Reflections on Romans #7

The Theme of Romans

Romans 1:16-17

It is almost universally accepted that the theme of Romans is the Gospel of Righteousness. Romans 1:16 notes a shift of focus. The word “for” is a conjunction of reason and is found 3 times in these verses (1:16-17). Moo points that the theme is present in four subordinate clauses, each building on the other.[1] The theme is directly connected to “the gospel”, thus not altogether separate from Paul’s longing to preach the gospel at Rome. Paul now explains about the gospel, which is the theme of Romans. Newell says in these verses “we have the text of the whole Epistle of Romans.”[2]

It seems to me that Paul in stating the theme of this epistle does so in one major truth (The Gospel) describe in three key elements (Power, Faith, and Righteousness).

The word gospel is found 12 times in Romans. Paul opens the epistle declaring that he was set apart unto the gospel. Now he declares “I am not ashamed of the gospel” (1:16). The word “for” at the beginning of the phrase is understood by most as a causal or explanatory of what precedes.[3] However, Longenecker suggests it is a “transitional conjunction to indicate the continuation of Paul’s writing.”[4] While there is a logical connection to what went before, it is also transitional in nature to what follows.

The first item that Paul declares the gospel is that he is not “ashamed” of it. This is a negative aspect of his positive view of the gospel. He was not ashamed of the gospel. Paul is using a figure of speech known as litotes, which is a negative of a contrary condition or assertation.[5] It is an understatement. Paul is not ashamed of the gospel, he is saying rather was proud of it and gloried in it (Rom. 5:2, 11; cf. 2 Cor. 10:17; Gal. 6:14). The gospel was dear to the heart of Paul It should be ours as well. We are not to be ashamed of it, rather gloried in it. It should be our motive in all that we do. We should not under to downgrade the value of the gospel.

Standing behind this declaration is the worldly environment. Cranfield observes:

Paul knows full well the inevitability of the temptation to be ashamed of the gospel in view of the continuing hostility of the world to God, on the one hand, and, on the other, the nature of the gospel itself, its unimpressiveness over against the impressiveness of the world, the fact that God…has intervened in history for the salvation of men not in obvious might and majesty but in a veiled way which was bound to look to the world like abject weakness and foolishness.[6]

The Gospel has three vital elements:

· “For it is the power of God for salvation” (1:16 cf. 1 Cor. 1:18). The word “for” denotes why Paul is not ashamed of the gospel. Elsewhere he equates the gospel of God with the “word of the cross” that is “the power of God to us being saved” (1 Cor. 1:18). Romans 1:16 and 1Cor. 1:18) bringing out the same three points: gospel, power, and salvation.

It is the gospel that is the power of God. It speaks of the divine saving power of God. Power is the inherent capability to effect transformation. The gospel is clearly defined in 1 Cor. 15:3-4 as (1) Christ died for our sins, (2) He was buried, (3) He was raised the third day—all according to the Scriptures. Newell says the gospel “is the great wire along which runs God’s mighty current of saving power.”[7]  The second word “for” is not the same as the first English word “for” (gar), but is the word eis, meaning unto, with a view to. Thus, the power of God is directed toward salvation and makes it effectual. It is God’s power that saves everyone who believes. Salvation is the greet need and hope of man. Lloyd-Jones declares “Salvation is the deliverance of man from the consequences of the Fall and of sin, and our definition of salvation must never be less than that. It must include all that, in all its fulness”[8] Salvation effects the past in the forgiveness of sin; present in that it brings us into a new spiritual condition before God; future in that it delivers us from end time judgment.  Salvation equals restoration of the sinner to share in God’s glory. Constable observes: 

"Salvation" restores people to what they cannot experience because of sin. Salvation is an umbrella term; it covers all aspects of deliverance. The terms justification, redemption, reconciliation, sanctification, and glorification describe different aspects of salvation.[9]

· Paul indicates the means of this salvation as being one of faith (cf. Eph. 2:8-9). Faith is described as “to everyone who believes: to the Jew first, and also to the Greek”. This phrase of faith is used four other times in Romans (3:22; 4:11; 10:4, 11). This clearly indicates the universality of the gospel and effective only by faith. Paul has already declared that his purpose and commission to bring faith to the Gentiles (Rom. 1:5). It speaks of the scope of the gospel. The only limitation is faith (or believing one). The gospel is accepted though faith by Jew and Gentile alike. There is now no difference between Israel and the Gentiles (Rom. 12-13 cf. Rom. 11:30-32). Salvation is available to all by faith in Christ. Salvation is available regardless of nationality.

· The third element of the gospel is righteousness. “For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall liveby faith” (Rom. 1:17). Stam points out that righteousness is the basic theme in which all else revolves around Romans.[10] The gospel is revealing the righteousness of God. The postpositive (gar, for) functions as an eplanatory conjunction.[11]  The antecedent is clearly the gospel. From in the gospel, righteousness is revealed. Righteousness is most prominent in this epistle and Paul. The word or a form of it is used at lease 42 times in this epistles. It is clearly a major motif in Romans.

The phrase modifies the righteousness: “from faith to faith.” This, phrase is somewhat an engigma. It is a difficult statement. A number of interpretations are given to this phrase.[12] Most views are unsatisfactory. One of the oldest is that it speaks of faith of the law to the faith of grace or OT faith to NT faith.[13] However, it cannot be so, since the gentiles were never under the law or part of the Old Testament. Their faith could not progress from faith in the law. Many scholars today hold to Calvin’s daily progress view. Interpretation is dificult. A satisfactory view must involve: (1) a faith connected to righteousness. The context demands such a connection. Paul associates the righteousness of God with the response of faith (1:16; 3:21-22; 10:3).[14] (2) A faith that is effectural. (3) A faith that is progressive. 

It seems to me that the Greek text reads: from faith to faith. The word ek is a subjective genitive function as the subject of the verbal idea and denotes the basis or source of faith.[15] Eis is a preposition with the accusative, meaning to, as far as, or to the extent of. To me, the NIV translation, “by faith from first to last” is a distortion of the text. The first reference to the first word faith speaks of the source, which is the faith of Christ or divine faithfulness. It leads to human faith. This is a common ideal in Paul (cf. Romans 3:22; Gal. 2:16; 3:22; Phil. 3:9). Both the faith of Christ and the believer’s faith is found together. Stam notes the gospel by Paul declares “His faith (subjective) to our faith (objective).”[16] Thus, the statement in Romans 1:17 is consistent with Paul’s message. The idea of human faith is involved and supported by the Old Testament quote: “The righteous man shall live by faith” (1:17). 

The theme of Romans is clearly the gospel, which is the power of God for the salvation of all people, by the means of faith. It involves the righteousness of God which the gospel reveals and is accepted by faith. The book reveals how righteousness works in salvation and the life of the believer, from our need to our acceptance to the practical outcome in our lives. This theme is continually repeated in Romans. 

---

[1]  Douglas J. Moo, NICNT: THE EPISTLE TO THE ROMANS [Grand Rapids MI, Eerdmans, 1996], 63.

[2]  William R. Newell, ROMANS: VERSE BY VERSE, [Chicago, Moody Press, 1938], 18.

[3]  For example, see Moo, ROMANS,64.

[4] Richard N. Longenecker, NIGTC: THE EPISTLE TO THE ROMANS, [Grand Rapids MI, Eerdmans, 2016] 158. He says the usage is found 60 times by Paul.

[5] MERRIAM-WEBSTER DICTIONARY, says it is an “understatement in which an affirmative is expressed by the negative of the contrary (as in "not a bad singer" or "not unhappy")  https://www.merriam-webster.com/dictionary.

[6]  C.E.B. Cranfield, ICC: THE EPISTLE TO THE ROMANS, [Edinburgh, T & T Clark, 1975], 1:86-87.

[7] Newell, ROMANS, 21.

[8] D. Martyn Lloyd-Jones, ROMANS: THE GOSPEL OF GOD, [Grand Rapids MI, Zondervan, 1985], 273.

[9]  Thomas Constable, NOTES ON ROMANS, [Soniclight.org], 21.

[10]  C.R. Stam, COMMENTARY ON THE EPISTLE TO THE ROMANS, (Chicago IL, Berean Bible Society, 1981), 36. 

[11] Richard N. Longenecker, NIGTC: ROMANS, 167,

[12] See Leon Morris, PNTC: THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 1988], 70-72. Richard Longenecker, ROMANS, 177-180.

[13] Tertullian, Adv. Marc. 5:13 / Origen, col. 861.

[14]  Douglas J. Moo, NICNT: ROMANS, 73.

[15]  Richard N. Longenecker, NIGTC: ROMANS, 178.

[16]  C.R. Stam, ROMANS, 40-41.

Stephen--Part 1

Martyrdom of Stephen— Acts 6:8-8:3

By Pastor Jim Gray

Part 1: The Maligning of Stephen—6:8-15.

One of the great turning points in Acts is the martyrdom of Stephen. Until this point the ministry of early Acts was to the Jews only, after Stephen it was to devout people. Now the vision of Peter came to deny any unclean thing. The ministry starts to go to devote people living in other lands (i.e., Cornelius). The emphasis is on the continued and progressive rejection by the leadership of the nation of Israel. The progression of hostility against the offer has intensified from a warning (4:21) to whipping (5:40) and now to murder (7:40). The maligning of Stephen can be divided into three areas:

The ministry of Stephen (6:8). 

The first thing we notice about Stephen is his empowerment. He is full of grace and power. Grace is often connected by the word gift, because a gift is the grace empowerment for a task (I Cor. 7:1; 12:4, 7, 9; Eph. 4:7; 1 Tim. 4:14). His empowerment is displayed in his “performing great wonders and signs among the people.” Luke uses this phrase to draw special attention to Stephen. So far, Jesus and the apostles were the only ones with this empowerment in Acts (cf. 2:22, 43, 5:12). Luke reminds us that these signs and wonders were “among the people,” a reference to the nation Israel. Significant because God is still dealing exclusively with the nation of Israel (Acts 2:47; 3:9, 11-12. 23; 4:1-2, 8, 10, 17, 21; 5:12-13, 20, 25-26, 34).

A clash with Stephen—6:9-10.

The confrontation was with the Libertines. These were Jews who were at one-time slaves and had been given or earned their freedom. They had a connection with Rome since most slaves were Roman prisoners (or their descendants). Like most churches, synagogues tended to have a membership with people of similar backgrounds and connections. These are Hellenistic Jews, and membership included “Cyrenians, Alexandrians, and some from Cilicia and Asia” (6:9). These men “rose up and argued with Stephen” (6:9). The word argued can mean dispute or debate. However, their words could not hold up, just like they were unable to answer Jesus (cf. Luke 20:8, 26). “But they were unable to cope with the wisdom and the Spirit with which he was speaking” (6:10). The word cope means to oppose, stand up against, or resist. They were unable to stand up against the debating skill and wisdom of Stephen because of the work of the Holy Spirit (cf. 6:3, 5; 7:55). The gift of wisdom and the work of the Holy Spirit are key concepts of this motif. The promise of Jesus is taking place (Luke 1:14-15). Stephen was enabled to withstand and stand up to these men with the truth and wisdom of the Word.

The custody of Stephen—6:11-15.

Unsuccessful in their argument with Stephen, they now hatch a plot: “Then they secretly induced men to say, ‘We have heard him speak blasphemous words against Moses and against God’” (6:11). It is the same techniques used against Jesus (cf. Matt 6:61) and will be used against Paul (cf. Acts. 21:8). This is the first of three charges against Stephen. He blasphemed the Law of Moses (Exodus 20:7). They broke the Law to accuse someone of breaking and blaspheming the Law. It is important to note the order given in the text—first Moses, then God. They were legalistic, but not enough to let it get in the way. Mosaic Law was the ultimate for them, yet they had no conscience of breaking it for they own self-interest and preservation.

CHARGES AGAINST STEPHEN

Acts 6:11	Blasphemed against the Law
Acts 6: 13	Blasphemed against the Temple
Acts 6:14	Supporting the destroying the Temple

Next, they got the people, elders, and scribes on their side. They did so by stirring the people up against Stephen. Then they arrested him and brought him before the Sanhedrin, as they did the Apostles (Acts 4:15; 5:27). The word dragged is synerpasan meaning to drag or seized against one's will or to force unwillingly.[1] The Sanhedrin, made up of elders and scribes, was the religious court of the Jews. It was known as the Sanhedrin. From 6 AD they held considerable power and influence in the area but it was dissolved during the Jewish revolt in 66 AD.[2]

In court, the false witnesses come forward. The charge is revealed—being against the Temple. This was an unjust examination. False witness was presented, which is prohibited by the Law (Ex. 20:16; Deut. 19:16-18). They do not give outright lies, but they distortions of the truth. The third charge is that he supports the destruction of the Temple. The Lord himself did say the Temple was to be destroyed (Matt. 24:1-2). This is guilt by association and a subtle charge of conspiracy.  However, Jesus did not say he would personal destroy the Temple, as the witnesses imply. To the Jewish mind, the Temple and the Law were related, to speak against the temple were to speak against the Law and God.^[3] No doubt Stephen also taught the higher view of the Law as Jesus did in the Sermon on the Mount (Matt. 5-7). Notice the demeaning way they spoke of Stephen. They speak of him as “this man,” the very way they spoke of the Lord (cf. Luke 23:2, 4, 18). The tone is to belittle him in the eyes of the council. It was the Semitic way to show contempt. They attacked Stephen personally. When the doctrine cannot be disputed, then discredit the preacher. 

The purpose of Luke in Acts 6 is three-fold: (1) To introduce us to Stephen and his character. (2) To establish the continued hostility of Israel’s leadership. (3) To set up Stephens’s speech recorded in chapter 7. Without the information of chapter 6, the speech of Stephen would not have its proper context.

…to be continued

---

[1]  Bock, BECNT: ACTS, 272.

[2]  Charles Utley, ACTS 66 (electron media).

[3]  Bock, BECNT: ACTS, 272.

GOD DEMONSTRATES HIS POWER

A STUDY OF EPHESIANS 1:19-23

God has demonstrated His power in both Christ and the Believer. He did so “in accordance with the working of the strength of His might” (1:19b). This phrase modifies “the surpassing greatness of His power.” His power works according (kata) to His working, strength, and might. These words all speak of His power. The three words describe this power (dunamis). The word working is the Greek word energeia, where we get the word energy; it is active or actual power, as the verb means to act, to work, it is released energy. It is also used of Paul in Ephesians 3:7; 4:16. In each case it is active energy, i.e. translated best as “working.” “It is the active exercise of supernatural power.”[1] The second word, strength (kratos), used here and Ephesians 6:10, and refers strength, might, dominion, mastery. It is the presence of strength, and indicates natural strength.[2] The third word is might (ischus) denoting “strength, power, might, ability,” denoting possessed power. It has the sense of power, or capacity. There is no question the focus is on God’s active power. Campbell sums up verse 19, “Paul wants believers to know the surpassing greatness of God’s power unto them, which energizes in accordance with his reservoir of strength and might.”[3] The word for greatness means to go beyond the mark, thus surpass or exceed. It is surpassing greatness.

How God displayed the Greatness of His power:

• Resurrection of Christ. (1:20). The available power has been displayed in a visible concrete event; the raising of Jesus from the dead. It was that power “which He brought about in Christ, when He raised Him from the dead” (1:20). The word brought is the Greek word evergesen, meaning He worked in Christ by raising Him. It speaks of God’s power in action which was demonstrated in Christ’s resurrection. The verse is a demonstration of how God used His power when He energized Christ enabling Him to rise from the dead. This power of working is transcendent (life from death), experiential (to us), and resurrected power.
   
• The Exaltation of Christ (1:20-21).  This energy also exalted Him when God “seated Him at His right hand in the heavenly [places]” (1:20). The event was inaugurated by His ascension (Luke 24:50-53; Acts 1:9-11). Paul declares in Colossians 2:15, “When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.” This is a visible demonstration of His power to those who looked on. The event is a measurement of divine power toward us believers. He ascends to be exalted at the right hand of God. Seating at the right hand of God denotes sovereignty, deity, and authority. The right hand is a place of honor, position, and blessedness. Notice, He is located “in heavenly places,” not on earth or an earthly throne. Christ is not sitting upon David’s throne today, but upon His throne in heaven, seated at the right hand of God. David’s throne has to do with Israel; Christ in heavenly places at the right hand of God has to do with the Church, the Body of Christ.
  
  This is an exalted position—“far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the age to come” (1:21). God the Father displays His power by placing Christ above every rule, authority, and dominion. The word all is the Greek word pases, and can be translated by the word all or by the word every. Hoehner notes that, “This expresses that Christ’s position in the heavenlies is above ‘every kind of’ power that exists.”[4]  It likely refers back to the OT referring to angelic powers. The four names here are found in later Jewish writings where there are ten classes, or hierarchy of angels.[5] He is “far above” them denotes superiority. The terms rule, authority, power, and dominion, are titles or ranks, of which Christ is superior over those who hold such titles. “And every name that is named” is a phrase that continues the thought of superiority. Jesus is greater than any name in heaven and earth. Thus, God has exercised His power to not only resurrect Jesus Christ, but to raise him and exalt him at His right hand. 
  
  This exaltation is eternal—“not only this age but also the one to come” (1:21). This praise is comprehensive. His exaltation is permanent, it is not temporary. While Paul in this Epistle emphasizes the present (1:17; 2:5, 6, 10 all speak of the present), even Christ being seated at the right hand is in the present. However, Paul here does not stop with the present, but extends into the eternal future. He has already told us that the future holds the fullness of times, where all things are united in Christ (1:10), and complete redemption will be accomplished (1:14), and now His exaltation will continue. His sovereignty and exaltation is permanent and eternal.

• The Subjection of Everything under Christ (1:22a). 
  
  “And He put all things in subjection under His feet” (1:22). The text reads more literally: “And He subjected all things under His feet.”[6] This is no easy statement. It reads as this has happened, it is done. The word subjected in the Greek is an indicative aorist active, which normally indicates punctiliar action normally in the past, but not always. The indicative indicates the mood of certainty. Yet, there is a seeming conflict with the reality of it all. The phrase is victory language. For everything to be subjected to Him, enemies must be overthrown. We do not see that subjection manifested today. Scripture indicates the finality will not take place until sometime in the future (Cf. Heb. 2:8; 1 Cor. 15:23-28).  Because this subjection is not yet, Paul goes on to warn believers of the evil powers that war against us (Eph.6:10-17). Yet the statement reads as a realization. Why? The answer is grammatical, as Wallace points out: “The aorist indicative can be used to describe an event that is not yet past as though it were already completed.”[7] This is called a Proleptic Aorist. While it is not a common use, it seems the best way to understand the text. The idea that this verse refers to the Second Adam as humanity restored and elevated,[8] thus a realized eschatology having universal domination seems weak to me. Lenski’s view of taking the statement more general and that the feet reference should be taken in the sense of Matthew 5:35 does not satisfy. Paul’s language is stronger than Matthew in this instance, and fits better with Matthew’s statement in 22:44. What Paul is stating in this present passage is that the Father has made all things subjected to Christ (active voice indicates this is the action of God the Father), this was part of His exaltation. However, that is not the same as saying Christ has fully executed it. Christ clearly has not fully executed this authority at the present time. He is still dealing with man in grace, not judgment. He will enact it at the proper time when He presents the Kingdom to the Father. As, Hoehner points out, “God does have a plan and everything must follow according to that plan which will culminate at Christ’s return where the exercise of His control will be very evident.”[9]
  
  
• The Head of the Body of Christ: the Church (1:22b-23).
  
  “And gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all” (1:22-23). The exaltation
  of Christ includes His Headship of the Church, the Body of Christ. This is a key aspect of Christ’s exaltation for today. DeWitt suggests this is the first step or beginning of the process of subjecting all things to himself.[10] The body is in subjection to the head. Colossians 1:18 also suggest this has begun with the church. Christ as head, and the church the body, indicate that the church is an extension of Christ, although not in sense of the church being Christ. Rather, in the sense that it is the instrument of Christ on earth today. The head works through the body. While, the head and body are two metaphors, in Ephesians and Colossians, they are combined. Paul clearly sees the head as the source of sustenance of the body (Col. 2:19; Eph. 4:5-6) and the controlling aspect of the body. The head controls the body. Thus the body is subjected to the head.
  
  The phrase “the fullness of Him who fills all in all” (1:33) is an interesting one. It is not an easy phrase to understand. There are at least 3 possible ways this could be understood: (1) Christ is filling the church. (2) The Church is filling Christ (cf. Col. 1:24), Or (3) the church is being filled to completeness (cf. Rom. 11:25). There is no easy solution to this phrase. The grammar is unclean and complex.[11] Of the three possible views, I reject number 3 on the grounds that it encourages the idea that the church is not complete. Is the body of Christ incomplete? As an organization it may be, but not as a living organism. The metaphor is that of an organism, the church as a body, and as such does not imply such an idea. When one is born the body is complete, there is nothing missing. It may be immature and developing, but it is not incomplete. When on is born, this complete body grows not to completeness, but to maturity. Likewise, the Church the Body of Christ is complete. There are no parts missing that need to added (such as an eye, or a toe, etc) to make it complete. Paul emphasizes the growth of the church and its members in Eph. 4:15-16. Any sense of completeness must not be looked upon of addition (which is hard mentally to do), but in the sense of completely mature.
  
  View 2 is possible. However, like view 3, we have to ask ourselves in what sense does the church fill Christ? Is Christ incomplete without the church? He cannot be incomplete in His essence or character. His being God prevents this. The only possible answer is that we are to complete Christ in His purpose. Campbell seems to hold this when he writes: “The Church is ‘the fulness’…the completeness, the ultimate, and the epitome of God’s revealed purpose.”[12]
  
  View 1 seems to be the best in that it fits the best into the context of Ephesians. It indicates “that the church is filled by Christ who is being filled (by God) entirely or in every way.”[13] This view does at least 3 things:[14] First, by taking pleroma (fullness) as a passive, signifies the filling result is completed. Vine says it “points to the body as the filled receptacle of the power of Christ.”[15] Second, it fits with the rest of Ephesians in that Christ fills and completes the church rather than Christ being completed by the church. Third, it corresponds to Col. 1:19 and 2:9 that the fullness of God dwells in Christ, thus here it is God who filled all in all. God’s fullness is filling Christ and Christ is filling the church. Ephesians 4:10 reinforces this idea that His exaltation was “so He might fill all things.” Also see Ephesians 3:10, 4:13 where it is the individual’s responsibility to allow Christ to fill them with His character, power, and gifts.
  
  

This marks the end of Paul’s demonstration of how God manifested the greatness of His power. The power Paul prays for is to be a part of our lives. We are to draw upon that power. It ends His prayer for enlightenment.

---

[1]  Hoehner, Harold H,  EPHESIANS 270.

[2]  Michaelis III, W., “Kratos,” DICTIONARY OF THE NEW TESTAMENT, 3:467.

[3]  Campbell, Ernest, COMMENTARY OF EPHESIANS,  51.

[4]  Hoehner, 276.

[5]  Lincoln, Andrew L, WBC: EPHESIANS, 63. Wood, A. Skevinton, EBC: Ephesians, 30.

[6]  MAJORITY TEXT.

[7]  Wallace, GREEK GRAMAR: BEYOND THE BASICS, 563. Also see Earle, John, EPHESIANS, 297.

[8]  Eadie, 104. Also Lincoln, 66; Wood, 31.

[9]  Hoehner, 284.

[10]  DeWitt, Dale, DISPENSATIONAL THEOLOGY IN AMERICA, 171.

[11]  For details of how the grammar can be taken, see Hoehner, 296-299. He identifies and discusses a number of ways that the grammar has been taken..

[12]  Campbell, 58.

[13]  Hoehner, 288.

[14]  Gleaned from Hoehner’s five points, 288-299.

[15]  Vine, EXPOSTIORY DISPENSATION, 2:136. Also see Hoehner, 288.

WHY THE DISCIPLES ARE TO WAIT AT JERUSALEMA

ACTS 1:4

(An except from the commentary on Acts I am working on)

The Lord tells them to stay in Jerusalem. The reason for staying is “to wait for what the Father had promised” (1:4; cf. Luke 24:49). It was natural for the disciples to want to leave the city. First, their home was in Galilee, not Jerusalem, and it was natural to want to go back home. Second, it was the city that put their Lord to death, and they may have feared for their own well-being. But Jesus commands them to stay and wait for the promise of the Father. He clearly defines what they are to wait for—the baptism of power by the Holy Spirit, or as Jesus put it, to be “clothed with power from on high” (Luke 24:49). 

The promise of the Father relates to the Old Testament and the Messianic kingdom. In Isaiah 64:3 we see the Spirit is to be poured upon Israel’s offspring. Joel 2:28 relates to the restoration of Israel. It marks salvation-historical continuity between Jesus’ ministry and his disciples. This underscores God’s sovereign rule and salvation aimed at the restoration of Israel from where it was to spread to the nations. Therefore the promise of the Spirit is fulfilled as a foretaste of the kingdom and an empowerment of the people of the kingdom.

It not only connects with the Old Testament promise of the Spirit, but concerns Christ as well (cf. Luke 3:16).  It is Christ who will be the baptizer of the empowering Spirit. There is a parallel in Luke’s writings between Jesus’ baptism and the believers at Pentecost.[1]

·         Both are praying (Luke 3:21; Acts 1:14).

·         The Spirit descends, manifested in a physical way (Luke 3:22; Acts 2:3).

·         It takes place before they start their ministry and empowers them for their new ministry (Luke 3:23; Acts 2:4).

At both events the recipients receive Holy Spirit power to fulfill their mission.

---

[1]  Craig S. Keener, ACTS: AN EXEGETICAL COMMENTARY, 1:679. 

Power

"We should learn to judge ourselves and to place more implicit confidence in God, to set self aside, that He might act in us, through us, and for us. This is the true secret of power" (C. H. Mackintosh)