egypt:
It must be noted that S&W, in relation to the Egyptian redemption and Exodus, are highlighted in at least 9 books of the OT – Exodus, Numbers, Deuteronomy, Joshua, Judges, Nehemiah, Psalm, Isaiah, and Jeremiah.
This conveys the importance of these S&W in revealing & confirming the historical relationship between God & Israel.
Exodus 3:20 God says he will strike with wonders and Pharaoh will let you go – to motivate.
Deuteronomy 4:34 Moses declares that God’s S&W in the history of a nation are w/o precedent – to show uniqueness.
Deuteronomy 6:22 Moses reminds Hebrews that S&W were before their eyes – to witness to God.
Joshua 24:17 it was the Lord our God in our sight who preserved us – again, a witness to God in Israel’s history.
Jeremiah 32:20-21 we learn that God used S&W as a strong hand and with great terror – to make a name for Himself.
Psalm 135:9 illustrates Egypt’s first hand knowledge of the S&W of God as “foreign” – to show authority and power.
POI - God’s S&W in Egypt and the entire Exodus story are foundational to the authenticity of our faith.
That God was physically involved in the history of Israel is evident by its birth and development.
Israel’s history is real and its birth and development must be accounted for.
The Lord God is the best explanation.
As Deut 4:34 says, a nation was called out of a nation and was done so by God.
This verse is remarkable to me; repeatedly, God promised Abraham a nation, people and land.
In the first chapter of Exodus, we see the Hebrew people growing greatly in number.
And then, as this verse states, God calls them out as a nation (via S&W) and brings them to the promise land.
This is fufillment of the Abrahamic Covenant and, in my mind, verfiable evidence of God at work in the history of Israel!
To bear witness to Gospel:
Acts 14:3 from last weeks lesson.
Hebrews 2:3-4 tells us that “a great salvation” was witness to by S&W.
POI – Hebrews 2:3-4 also distinguishes between S&W and gifts of the Holy Spirit
To authenticate a true apostle:
Acts 15:12 shows the Gospel to the Gentiles was God’s will because, through S&W, Paul’s ministry to them was validated.
2 Corinthians 12:11-12 Paul is forced to argue his apostleship is real and S&W are one reason why.
To authenticate Jesus:
John 10:37-38 Jesus says the S&W are legit and show that He is legit (He and the Father are one).
Acts 2:22 Jesus is “a man attested to you” by S&W.
To fuel the preaching of the Gospel:
Romans 15:18-19 “by power of S&W” fulfilled ministry of Gospel to Gentiles.
To lead astray:
Jesus gives us a warning about prophets of the last days.
Matthew 24:21-25 Jesus warns us that S&W will used to lead astray.
2) THE LIMITS OF SIGNS AND WONDERS – US NOT GOD
This weeks text, among other things, illustrates why S&W have limitations.
It shows us that if the heart of the observer is lost or in rebellion, he will misinterpret or disregard the S&W.
Other Biblical examples of S&W limitations:
Psalm 78:32 In spite of all this, they still sinned; despite his wonders, they did not believe
Nehemiah 9:17 about stiffened neck in spite of wonders.
Judges 6:13 Gideon suggests God has fallen down on the job since Egypt because of subjugation to Midian – to despair.
Acts 14:8-18 this weeks text.
POI – These responses reveal exactly why we interpret experience based on Scripture and not the other way around!
3) A PROPER REPONSE TO SIGNS AND WONDERS
There seems to a pattern of 2 proper responses in the Scriptures we have explored:
First, if you are saved – GIVE THE GOD OF THE BIBLE CREDIT.
The “The Miracle on the Hudson” is a perfect example.
When someone says about this that “god” or “someone” was looking out for that plane, what would Paul say?
Acts 14:15-17 gives us an idea of exactly what he would say and therefore of what we should say.
Second, if you are not saved and God is calling you and you recognize Him in the S&W – SURRENDER TO HIM.
POI - Concerning Christopher Hitchen’s challenge discussed last week:
The S&W of God himself, Jesus & the apostles have limitations due to the heart of the observer.
It follows that “statements or actions” (including S&W if they are still present) of men today have similar limitations.
So for Hitchens to look to “statements or actions” to reveal a difference between a believer and an atheist, assumes that he has the heart to recognize the difference to begin with.
This weeks text demonstrates that an inability to recognize God in the S&W is an indictment of the observer not of God.
Of course, Hitchens would say that the fact we believe that a God performed S&W through himself, Jesus and the apostles, demonstrates that we have the inability to see the truth and it indicts us.
But it is not a moot point to concede that our position is based on Scripture that is, in some cases, almost 3000 years old.
And that there exist manuscripts of some of that Scripture that are as much as 2200 years old.
And that our position is rooted in the real history of the nation of Israel.
1/13/09
Acts 14:1-7 - Witness to the Word
Acts 14:1-7 – Bore Witness to the Word
Diving Deeper Lesson Outline for Acts 14:1-7
The title comes from Acts 14:3 and is an exploration of how God bears witness to His Word
1) "THE WORD OF HIS GRACE"…THE GOSPEL
In Acts 20:32 the phrase "word of His grace" is also used.
There, Paul says that it can build up and give inheritance.
Here, in Acts 14:3, the "word of His grace" is witnessed to by the signs and wonders.
We must never loose sight of the fact that the Gospel is the main thing, not the signs and wonders.
For example, Paul’s OT Gospel Sermon in Acts 13 emphasizes Jesus not signs and wonders.
2) THE POWER OF "THE WORD OF HIS GRACE"...THE GOSPEL
As a result of preaching the Gospel a number of curious things occur.
Paul
Speaking Boldly
Learned of it & Fled
Continued To Preach
People
Stirred Up
Poisoned
A Great Number Believed
God
Bore Witness To
It is Important to realize that these things occur because of the power of the Gospel.
In fact, when the Gospel is presented biblically you should expect much of the same response.
But the "poison" responses should not occur because of a smug or self-righteous attitude.
It is neither our Gospel nor our Salvation it is Jesus Christ’s!
Interestingly, it was from within the synagogue that the poisoning arises.
Acts 20:29-30 Paul warns that “from your own selves will arise men speaking twisted things.”
Does the poison today come from within the Church?
How have you ever been poison?
3) HOW DOES GOD BEAR WITNESS TO THE WORD OF HIS GRACE
Martureo – to commend, attest, confirm, testify or bear record of something – in this case the Word of Grace.
Examples of similar witnessing through signs & wonders:
Mark 16:20 God confirmed the truthfulness of the Gospel message by accompanying signs.
Acts 2:22 tells us that Jesus Christ himself was attested to by His works, wonders and signs.
How God testified to the Gospel was done, generally, in 2 ways:
It can be subjective as in a person’s experience of a personal spiritual encounter.
Acts 1:24-26 Matthias is chosen by God by casting lots.
Acts 7:54-56 Stephen has a vision of Jesus before his death.
Acts 10:9-11, Peter has a vision
Acts 12:6-10, Peter is rescued by an Angel and even he thought at first it was a dream.
It can be objective as in demonstrating a physical cause and effect process that can be seen and verified by others.
Acts 5:12 tells us that signs and wonders were regularly done by the apostles.
Acts 3:11-12, Peter and John heal the cripple beggar.
Acts 8:4-8 is Philip heals many who were lame or paralyzed.
Acts 9:32-35, Peter heals Aeneas.
Acts 20:9-10 Paul brings a dead man to life.
Which of the 2 styles of witnessing, subjective/objective, is done in Acts 14:3?
Of the 2 styles, is one more convincing that the other?
How does God give witness to his word today?
Christopher Hitchens Challenge:
“Name me an ethical statement made or an action performed by a believer that could not have been made or performed by a non-believer.”
The signs and wonders of the Apostles, Stephen and Philip in Acts are examples of this but what about now?
What presupposition does this statement make concerning “statements or actions” as they relate to the truth of the Gospel?
We will cover much more on signs and wonders as a witness to the word next week.
Diving Deeper Lesson Outline for Acts 14:1-7
The title comes from Acts 14:3 and is an exploration of how God bears witness to His Word
1) "THE WORD OF HIS GRACE"…THE GOSPEL
In Acts 20:32 the phrase "word of His grace" is also used.
There, Paul says that it can build up and give inheritance.
Here, in Acts 14:3, the "word of His grace" is witnessed to by the signs and wonders.
We must never loose sight of the fact that the Gospel is the main thing, not the signs and wonders.
For example, Paul’s OT Gospel Sermon in Acts 13 emphasizes Jesus not signs and wonders.
2) THE POWER OF "THE WORD OF HIS GRACE"...THE GOSPEL
As a result of preaching the Gospel a number of curious things occur.
Paul
Speaking Boldly
Learned of it & Fled
Continued To Preach
People
Stirred Up
Poisoned
A Great Number Believed
God
Bore Witness To
It is Important to realize that these things occur because of the power of the Gospel.
In fact, when the Gospel is presented biblically you should expect much of the same response.
But the "poison" responses should not occur because of a smug or self-righteous attitude.
It is neither our Gospel nor our Salvation it is Jesus Christ’s!
Interestingly, it was from within the synagogue that the poisoning arises.
Acts 20:29-30 Paul warns that “from your own selves will arise men speaking twisted things.”
Does the poison today come from within the Church?
How have you ever been poison?
3) HOW DOES GOD BEAR WITNESS TO THE WORD OF HIS GRACE
Martureo – to commend, attest, confirm, testify or bear record of something – in this case the Word of Grace.
Examples of similar witnessing through signs & wonders:
Mark 16:20 God confirmed the truthfulness of the Gospel message by accompanying signs.
Acts 2:22 tells us that Jesus Christ himself was attested to by His works, wonders and signs.
How God testified to the Gospel was done, generally, in 2 ways:
It can be subjective as in a person’s experience of a personal spiritual encounter.
Acts 1:24-26 Matthias is chosen by God by casting lots.
Acts 7:54-56 Stephen has a vision of Jesus before his death.
Acts 10:9-11, Peter has a vision
Acts 12:6-10, Peter is rescued by an Angel and even he thought at first it was a dream.
It can be objective as in demonstrating a physical cause and effect process that can be seen and verified by others.
Acts 5:12 tells us that signs and wonders were regularly done by the apostles.
Acts 3:11-12, Peter and John heal the cripple beggar.
Acts 8:4-8 is Philip heals many who were lame or paralyzed.
Acts 9:32-35, Peter heals Aeneas.
Acts 20:9-10 Paul brings a dead man to life.
Which of the 2 styles of witnessing, subjective/objective, is done in Acts 14:3?
Of the 2 styles, is one more convincing that the other?
How does God give witness to his word today?
Christopher Hitchens Challenge:
“Name me an ethical statement made or an action performed by a believer that could not have been made or performed by a non-believer.”
The signs and wonders of the Apostles, Stephen and Philip in Acts are examples of this but what about now?
What presupposition does this statement make concerning “statements or actions” as they relate to the truth of the Gospel?
We will cover much more on signs and wonders as a witness to the word next week.
12/16/08
Acts 13:38-41 - Forgiveness, Freedom & Unbelief
Acts 13:38-41 – Forgiveness, Freedom & Unbelief
Diving Deeper Lesson Outline for Acts 13:38-41
This is lesson 3 of 3 on Paul’s sermon in Acts 13.
Part 1 was the “Jesus Was” of Paul’s sermon.
Part 2 was the “Jesus Is”.
Part 3 is the “Jesus Can Be.”
Paul's sermon in Acts 13 is remarkable in many ways.
Strikingly, it is a Gospel message rooted in the OT!
The Gospel does not start in Matthew it starts in Genesis.
In Part 3, Paul closes his sermon by stating that freedom and forgiveness are found in Jesus and not in the law.
He states in Acts 13:38-39 that “through this man” “everyone who believes” has forgiveness of sins and freedom.
He then gives a warning about unbelief.
1) PAUL PREACHES THE WORD – FORGIVENESS
Point 1 is drawn from Acts 13:38.
OT teaching on sin & forgiveness:
Range of Sin:
- In 1 Kings 8:46, Solomon tells us “there is no one who does not sin.”
Thoroughness of Sin:
- Job 25:4 asks how a man can be right before God and how can a man born of the flesh be pure (child of promise/flesh).
The heart is ground zero for Sin:
- In 1 Samuel 16:7, we see that “the Lord looks at the heart”.
- In Psalm 95:10 God frames the sin problem has a heart problem, “people who go astray in their heart.”
- Isaiah 44:20 speaks of a “deluded heart.”
- Jeremiah 7:24 speaks of “the stubbornness of their evil hearts.”
- Ezekiel 20:16 speaks of a disobedience that is rooted in a heart that strays.
The heart can be victorious over Sin:
- Proverbs 4:23 shows that from the heart flows “the springs of life.”
- Moses tells us in Deuteronomy 10:16 that the heart requires a circumcision.
God provides the victory over Sin:
- Psalm 79:9 cries out to God for atonement and salvation.
- And in Psalm 85:2 we see that God does forgive and cover sin.
- Isaiah 6:6-7 illustrates, again, that God forgives and atones.
- Isaiah 43:25 reveals that not only does God cover the sin but He does it for his sake!
So how did God provide atonement and salvation to OT Jews?
Symbolic Blood Sacrifice:
- Leviticus 1-6 details the five major offerings to be made for sin (sins committed unknowingly).
- They all* involve the shedding of blood, but see Hebrews 10:11 about ineffectiveness of this blood to atone for sin.
- And all are to be done at each instance of sin – it is never one and done!
Repentance & Obedience:
- Leviticus 5:5 addresses the confessing in relation to the sin offering.
- Ezek 33:14-15 says repent and will be forgiven.
- Isaiah 6:10 says “turn and be healed.”
- Jeremiah 18:8 tells Israel to “turn from its evil.”
POI* - In Leviticus 5, one’s economic position determined the animal to be sacrificed and for the poor, fine flour was acceptable.
In the words of John MacArthur, "This exception is clear proof that the old cleansing was symbolic. Just as the animal blood symbolized Christ’s true atoning blood, so the ephah of flour symbolized and represented the animal blood. This nonblood offering for sin was acceptable because the old sacrifice was entirely symbolic anyway."
Summary of Point 1:
The OT teaches that sin prevents us from being right before God.
It teaches that no one born of the flesh can be acceptable to God.
It teaches that the problem of sin resides in the heart.
And naturally, therefore, the heart requires fixing or “circumcising”.
We see that Jews of the OT were aware of sin, the separation it caused and that a remedy was necessary.
We learn that Jews of the OT understood God to be the source of the solution, not man.
We discover that the covering or atonement for sin involved repentance, a symbolic blood sacrifice and obedience.
It is faith in God that is the foundation of all of the above – see Hebrews 11.
The Bottom Line - The OT theology of salvation is the NT theology of salvation.
It is no clearer than in Habakkuk 2:4, “the righteous shall live by faith”.
2) PAUL PREACHES THE WORD – FREEDOM
Point 2 is drawn from Acts 13:39.
What is the Law:
The Law (nomos) generally refers to the first five books of the Bible written by Moses (Torah or Pentateuch) – Matthew 11:13; Luke 24:44; John 1:45; Acts 28:23.
The most well known part of the Law is, of course, The 10 Commandments.
The Law and Freedom:
In Galatians 5:3-4, Paul says if you embrace freedom under the law, you are obligated to keep the whole law – to be perfect.
The problem with this is that Hebrews 7:19 says the law makes nothing perfect.
As a matter of fact, disobedience of the Law is death; Proverbs 19:16 (NASB) says, “He who keeps the commandment keeps his soul, but he who is careless of conduct will die.”
Galatians 3:10-12 echoes this in that it says that no one is justified before God by the law.
And without justification, you face God’s judgment and wrath.
This is what Paul means when he says “from which you could not be freed from the Law of Moses”.
Paul is telling us that using the Law/works as a means of salvation brings death not freedom.
POI – For Christians who fall into a “works” view, there’s a tendency to pass judgment as detailed by Jesus in Matt 7:1-6.
There is a temptation to pharisaically believe we know the heart of another based on our own check list.
Please be aware, however, that there is a type of judgment we are called on to make such as in Matthew 18:15; 1 Corinthians 5:11; Hebrews 5:14; Romans 16:17-18; 2 John 10-11; etc.
The world would have us believe that even this type of judgment is hypocritical.
So of what use is the Law?
Proverbs 6:23 says it is a lamp and a light.
What are lamps and lights used for? The Law illuminates our sin and depraved state.
Galatians 3:24 says it is a tutor or schoolmaster.
What does a teacher do? The Law teaches us about our sin and subsequent need for a Savior.
And, interestingly, once saved, Paul tells us in Romans 7:6 that believers are released from the law.
And that now, in Romans 7:14, the Law is Spiritual.
It is written on our hearts – This is fulfillment of Jeremiah 31:31 prophecy!
For this reason, Paul says in 1 Timothy 1:8-11, that the Law was made for the unrighteous.
Summary of Point 2:
The law is not a ladder to climb to salvation; it is a mirror to show us our depravity.
The law is a gift of mercy and grace from God that we may see us how he sees us…lost sinners.
Paul’s point is that there never was, nor is, nor ever will be freedom under the law.
To be under the Law is to live under the curse of the flesh.
To be under Faith in Jesus is to be born again and live in the Spirit.
Paul is preaching that Jesus death, burial and resurrection atone for sin; nothing else does.
He is preaching that relying on the Law/works is killing you and Jesus Christ will save you – that is FREEDOM.
POI – Philippians 3:8-9 explains righteousness comes through faith in JC not the law.
POI – Read Romans 7 for an awesome treatise on the Law.
3) PAUL PREACHES THE WORD – UNBELIEF
Point 3 is drawn from Acts 13:40-41.
In these verses, Paul is alluding to Habakkuk 1:5.
"The Israelite unbelievers would not credit the prophecy as to the fearfulness of the destruction to be wrought by the Chaldeans, nor afterwards the deliverance promised from that nation. So analogously, in Paul’s day, the Jews would not credit the judgment coming on them by the Romans, nor the salvation proclaimed through Jesus. Thus the same Scripture applied to both." - Jamieson R. Fausset
Paul is saying that the rejection of Christ that sent Him to the cross, if personal, will also lead to their damnation!
He is pleading that they don’t let that happen.
POI - The question arises from Acts 13:39, everyone who believes what?
It is clear that everything that Paul was just preaching in Acts 13 is the “what”.
Jesus is so much more than we often give him credit for being.
Typically, we limit him to being baby Jesus or our crucified & risen Savior.
Jesus is so much more.
Paul tells us that Jesus is also the promised offspring, the begotten one, the rejected one, the uncorrupted one, freedom from the law, etc.
Do you know this Jesus?
Can you believe on Jesus for salvation and reject him as "the promised offspring" or "the rejected one", etc. and still be saved?
Diving Deeper Lesson Outline for Acts 13:38-41
This is lesson 3 of 3 on Paul’s sermon in Acts 13.
Part 1 was the “Jesus Was” of Paul’s sermon.
Part 2 was the “Jesus Is”.
Part 3 is the “Jesus Can Be.”
Paul's sermon in Acts 13 is remarkable in many ways.
Strikingly, it is a Gospel message rooted in the OT!
The Gospel does not start in Matthew it starts in Genesis.
In Part 3, Paul closes his sermon by stating that freedom and forgiveness are found in Jesus and not in the law.
He states in Acts 13:38-39 that “through this man” “everyone who believes” has forgiveness of sins and freedom.
He then gives a warning about unbelief.
1) PAUL PREACHES THE WORD – FORGIVENESS
Point 1 is drawn from Acts 13:38.
OT teaching on sin & forgiveness:
Range of Sin:
- In 1 Kings 8:46, Solomon tells us “there is no one who does not sin.”
Thoroughness of Sin:
- Job 25:4 asks how a man can be right before God and how can a man born of the flesh be pure (child of promise/flesh).
The heart is ground zero for Sin:
- In 1 Samuel 16:7, we see that “the Lord looks at the heart”.
- In Psalm 95:10 God frames the sin problem has a heart problem, “people who go astray in their heart.”
- Isaiah 44:20 speaks of a “deluded heart.”
- Jeremiah 7:24 speaks of “the stubbornness of their evil hearts.”
- Ezekiel 20:16 speaks of a disobedience that is rooted in a heart that strays.
The heart can be victorious over Sin:
- Proverbs 4:23 shows that from the heart flows “the springs of life.”
- Moses tells us in Deuteronomy 10:16 that the heart requires a circumcision.
God provides the victory over Sin:
- Psalm 79:9 cries out to God for atonement and salvation.
- And in Psalm 85:2 we see that God does forgive and cover sin.
- Isaiah 6:6-7 illustrates, again, that God forgives and atones.
- Isaiah 43:25 reveals that not only does God cover the sin but He does it for his sake!
So how did God provide atonement and salvation to OT Jews?
Symbolic Blood Sacrifice:
- Leviticus 1-6 details the five major offerings to be made for sin (sins committed unknowingly).
- They all* involve the shedding of blood, but see Hebrews 10:11 about ineffectiveness of this blood to atone for sin.
- And all are to be done at each instance of sin – it is never one and done!
Repentance & Obedience:
- Leviticus 5:5 addresses the confessing in relation to the sin offering.
- Ezek 33:14-15 says repent and will be forgiven.
- Isaiah 6:10 says “turn and be healed.”
- Jeremiah 18:8 tells Israel to “turn from its evil.”
POI* - In Leviticus 5, one’s economic position determined the animal to be sacrificed and for the poor, fine flour was acceptable.
In the words of John MacArthur, "This exception is clear proof that the old cleansing was symbolic. Just as the animal blood symbolized Christ’s true atoning blood, so the ephah of flour symbolized and represented the animal blood. This nonblood offering for sin was acceptable because the old sacrifice was entirely symbolic anyway."
Summary of Point 1:
The OT teaches that sin prevents us from being right before God.
It teaches that no one born of the flesh can be acceptable to God.
It teaches that the problem of sin resides in the heart.
And naturally, therefore, the heart requires fixing or “circumcising”.
We see that Jews of the OT were aware of sin, the separation it caused and that a remedy was necessary.
We learn that Jews of the OT understood God to be the source of the solution, not man.
We discover that the covering or atonement for sin involved repentance, a symbolic blood sacrifice and obedience.
It is faith in God that is the foundation of all of the above – see Hebrews 11.
The Bottom Line - The OT theology of salvation is the NT theology of salvation.
It is no clearer than in Habakkuk 2:4, “the righteous shall live by faith”.
2) PAUL PREACHES THE WORD – FREEDOM
Point 2 is drawn from Acts 13:39.
What is the Law:
The Law (nomos) generally refers to the first five books of the Bible written by Moses (Torah or Pentateuch) – Matthew 11:13; Luke 24:44; John 1:45; Acts 28:23.
The most well known part of the Law is, of course, The 10 Commandments.
The Law and Freedom:
In Galatians 5:3-4, Paul says if you embrace freedom under the law, you are obligated to keep the whole law – to be perfect.
The problem with this is that Hebrews 7:19 says the law makes nothing perfect.
As a matter of fact, disobedience of the Law is death; Proverbs 19:16 (NASB) says, “He who keeps the commandment keeps his soul, but he who is careless of conduct will die.”
Galatians 3:10-12 echoes this in that it says that no one is justified before God by the law.
And without justification, you face God’s judgment and wrath.
This is what Paul means when he says “from which you could not be freed from the Law of Moses”.
Paul is telling us that using the Law/works as a means of salvation brings death not freedom.
POI – For Christians who fall into a “works” view, there’s a tendency to pass judgment as detailed by Jesus in Matt 7:1-6.
There is a temptation to pharisaically believe we know the heart of another based on our own check list.
Please be aware, however, that there is a type of judgment we are called on to make such as in Matthew 18:15; 1 Corinthians 5:11; Hebrews 5:14; Romans 16:17-18; 2 John 10-11; etc.
The world would have us believe that even this type of judgment is hypocritical.
So of what use is the Law?
Proverbs 6:23 says it is a lamp and a light.
What are lamps and lights used for? The Law illuminates our sin and depraved state.
Galatians 3:24 says it is a tutor or schoolmaster.
What does a teacher do? The Law teaches us about our sin and subsequent need for a Savior.
And, interestingly, once saved, Paul tells us in Romans 7:6 that believers are released from the law.
And that now, in Romans 7:14, the Law is Spiritual.
It is written on our hearts – This is fulfillment of Jeremiah 31:31 prophecy!
For this reason, Paul says in 1 Timothy 1:8-11, that the Law was made for the unrighteous.
Summary of Point 2:
The law is not a ladder to climb to salvation; it is a mirror to show us our depravity.
The law is a gift of mercy and grace from God that we may see us how he sees us…lost sinners.
Paul’s point is that there never was, nor is, nor ever will be freedom under the law.
To be under the Law is to live under the curse of the flesh.
To be under Faith in Jesus is to be born again and live in the Spirit.
Paul is preaching that Jesus death, burial and resurrection atone for sin; nothing else does.
He is preaching that relying on the Law/works is killing you and Jesus Christ will save you – that is FREEDOM.
POI – Philippians 3:8-9 explains righteousness comes through faith in JC not the law.
POI – Read Romans 7 for an awesome treatise on the Law.
3) PAUL PREACHES THE WORD – UNBELIEF
Point 3 is drawn from Acts 13:40-41.
In these verses, Paul is alluding to Habakkuk 1:5.
"The Israelite unbelievers would not credit the prophecy as to the fearfulness of the destruction to be wrought by the Chaldeans, nor afterwards the deliverance promised from that nation. So analogously, in Paul’s day, the Jews would not credit the judgment coming on them by the Romans, nor the salvation proclaimed through Jesus. Thus the same Scripture applied to both." - Jamieson R. Fausset
Paul is saying that the rejection of Christ that sent Him to the cross, if personal, will also lead to their damnation!
He is pleading that they don’t let that happen.
POI - The question arises from Acts 13:39, everyone who believes what?
It is clear that everything that Paul was just preaching in Acts 13 is the “what”.
Jesus is so much more than we often give him credit for being.
Typically, we limit him to being baby Jesus or our crucified & risen Savior.
Jesus is so much more.
Paul tells us that Jesus is also the promised offspring, the begotten one, the rejected one, the uncorrupted one, freedom from the law, etc.
Do you know this Jesus?
Can you believe on Jesus for salvation and reject him as "the promised offspring" or "the rejected one", etc. and still be saved?
11/30/08
Acts 13:26-37 - Jesus, a Rejected Promise & then Some!
Acts 13:26-37 – Jesus, a Rejected Promise & Then Some!
Diving Deeper Lesson Outline for Acts 13:26-37
This is lesson 2 of 3 on Paul’s sermon in Acts 13.
Part 1 was the “Jesus Was” of Paul’s sermon.
Part 2 is the “Jesus Is”.
Part 3 will cover the “Jesus Can Be.”Title derived from the 3 points covered below.
In Part 2 of his sermon, I believe Paul is arguing that the sonship of God with Israel as experienced (see lesson on Part 1) in the lives of the Hebrew people, their nation and their land (the Abrahamic covenant) is the same relationship that culminates with Jesus.
Even though, in Jesus 1st coming, there was no direct intervention by God with regards to people, nation and land as there was in the Old Testament:
- Jews were not redeemed from the rule of the Romans as they were redeemed from the Egyptians, Acts 13:17.
- Jews’ promise land was not purged of pagans as it was from the Canaanites, Acts 13:19.
- Israel was not restored to prominence politically under the rule of a king as it was with King David, Acts 13:22.
Paul hangs his argument on 3 things.
The 1st is the rejection of Jesus by Jerusalem in Acts 13:27-28.
The 2nd is the concept of a promised offspring, which Paul introduced in Acts 13:23 and now in Acts 13:32-33.
The 3rd is the concept of “not seeing corruption” (resurrection), which Paul addresses in Acts 13:35-37.
1) PAUL PREACHES THE WORD – THE REJECTION
Point 1 is drawn from Paul’s words in Acts 13:27-28.
The rejection in the OT:
In Isaiah 8:14 Jesus is a “rock of stumbling”.
In Isaiah 53:3 we see the Messiah as the rejected man of sorrows.
In Romans 11:7-8 Paul quotes Isaiah 29:10 in relation to Israel’s rejection of Jesus.
In Zechariah 12:1-14 we learn that the people of Jerusalem will mourn over the Messiah they pierced.
And by inference, a pierced Messiah is a rejected Messiah.
POI – With regards to redemption of Israel as a nation, we learn in Zechariah 12:1-14 that at Christ’s 2nd coming, the people of Jerusalem will repent over the sin of rejecting Jesus.
And a repentant nation of Israel will be saved, “I will seek to destroy all the nations that come against Jerusalem”.
The first coming was to a nation that rejected Jesus; the second coming will be to a nation that doesn’t.
In Revelation 7 we see, in the words of John MacArthur, “A missionary corps of redeemed Jews who are instrumental in the salvation of many Jews and Gentiles during the Tribulation. They will be the firstfruits of a new redeemed Israel. Finally, Israel will be the witness nation she refused to be in the OT.”
The rejection in the NT:
In Romans 11:25-27 we learn that a “hardening” has occurred for the sake of the Gentiles.
In Luke 19:41-44 we learn from Jesus that because “they are hidden from your eyes” rejection is coming.
And though it is part of God’s plan, Jesus weeps over Jerusalem and its coming destruction for this rejection.
Summary of Point 1:
Rejection of the Messiah is as much part of OT prophecy as a national redemption.
This rejection was always part of God’s plan and it ushered in God’s plan to redeem the Gentiles.
Israel as a nation will be redeemed in Christ’s 2nd coming.
As a matter of fact, it is a “pierced” and once rejected Messiah that does this redemption!
Jesus first came “humbled and mounted on an ass” as prophesied in Zechariah 9:9 and was rejected.
But He will be “coming with the clouds” as prophesied in Daniel 7:13.
2) PAUL PREACHES THE WORD – THE PROMISED OFFSPRING
Point 1 is drawn from Acts 13:23 and Acts 13:32-33.
The promise as revealed in the OT:
In Genesis 12:7 we find the promise; “To your offspring I will give this land.”
In Genesis 22:16-18 we get an elaboration of the promise in relation to obedience to God’s voice.
(As opposed to a position of offspring based on birth, as we will see.)
In Genesis 28:14-15 we get even more on the promise.
The promise as revealed in the NT:
In Galatians 3:16, Paul refers to Genesis 12:7 and calls Christ the “offspring”.
In Romans 9:8-9, Paul relates the promise of Jesus to the promised son (offspring) of Abraham and Sarah.
He does this because, He argues, it was the promise of God that resulted in the offspring and not “the flesh”.
Therefore, it is not the “children of the flesh” who are counted as offspring but the “children of the promise”.
To emphasize this point, Paul contrasts for us in Galatians 4:23 the birth of Isaac with the birth of Ishmael.
So what is a child of promise?
In Romans 4:13 Paul tells us that the promise offspring relationship is one of faith not the law.
And in Romans 4:16, he tells us that the promise rests on the grace of God not the works of man.
As mentioned earlier, being a promised offspring is a heart condition (“a circumcised heart” in the words of Moses) not a relationship based on a physical bloodline.
In Galatians 3:29 Paul tells us that “if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.”
In other words, believers in Christ are children of the promise; a promise that God made to Abraham.
Paul sums this up in Romans 1:1-6.
POI – the concept of Gentiles being heirs is called throughout Paul’s epistles a mystery as in Ephesians 3:6.
Summary of Point 2:
God’s promise to Abraham to give him an offspring referred to Isaac and Jesus Christ.
This offspring resulted from a promise of God not the work of the flesh (see Gen 21:1-2).
This means that the equation “Jew By Birth = Child of Promise & Salvation” is not the message of the OT.
The message is that anyone can be a “Child of Promise” by grace through faith in Jesus.
If the promise was based in the flesh, there is no hope for any person but a Jew; a descendant of Abraham.
Paul captures this in Romans 15:8-11, when he says, “Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs…”
3) PAUL PREACHES THE WORD – THE BEGOTTEN
Point 3 is drawn from Acts 13:32-33 where Paul reveals that Jesus is the begotten Son of Psalm 2:7.
Gennao – Translated as “begotten” usually refers to being born (a son or daughter) of a man and woman; a form of the word is also translated in the Matthew genealogies as “father of”.
Paul, in his context, reveals a meaning that is linked to the covenant God made with King David in 2 Samuel 7:1-17.
It is not a reference to Jesus’ physical birth, but to his resurrection.
What the OT says about the Sonship of Jesus:
In 2 Samuel 7:14, we see the association of the Messiah with Sonship, and Sonship in the Davidic line.
In Psalm 2:7, written by David, we see again the association of Messiah and Sonship.
Paul, knowing the truth, rightly associates this Psalm with the Sonship of of Jesus Christ to God the Father.
In Psalm 89:27, we see the Sonship and Kingly associations in Messianic prophecy.
What the NT says about the Sonship of Jesus:
In Romans 1:4, Paul declares emphatically that Jesus was declared “The Son” by His resurrection from the dead.
In Hebrews 1:1-5, the also declares that Jesus is “The Son” and quotes Psalm 2:7 and 2 Samuel 7:14.
In Hebrews 5:5, Psalm 2:7 is quoted again as evidence of the sovereign appointment of the Son by the Father.
Summary of Point 3:
Paul is telling us that Jesus is the SON. He is the “forever” (eternal) SON of the eternal Father.
Jesus is begotten from the tomb – in other words, resurrected from the tomb by God the Father.
And because of this, we have confirmation that He is the King in the line of King David.
And that the Davidic Covenant is fulfilled in Jesus the Son of God.
And that Jesus has authority from God the Father.
“Today I have begotten You,” is resurrection day; it is the coronation day of King Jesus. It is the fulfillment of the OT prophecy of the “Messiah-King-Son” in the line of King David.
4) PAUL PREACHES THE WORD – THE CORRUPTION
Point 4 is drawn from Acts 13:34-37 where Paul refers to corruption 4 times in 4 verses.
Diaphthora – Translated as “corruption” or “decay” means destruction to the body through decay or decomposition after death.
In the OT, it refers to the “pit” meaning the grave or a “pit of corruption”.
In other words, the picture is of a grave filled with a dead, decaying body (a mass of organic, putrid liquid).
Some Basic Observations:
Paul, in Acts 13:30, says God raised Jesus from the dead.
Paul, in Acts 13:31, says we know this because of the witnesses.
POI – 1 Corinthians 15:16 we learn there were over 500 witnesses!
Paul, in Acts 13:33, says again that God fulfilled promise by raising Jesus.
Paul, in Acts 13:34, says again that God raised Jesus from the dead and now elaborates on the raising as “no more to return to corruption.”
Paul, in Acts 13:35, further expounds on this elaboration by quoting David from Psalm 16:10 where David says the Holy One will not see corruption.
Paul, in Acts 13:36-37, contrasts David fulfilling his purpose, dying and then seeing corruption, with Jesus, “whom God raised up did not see corruption.”
Paul also says again the God raised Jesus from the dead.
Paul mentions Jesus’ resurrection from the dead and his not seeing corruption 4 times in these 8 verses.
Paul's repetition reveals how profoundly important this is to his theology.
“The Corruption” in the OT:
1 Kings 2:10 states the obvious concerning David, to which Paul alludes in Acts 13:34.
From Psalm 16:10, however, Paul tells us that the Holy One will not see corruption.
So if David died and saw corruption, Jesus, by His resurrection, is the one to whom the Psalm refers, not David.
And this again is a reminder that because of this, Jesus is the fulfillment of prophecy and he has “the holy and sure blessings of David”, as quoted from Isaiah by Paul.
“The Corruption” in the NT:
In John 11:39 we have a NT example of corruption.
In Acts 2:25-28 Peter’s sermon makes the exact same point as Paul and also quotes Psalm 16:10.
In Romans 6:10, Paul begins to make further implications from Jesus’ resurrection – death no longer has dominion!
Summary of Point 4:
Messianic Resurrection is in the OT!
We see further confirmation that the Messiah, logically, was ordained to die otherwise the notion of corruption makes no sense.
And so at the end of the day, with no resurrection there is no Son, no Davidic eternal kingdom, no fulfillment of prophecy, no Messiah.
This is why Paul says in 1 Corinthians 15:14 that if there is no resurrection then our faith is in vain.
POI – In Acts 13:36 Paul tells us that David served the purpose of God.
This is an encouragement to us.
David, a murderer and adulterer, was able to serve God’s purpose!
What does this say about God?
Diving Deeper Lesson Outline for Acts 13:26-37
This is lesson 2 of 3 on Paul’s sermon in Acts 13.
Part 1 was the “Jesus Was” of Paul’s sermon.
Part 2 is the “Jesus Is”.
Part 3 will cover the “Jesus Can Be.”Title derived from the 3 points covered below.
In Part 2 of his sermon, I believe Paul is arguing that the sonship of God with Israel as experienced (see lesson on Part 1) in the lives of the Hebrew people, their nation and their land (the Abrahamic covenant) is the same relationship that culminates with Jesus.
Even though, in Jesus 1st coming, there was no direct intervention by God with regards to people, nation and land as there was in the Old Testament:
- Jews were not redeemed from the rule of the Romans as they were redeemed from the Egyptians, Acts 13:17.
- Jews’ promise land was not purged of pagans as it was from the Canaanites, Acts 13:19.
- Israel was not restored to prominence politically under the rule of a king as it was with King David, Acts 13:22.
Paul hangs his argument on 3 things.
The 1st is the rejection of Jesus by Jerusalem in Acts 13:27-28.
The 2nd is the concept of a promised offspring, which Paul introduced in Acts 13:23 and now in Acts 13:32-33.
The 3rd is the concept of “not seeing corruption” (resurrection), which Paul addresses in Acts 13:35-37.
1) PAUL PREACHES THE WORD – THE REJECTION
Point 1 is drawn from Paul’s words in Acts 13:27-28.
The rejection in the OT:
In Isaiah 8:14 Jesus is a “rock of stumbling”.
In Isaiah 53:3 we see the Messiah as the rejected man of sorrows.
In Romans 11:7-8 Paul quotes Isaiah 29:10 in relation to Israel’s rejection of Jesus.
In Zechariah 12:1-14 we learn that the people of Jerusalem will mourn over the Messiah they pierced.
And by inference, a pierced Messiah is a rejected Messiah.
POI – With regards to redemption of Israel as a nation, we learn in Zechariah 12:1-14 that at Christ’s 2nd coming, the people of Jerusalem will repent over the sin of rejecting Jesus.
And a repentant nation of Israel will be saved, “I will seek to destroy all the nations that come against Jerusalem”.
The first coming was to a nation that rejected Jesus; the second coming will be to a nation that doesn’t.
In Revelation 7 we see, in the words of John MacArthur, “A missionary corps of redeemed Jews who are instrumental in the salvation of many Jews and Gentiles during the Tribulation. They will be the firstfruits of a new redeemed Israel. Finally, Israel will be the witness nation she refused to be in the OT.”
The rejection in the NT:
In Romans 11:25-27 we learn that a “hardening” has occurred for the sake of the Gentiles.
In Luke 19:41-44 we learn from Jesus that because “they are hidden from your eyes” rejection is coming.
And though it is part of God’s plan, Jesus weeps over Jerusalem and its coming destruction for this rejection.
Summary of Point 1:
Rejection of the Messiah is as much part of OT prophecy as a national redemption.
This rejection was always part of God’s plan and it ushered in God’s plan to redeem the Gentiles.
Israel as a nation will be redeemed in Christ’s 2nd coming.
As a matter of fact, it is a “pierced” and once rejected Messiah that does this redemption!
Jesus first came “humbled and mounted on an ass” as prophesied in Zechariah 9:9 and was rejected.
But He will be “coming with the clouds” as prophesied in Daniel 7:13.
2) PAUL PREACHES THE WORD – THE PROMISED OFFSPRING
Point 1 is drawn from Acts 13:23 and Acts 13:32-33.
The promise as revealed in the OT:
In Genesis 12:7 we find the promise; “To your offspring I will give this land.”
In Genesis 22:16-18 we get an elaboration of the promise in relation to obedience to God’s voice.
(As opposed to a position of offspring based on birth, as we will see.)
In Genesis 28:14-15 we get even more on the promise.
The promise as revealed in the NT:
In Galatians 3:16, Paul refers to Genesis 12:7 and calls Christ the “offspring”.
In Romans 9:8-9, Paul relates the promise of Jesus to the promised son (offspring) of Abraham and Sarah.
He does this because, He argues, it was the promise of God that resulted in the offspring and not “the flesh”.
Therefore, it is not the “children of the flesh” who are counted as offspring but the “children of the promise”.
To emphasize this point, Paul contrasts for us in Galatians 4:23 the birth of Isaac with the birth of Ishmael.
So what is a child of promise?
In Romans 4:13 Paul tells us that the promise offspring relationship is one of faith not the law.
And in Romans 4:16, he tells us that the promise rests on the grace of God not the works of man.
As mentioned earlier, being a promised offspring is a heart condition (“a circumcised heart” in the words of Moses) not a relationship based on a physical bloodline.
In Galatians 3:29 Paul tells us that “if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.”
In other words, believers in Christ are children of the promise; a promise that God made to Abraham.
Paul sums this up in Romans 1:1-6.
POI – the concept of Gentiles being heirs is called throughout Paul’s epistles a mystery as in Ephesians 3:6.
Summary of Point 2:
God’s promise to Abraham to give him an offspring referred to Isaac and Jesus Christ.
This offspring resulted from a promise of God not the work of the flesh (see Gen 21:1-2).
This means that the equation “Jew By Birth = Child of Promise & Salvation” is not the message of the OT.
The message is that anyone can be a “Child of Promise” by grace through faith in Jesus.
If the promise was based in the flesh, there is no hope for any person but a Jew; a descendant of Abraham.
Paul captures this in Romans 15:8-11, when he says, “Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs…”
3) PAUL PREACHES THE WORD – THE BEGOTTEN
Point 3 is drawn from Acts 13:32-33 where Paul reveals that Jesus is the begotten Son of Psalm 2:7.
Gennao – Translated as “begotten” usually refers to being born (a son or daughter) of a man and woman; a form of the word is also translated in the Matthew genealogies as “father of”.
Paul, in his context, reveals a meaning that is linked to the covenant God made with King David in 2 Samuel 7:1-17.
It is not a reference to Jesus’ physical birth, but to his resurrection.
What the OT says about the Sonship of Jesus:
In 2 Samuel 7:14, we see the association of the Messiah with Sonship, and Sonship in the Davidic line.
In Psalm 2:7, written by David, we see again the association of Messiah and Sonship.
Paul, knowing the truth, rightly associates this Psalm with the Sonship of of Jesus Christ to God the Father.
In Psalm 89:27, we see the Sonship and Kingly associations in Messianic prophecy.
What the NT says about the Sonship of Jesus:
In Romans 1:4, Paul declares emphatically that Jesus was declared “The Son” by His resurrection from the dead.
In Hebrews 1:1-5, the also declares that Jesus is “The Son” and quotes Psalm 2:7 and 2 Samuel 7:14.
In Hebrews 5:5, Psalm 2:7 is quoted again as evidence of the sovereign appointment of the Son by the Father.
Summary of Point 3:
Paul is telling us that Jesus is the SON. He is the “forever” (eternal) SON of the eternal Father.
Jesus is begotten from the tomb – in other words, resurrected from the tomb by God the Father.
And because of this, we have confirmation that He is the King in the line of King David.
And that the Davidic Covenant is fulfilled in Jesus the Son of God.
And that Jesus has authority from God the Father.
“Today I have begotten You,” is resurrection day; it is the coronation day of King Jesus. It is the fulfillment of the OT prophecy of the “Messiah-King-Son” in the line of King David.
4) PAUL PREACHES THE WORD – THE CORRUPTION
Point 4 is drawn from Acts 13:34-37 where Paul refers to corruption 4 times in 4 verses.
Diaphthora – Translated as “corruption” or “decay” means destruction to the body through decay or decomposition after death.
In the OT, it refers to the “pit” meaning the grave or a “pit of corruption”.
In other words, the picture is of a grave filled with a dead, decaying body (a mass of organic, putrid liquid).
Some Basic Observations:
Paul, in Acts 13:30, says God raised Jesus from the dead.
Paul, in Acts 13:31, says we know this because of the witnesses.
POI – 1 Corinthians 15:16 we learn there were over 500 witnesses!
Paul, in Acts 13:33, says again that God fulfilled promise by raising Jesus.
Paul, in Acts 13:34, says again that God raised Jesus from the dead and now elaborates on the raising as “no more to return to corruption.”
Paul, in Acts 13:35, further expounds on this elaboration by quoting David from Psalm 16:10 where David says the Holy One will not see corruption.
Paul, in Acts 13:36-37, contrasts David fulfilling his purpose, dying and then seeing corruption, with Jesus, “whom God raised up did not see corruption.”
Paul also says again the God raised Jesus from the dead.
Paul mentions Jesus’ resurrection from the dead and his not seeing corruption 4 times in these 8 verses.
Paul's repetition reveals how profoundly important this is to his theology.
“The Corruption” in the OT:
1 Kings 2:10 states the obvious concerning David, to which Paul alludes in Acts 13:34.
From Psalm 16:10, however, Paul tells us that the Holy One will not see corruption.
So if David died and saw corruption, Jesus, by His resurrection, is the one to whom the Psalm refers, not David.
And this again is a reminder that because of this, Jesus is the fulfillment of prophecy and he has “the holy and sure blessings of David”, as quoted from Isaiah by Paul.
“The Corruption” in the NT:
In John 11:39 we have a NT example of corruption.
In Acts 2:25-28 Peter’s sermon makes the exact same point as Paul and also quotes Psalm 16:10.
In Romans 6:10, Paul begins to make further implications from Jesus’ resurrection – death no longer has dominion!
Summary of Point 4:
Messianic Resurrection is in the OT!
We see further confirmation that the Messiah, logically, was ordained to die otherwise the notion of corruption makes no sense.
And so at the end of the day, with no resurrection there is no Son, no Davidic eternal kingdom, no fulfillment of prophecy, no Messiah.
This is why Paul says in 1 Corinthians 15:14 that if there is no resurrection then our faith is in vain.
POI – In Acts 13:36 Paul tells us that David served the purpose of God.
This is an encouragement to us.
David, a murderer and adulterer, was able to serve God’s purpose!
What does this say about God?
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