Two Messages, Two Men, and One Savior

I read through Acts earlier this month, and as I was reading I noted some similarities in Peter's sermon and Stephen's defense (before he was killed). However, after a bit more study, I realized that, while they indeed had several similarities, they had more differences--not in theological content, but in the setting, content, and response of the message.

Setting
Acts 2 is known for the incredible experience of the Holy Spirit. The disciples are gathered in Jerusalem after the resurrection of Christ, and as the Lord promised, He sends the Comforter to remain with them always. Peter gives this sermon by the power of the Spirit with the other eleven disciples around him along with "devout men from every nation under heaven" (Acts 2:5, ESV). In response to the overflowing living Spirit in him, Peter stands and proclaims

Stephen's defense in Acts 7 falls under much difference circumstances. These are literally Stephen's last words, as he will be stoned after this message. He stands amond the people, elders, scribes, his false accusers, and the Jewish council. This message is his defense against those who claimed that he spoke against the holy place and the Jewish law. Those who behold Stephen's face marvel that it appears like an angel's.

Content
In response to the overflowing living Spirit in him, Peter boldly stands and proclaims the words of Joel, calling the Jews back to their heritage, and ancient promises given to them by the God of Israel. Basing his message on the fact that "everyone who calls upon the name of the Lord shall be saved", Peter gives a short summary of Jesus' life, beginning with David's testimony. He points out that his hearers are the ones who crucified the Messiah, but though they rejected the One that David proclaimed would rise from the dead, there was hope for them in that Savior still.

Stephen's defense is much longer than Peter's sermon, but he gives a similar message. He begins at the very beginning when God first called Abraham to seek out a land that would be his descendants inheritance. Moving along into the patriarchal history, Stephen recalls the story of Joseph and his brothers and the Egyptian famine. Then comes Moses, the child found beautiful in God's sight, who was to be called of I AM to lead the Israelites to the land promised to Abraham's descendants. Stephen recounts how Moses was directed to create a tent in the wilderness in which to worship God. Then David took up the call and desire to fund the building project for a temple. Though he did not see the project begin or end, he paved the way for his Solomon who was designated to build the temple during a time of peace. Stephen, like Peter also quotes one of the Old Testament prophets, however, he quotes Isaiah, not Joel. Concluding with the quote from Isaiah stating that "heaven is [God's] throng, and the earth is [His] footstool", Stephen places a strong rebuke on the Jewish leaders for their continued rejection of Christ. As their forefathers did, these Jews were stiff-necked, uncircumcised, murderers, and betrayers. They slew the One who gave them their law.

Response
Perhaps the biggest contrast between Stephen and Peter's messages is the response. While they have many differences, both quote prophets, both recount the Jewish history, both describe the life, death, and resurrection of Christ, both offer salvation, and both are spoken to large groups of people through the power of the Spirit.

Peter's message, though shorter than Stephen's, falls on ready ears, and about three thousand believers were added to the church. There was fellowshipping and praying and communion among these people and they gave to the needy and praised the Lord inthe temple together every day. The Lord added to their numbers and they continued to grow.

Stephen's message produced a response of rage in resistant hearts and actions. He was cast out of the city and stoned. Yet in the midst of the physical and spiritual pain, there was glory. Stephen was given a vision of Christ seated at the right hand of God, and though he died for this bold message and rebuke, his words were not in vain. Two chapters later, the man who permitted and condoned Stephen's death would also see the glory of God and become one of the leading writers and spiritual figures in our New Testament--the apostle Paul.

Two men with two messages, yet each pointed to the same Savior.

Three Visions of Heaven

This past week, I read through the story of Micaiah the prophet. He's not a well-known prophet, but his story is an interesting and courageous one. Micaiah prophecies during the reign of king Ahab--one of the most wicked kings of his time. This whole story is found in 2 Chronicles 18, and I won't detail it all, but his words in a few verses reminded me of two other instances in Scripture.

Standing before king Jehoshaphat and king Ahab, Micaiah states that he can only speak the words God gives him. Like Elijah, Micaiah's words will stand against those of the 400 false prophets. He's asked if these two kings will be able to conquer Ramoth Gilead back from the Arameans, and unlike the 400 false prophets, he says that Ahab would be killed and the people scattered. Ahab is obviously not pleased with this report. Micaiah then again brings to the kings' attention that it is the word of the Lord that he has spoken:

And Micaiah said, “Therefore hear the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing on his right hand and on his left. (2 Chronicles 18:18, ESV)

Standing before those who would soon persecute him for his message, Micaiah boldly proclaims the Lord's message to Ahab, and refuses to cave in to the pressure of delivering a message that was pleasing to the king, like the other 400 prophets had done.

Another prophet records something similar to Micaiah's vision. Isaiah, the prophet, lived during the
time of king Uzziah. Uzziah began as a godly king, but soon grew strong in power and wealth leading to his downfall and the curse of leprosy. Isaiah was called to preach and teach a wayward people during this time, and many times faced persecution as he spoke the words of God. However, the Lord gave him a glimpse of His glory which is recorded in Isaiah 6:

In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said: “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!" (Isaiah 6:1-3, ESV)

This is perhaps the most descriptive of the three, but like Micaiah's vision, Isaiah sees the angels surrounding the throne of God while the Lord is seated as the rightful reigning King.

The third Bible account describing a vision like these two takes place in the New Testament. A prophet in his own time and place, Stephen is well-known as the first martyr of the Christian church. Acts 6-8 recounts his sermon and story. While standing before the high priest, elders, and other Jews, Stephen boldly preaches against their wickedness, convicting their hearts while recounting the history of the Israelites. His audience, however, is not receptive, and stones him to death. Some of his last words include the vision into heaven:

But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” (Acts 7:55-56, ESV)

As I read Micaiah's vision and his words, I couldn't help but compare the similarities of it to Isaiah's and Stephen's visions. These three men all stood before kings and declared the Word of God to rebellious and hard-hearted people. They were persecuted, forsaken of men, and faced internal and external pressures to conform to the lifestyles around them. Yet they stood firm and did not back down. All three record visions of God/Jesus seated on His throne. Isaiah and Stephen specifically mention His vast glory, and Micaiah and Isaiah describe the angels that surround the throne. Isaiah's and Micaiah's are the ultimate glory of God, but Stephen's is the fulfilled glory in Christ as the risen, reigning King. While we don't know exactly what happened to Isaiah and Micaiah in the end, it is very likely that they died at the hands of their own people. Stephen did.

And so it seems, that to provide encouragement and strength during their difficult life times, God opened heaven to them and showed them His glory and His realm--reminding them that they would reign there with Him soon.

A Bigger Picture, Part Six

Discuss the different approaches to translating Old Testament Law. What observations are made by Duvall & Hays regarding the “covenant context” of the Law, specifically the Mosaic Covenant? How do these observations help you to study, apply, and even obey passages contained in the law?

Many people today are confused as to how to interpret the Old Testament law and show its relevance for Christians today. Some skim through the law passages without paying attention to it. Others search carefully, without understanding, finding a few understandable commands and holding to them as a guideline for life today.[1] Neither methods are particularly helpful, nor are they consistent with reading and interpreting Scripture. 

The traditional approach divides Old Testament law into three categories: moral, civil, and ceremonial. Moral laws dealt with right and wrong. They were the “timeless truths regarding God’s intention for human behavior.”[2] Civil laws described the rules of the legal system, regarding things like economics, land, crimes, and punishment.[3] The ceremonial laws were commands about festivals, sacrifices, and priestly duties. Traditionally, these divisions were vital to interpreting the OT law: the civil and ceremonial laws were not applicable for today’s believers, but the moral law was.[4] However, this viewpoint raises some questions. Plus the “distinctions between moral, civil, and ceremonial laws appear to be arbitrary.”[5] The Bible makes no such distinctions; rather, all laws point to God’s holiness and His commands to remain separate from pagan practices and culture.[6] As 2 Timothy 3:16-17 says, all Scripture is God-breathed and sufficient for New Testament believers. The Interpretive Journey approach helps to note the cultural and historical differences in order to apply the foundation of the law to life today.

The OT law was introduced by a covenant which God made with the people of Israel. As we use and interpret this part of Scripture there are several things to take note of. The Mosaic covenant is closely associated with Israel’s conquest and occupation of the land.[7] The blessings on Israel were conditional: as long as Israel continued to love God, keep His commandments, and drive out the pagan inhabitants of the land, God promised to bless the nation.[8] The book of Deuteronomy explains most of these laws and conditions for the Israelites. However, as NT Christians, the Mosaic covenant is no longer a functional covenant and does not stand over NT believers as law.[9] Hebrews explains this in detail, as does Romans, how that Christ came as the fulfillment of the Mosaic law and issued in a new covenant with His people. This law would be written on the people’s hearts and minds, rather than on tablets of stone. Paul clarifies in Galatians, that we have liberty from the bondage of the OT law, so when we interpret these passages, we must be careful not to place people back under it.[10]

Jesus became the fulfillment of the Mosaic law, as the foreshadowed Savior of the prophets. He is the final Interpreter and has complete authority over all law. “Some Old Testament laws Jesus restates (Matthew 19:18-19), bu some he modifies (Matthew 5:31-32). Some laws he intensifies (Matthew 5:21-22, 27-28) and some he changes significantly (5:33-37, 38-42, 43-47).”[11] Jesus’ laws reminded people of the heart and spirit in the commands, rather than just the letter of the law that the Pharisees taught. So therefore, we must interpret the law through the grid of Jesus’ teaching in the NT.[12] The specifics of the OT law may not apply to us today, but the principles and guidelines of it most certainly do. When interpreted through the eyes of the NT teachings, the OT becomes applicable and revelant for believers today. [13]

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[1] J. Scott Duvall and J. Daniel Hays, Grasping God's Word (Grand Rapids: Zondervan, 2012), 356.

[2] Ibid.

[3] Ibid.

[4] Ibid.

[5] Ibid., 356-357.

[6] Ibid., 357.

[7] Ibid., 361.

[8] Ibid.

[9] Ibid., 362.

[10] Ibid.

[11] Ibid., 363.

[12] Ibid.

[13] Ibid.

A Bigger Picture, Part Four

This is the 200th post here on Facing the Waves, peoples! :)

In 2 or more paragraphs, discuss the section titled, “The Old Testament as Christian Scripture,” at the end of chapter 1 in Understanding the Big Picture of the Bible. What does the author mean by the terms “continuity” and “discontinuity”? Do you agree? Explain your answer and provide biblical examples.

Thomas Schreiner uses the "already but not yet" phrase to help describe the biblical theology of the Old and New Testaments. Because the covenants, curses, warnings, and blessings of the OT cannot be separated from the NT, Schreiner uses this phrase to show how some of covenants were fulfilled, while others are still awaiting full completion even today. For instance, even though Christ came to earth and fulfilled the coming of the long awaited Messiah, the physical realities of some of the covenants have not yet been realized. The Davidic covenant promised a king who would rule on the earth and destroy the opposing kingdoms who had conquered and enslaved Israel. Jesus did indeed come, but He did not come to physical rule in Jerusalem. The Millennial reign and everything afterwards is still something that has not yet been realized and fulfilled here on earth. While Christ did indeed fulfill the prophecies regarding His birth, life, death, and resurrection, the Jews did not yet understand that Christ came to rule spiritually in their hearts and provide the Comforter who would be the abiding Spirit in them. The Jews expected a glorious entrance of a powerful King who would overthrow Roman tyranny and establish justice in Israel. The Kingdom of God did arrive, but it came in the form of a mustard seed (as Jesus would later describe) or of leaven in dough--imperceptible at first, but it would soon grow into something much mightier than a physical kingdom. 

The New Testament is important to view in this context, because just as the Israelites were waiting for covenants and promises to be fulfilled, so are we. While we already have the fulfilled birth, death, and resurrection of Christ, and while the spiritual kingdom of God is here alive and working in our hearts, we, too, await the physical coming of Christ at His Second Coming. We have the spiritual life already, but there is more to come. Like the universal blessing promised to Abraham, there was partial (spiritual) fulfillment of that, but we have yet to see peace reign here on earth or in Israel itself. The Kingdom was and is present in Jesus, but it is not yet consummated. We still wait for the day when Jesus does sit on an earthly throne and judges in righteousness, dividing the believers from the unbelievers, and issuing eternal peace to the world. The Old Testament points forward to Christ. The New Testament points back to Christ, but neither Testament include the covenant completely fulfilled, because that is yet to come. We live in a different age than the OT believers, but even still we can quickly identify with their longing and waiting for something better to come. We still await the resurrection and glorification of our physical bodies. We still wait for the Great White Throne Judgment, and we still await the freedom from the battle against sin. Not all has been subjected to

Christ fully, yet. Death and sin still have hold on this world. However, like those gone before us as recorded in Hebrews 11, we too look by faith towards that which isn't seen yet. We seek a better City whose Builder and Maker is God, and like the Israelites of old we recognize that we have not completely received what has been promised, but we look towards that one day at the consummation of the age, when all will be made right, and we will no longer pray "Your Kingdom come, Your will be done". His Kingdom will have come, and His will shall be done in that Last Day. 

A Bigger Picture, Part Three

The assignment I'm sharing here today is one question from a larger assignment. I was required to read Mark 5:21-43 and then note the differences and similarities between the stories of Jarius and the woman who had been sick for 12 years. See if you can find the comparisons and contrasts before reading my answers. It's a bit challenging at first, but the more you think about it, the easier it is. Enjoy! :)

Mark 5:21-43 (NASB)

When Jesus had crossed over again in the boat to the other side, a large crowd gathered around Him; and so He stayed by the seashore. One of the synagogue officials named Jairus came up, and on seeing Him, fell at His feet and implored Him earnestly, saying, “My little daughter is at the point of death; please come and lay Your hands on her, so that she will get well and live.” And He went off with him; and a large crowd was following Him and pressing in on Him.

A woman who had had a hemorrhage for twelve years, and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse— after hearing about Jesus, she came up in the crowd behind Himand touched His cloak. For she thought, “If I just touch His garments, I will get well.” Immediately the flow of her blood was dried up; and she felt in her body that she was healed of heraffliction. Immediately Jesus, perceiving in Himself that the powerproceeding from Him had gone forth, turned around in the crowd and said, “Who touched My garments?” And His disciples said to Him, “You see the crowd pressing in on You, and You say, ‘Who touched Me?’” And He looked around to see the woman who had done this. But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth. And He said to her, “Daughter, your faith has made you well; go in peace and be healed of your affliction.”

While He was still speaking, they came from the house of thesynagogue official, saying, “Your daughter has died; why trouble the Teacher anymore?” But Jesus, overhearing what was being spoken, said to the synagogue official, “Do not be afraid any longer, only believe.” And He allowed no one to accompany Him, except Peter and James and John the brother of James. They came to the house of the synagogue official; and He saw a commotion, and people loudly weeping and wailing. And entering in, He said to them, “Why make a commotion and weep? The child has not died, but is asleep.” They began laughing at Him. But putting them all out, He took along the child’s father and mother and His own companions, and entered the room where the child was. Taking the child by the hand, He said to her, “Talitha kum!”(which translated means, “Little girl, I say to you, get up!”). Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. And He gave them strict orders that no one should know about this, and He said that something should be given her to eat.

	Jairus	Bleeding Woman
1	a man	a woman
2	goes to Jesus for help publicly	goes to Jesus for help privately
3	Likely well-to-do financially	Spent all she had on medical doctors
4	Needed healing for daughter	Needed healing for herself
5	Daughter gets worse and dies	Woman  suffers more and gets worse
6	Wanted Jesus to place hands on daughter	Wanted to touch Jesus herself
7	Led the crowd	Followed in/with the crowd
8	Daugher  had shorter sickness	Sick for 12 years
9	Weaker faith	Strong faith
10	Wailing and mourning for girl	Silent suffering
11	Girl lying down	Walking/standing to get to Jesus
12	Called “little girl” by Jeuss	Called “daughter” by Jesus
13	Family all around her	No one else with her (that we know of)
14	Outward sickness/death	Inward bleeding
15	Pleaded verbally for daughter’s healing	Silently touched Jesus’ clothing
16	Daughter 12 years old	Sick for 12 years
17	Only 3 disciples witnessed	Witnessed by crowd
18	Daughter healed after death	Healed before death
19	Jesus laughed  at by mourners	Jesus scoffed at by disciples
20	Synagogue ruler	Poor woman
21	Daugher’s physical healing	Woman’s faith healed her
22	Falls at Jesus’ feet while pleading	Falls at Jesus’ feet while trembling
23	No internal dialogue recorded	Internal dialogue recorded
24	Saw Jesus in the crowd	Heard about Jesus
25	Daughter dies first	Instantaneous healing
26	Jesus questions the crowd as to who touchedHim	Jesus questions mourners as to why they were wailing
27	Jesus went up to dead girl	Went up to Jesus herself
28	Jesus healed girl by speaking	Jesus healed her by power leaving His body
29	Ordered not to tell anyone	Healing observed by crowd
30	No apparent fear of Jesus’ presence	Trembled with fear

A Bigger Picture, Part Two

If you haven't seen it, yet, check out my other book review blog! You'll find it in the headings ("My Book Reviews") at the top of this blog or click HERE. It's my aim to post reviews 2-3 times a month. Leave a comment on any books you've read so far and tell me what you thought about them. :)

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1. What is “Second Temple Judaism” and how does it help us understand the writings of the New Testament? Provide specific examples.
2. In chapter 9, what does Schreiner mean by the phrase “already but not yet”?
3. How does the “already but not yet” concept help Christians better understand the “big picture” of the Bible?

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The Second Temple Judaism is “the time between the temple’s reconstruction (516 BC) and its final destruction (AD 70).” [1] Of the important writings from this time period, the Apocrypha, the pseudepigrapha of the OT, the writings of Josephus, and of Philo document information about the history, culture, and life of the New Testament era. The Dead Sea scrolls, the Targums, and the rabbinic literature also record some evidence, though the primary source of evidence lies in the New Testament itself.[2] Though not regarded as divinely inspired the Apocrypha books are included in the Roman Catholic and Orthodox scriptures. The pseudepigrapha is part of the Apocrypha and it helps us understand the beliefs of different Jewish schools of thought during the time period of the Second Temple Judaism.[3] Some of the books reveal history of the ancient forefathers such as Noah, Moses, Enoch and Ezra. [4] The Dead Sea scrolls contain parts of all the OT books (except Esther) and provide evidence of the nature and beliefs of the Khirbet Qumran, the dwelling of an ancient religious community.[5] Using these documents from the Second Temple Judaism era, we are provided with insight into the beliefs of different Jewish schools of thought and documentation on which to help with the translation of Scripture.[6]

Perhaps John’s Gospel explains the phrase “already but not yet”, as coined by Schreiner. The promise of the Kingdom in the Synoptic Gospels aligns with the truth of eternal in the Gospel of John. Schreiner explains this phrase by referring back to the promises already made by God through the Abrahamic, Mosaic, and Davidic covenants. The new covenant was also created, but even by the time John the Baptist came around these promises had not yet been realized. Until Jesus came fulfilling the spiritual aspect of these covenants there was no immediate completion of the promises. John’s Gospel explains that though they already have fulfillment of the some of the promises, there is still more coming. His Gospel “looks ahead to the day of the final resurrection, when every person will be judged for what he or she has done….the future and final fulfillment is in view as well.”[7] The day of salvation is already here, but the final resurrection, judgment, and glorification are yet to come for all believers. We live on this earth as a reminder that we are not home. We struggle with sin and we battle trials as a reminder that there is something more glorious to come. Jesus reigns on His throne, but death sin attempt to rule us still. Until all things have been subjugated to Him, we await the complete fulfillment of those covenants.[8]

Christians today can better understand the bigger picture of the Bible by their understanding of the “already but not yet” phrase. Just as the New Testament’s Christ was the fulfillment of the One who would crush the serpent’s head in the Old Testament, so the fulfillment of the new heavens and new earth will point back to the promises of eternal life, salvation, and the Comforter. We understand the Kingdom on earth today in terms of spiritual salvation which Jesus presented in His Person and through His ministry.[9] The Kingdom begins as a grain of mustard seed or like leaven in dough, but it will one day return with apocalyptic power and destroy the present world, renewing it in perfection and holiness.[10] Though we have the Kingdom of God already, it is not yet completely realized or fulfilled, and so we as believers today continue to pray, “Your kingdom come, your will be done on earth as it is in heaven”.[11]

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[1] Wayne Grudem et al., Understanding the Big Picture of the Bible (Illinois: Crossway, 2012), 79.

[2] Ibid., 79-80.

[3] J.D. Douglas and Merrill C. Tenney, Zondervan Illustrated Bible Dictionary (Grand Rapids: Zondervan, 2011), 1191.

[4] Wayne Grudem et al., Understanding the Big Picture of the Bible (Illinois: Crossway, 2012), 80.

[5] J.D. Douglas and Merrill C. Tenney, Zondervan Illustrated Bible Dictionary (Grand Rapids: Zondervan, 2011), 342.

[6] Ibid., 344.

[7] Wayne Grudem et al., Understanding the Big Picture of the Bible (Illinois: Crossway, 2012), 111.

[8] Ibid., 111-112.

[9] Ibid., 110.

[10] Ibid., 110-111.

[11] Matthew 6:10, ESV.