Acts

Apostles, Prophets, and Evangelists (pt. 1): The Church’s Three Foundational Offices

/ davidsschrock / 4 Comments

 

churchThe apostleship was the Divine expedient to meet the emergencies of the Church at its first establishment and outset in the world, and not the method appointed for its ordinary administration; and the peculiarities distinctive of the office, to which I have now referred, could not, from their very nature, be repeated in the case of their successors, or be transmitted as a permanent feature in the Christian Church.
— James Bannerman, The Church of Christ , 223 —

In his discussion of the Church and its founding, James Bannerman notes the way in which Apostles played a peculiar (and unrepeatable) role. In his second volume ofThe Church of Christ, he shows from the corpus of the New Testament how we should understand these “pillars,” whom God used to found the church (Galatians 2:9; Ephesians 2:20).

In what follows, I’ll trace his argument to help us better understand the uniqueness of these men. My hope is that by understanding their place in God’s new covenant temple, we will better understand our need for their message and the discontinuity of signs, wonders, and mighty works which accompanied their ministry. I believe local churches have risen and fell with commitment to the apostles’ gospel, not the continuation of their miraculous gifts. But in our charismatic age, this distinction is often missed.

We need to recover an understanding of God’s designs for the early church, and how though dead, the words of the Apostles still speak. In the next post, I will consider the Prophets and Evangelists—two offices that complement the Apostles. But for today, we will look at the unique role of the Apostles. Continue reading →

Disciples Must Make an Argument to Make Disciples

/ davidsschrock

paulSome time ago, I sat in a Simeon Trust meeting with David Helm, pastor of Holy Trinity Church (Hyde Park) and executive director of Simeon Trust. He began by making this profound point: “disciple-making requires making an argument.” His point was disciples are not formed unless we can persuade them from the Scripture that their beliefs, actions, attitudes are out of sync with God’s will and in need of spiritual renewal.

Indeed, while discipleship is as plain and simple as helping others follow Jesus (Mark Dever’s definition in Discipling), the work is incredibly hard because calling others to follow Christ fully  means calling them to bear his cross in sacrificial ways. Thus, we must learn to make arguments that grip hearts, if we are to make and mature disciples.

Arguing in Acts

Recently, in reading through Acts, I was reminded how much Paul labored to make an argument. He was not argumentative (a mood); more constructively, he made reasoned arguments. In these arguments, he didn’t present the facts and wait for others to make a decision. No, he pleaded, persuaded, and persisted in making his case.

Consider just a few examples from Paul, based on four words used to describe Paul’s ministry. May the Lord use them to spur you to make biblical arguments as you make disciples. Continue reading →

“You Will Be My Witnesses”: Five Truths About Witnessing From the Book of Acts

/ davidsschrock / 1 Comment

lionWhen I was in college and a young believer, one of the first Christian books I read was Bill Bright’s Witnessing without Fear. It was a helpful introduction to evangelism and the call of disciples to be witnesses for Jesus. Just beginning to understand what it meant to follow Christ and make disciples, this book helped immensely to be a ‘witness’ for Christ. Today, I’m still thankful for that book.

Recently, as I read through Acts, the theme of witnessing came to the fore again. And how could it not?

In Acts 1:8 Jesus tells his disciples to remain in Jerusalem until the Holy Spirit comes to empower them to be his witnesses in Jerusalem, Judea and Samaria, and to the ends of the earth. Indeed, “witnessing” is something more than a spiritual discipline or a Tuesday night activity. It is the very essence of who we are as Christians. But what does that mean? And how exactly are we to speak about Jesus?

“Witness” and “Witnessing” in Acts

Perhaps the best way to answer that question is to see how the apostles “witnessed” to Jesus in the book of Acts. After Jesus’ identifies his followers as his witnesses in Acts 1:8, Luke uses the word μάρτυς 12 more times to describe the witness-bearing of the early church (1:8, 22; 2:32, 40; 3:15; 4:33; 13:31; 14:3, 17; 22:5, 20, 15; 26:16). (He also uses the verb μαρτύρομαι twice, 20:26; 26:22).

From observing how this word is used we can begin to sketch what a faithful witness might look like. While a whole theology of witnessing could be written from Acts and the rest of the New Testament (e.g., see Allison Trites, The New Testament Concept of Witness), let me suggest five truths about witnessing from the book of Acts. Continue reading →

Apostolic Exposition: How Did the New Testament ‘Preachers’ Handle the Text?

/ davidsschrock

paulJust how dependent were the apostles on the Old Testament?

This is a question that interests all types. Biblical scholars, theologians, preachers, seminary students, and devoted Sunday School teachers all take interest in how the Old Testament foreshadows the New and the New Testament quotes the Old. Anyone familiar with my blog, or at least its title (see the Emmaus Road dialogue in Luke 24) will know that this has been an interest of mine for years. After all, what could be more exciting than understanding the unity of Scripture and how God’s inspired Word finds its telos in Jesus Christ.

But with such a consideration, it is important that we take our cues from Scripture and not use Scripture for our own (theological) ends. Thus, to return to the question of how the apostles made use of the Old Testament, it is worth observing how frequently the New Testament apostles took their cues from the Old Testament.

Answering the opening question with in an unreserved affirmative, I will trace the way three “apostles” (Peter, Stephen, and Paul) preached the new covenant gospel from the Hebrew Scriptures. My aim is to show how Acts gives us a model for preaching the gospel which necessarily unites the Old Testament promises in the person and work of Jesus Christ.

In my estimation, this kind of reading is necessary for understanding the Bible, knowing Jesus the Christ, and walking in obedience to the gospel. Let’s dive in and see what Acts has for us.
Continue reading →

Blood Moons and Smoke-Filled Skies: An Already and Not Yet Approach to the Day of the Lord

/ davidsschrock

moon

When we read in Acts 2:19-20, “And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke; the  sun shall be turned to darkness and the moon to blood,” we who are unaccustomed to apocalyptic literature are quick to scratch our heads and ask: What does this mean?  Our doctrinal convictions keep us on the trail: Scripture is perspicuous (i.e., clear) and true, therefore, Peter must means what he says. He is surely not incorrect. But how can the moon turn to blood? Should we really expect the Sea of Tranquility to fill with blood, just like the Nile in Exodus?

When reading such language in Scripture, we do well to remember that Scripture interprets Scripture and that in this case, the apocalyptic language of Joel 2 is being cited by Peter to explain the historical events of Pentecost–the outpouring of the Spirit foretold in Joel 2:28. However, for reasons we will see, Peter also includes the more troubling language. Therefore, to understand the whole section lets consider four biblical-theological points that will help us see how the Day of the Lord is both a present and future reality—a method of interpreting the Old Testament that the Apostles often employed.

1. Historical Acts 2 quotes apocalyptic Joel 2.

Importantly, the strange language comes not from the historical narrative of Luke, but rather the prophetic literature of Joel. In this way, he is quoting an Old Testament prophecy to explain the events of recent history—i.e., the ostensible drunkenness of the disciples (Acts 2:13). Therefore, we must not read these words as portending to a literalistic interpretation—the moon is dripping blood. Rather, Luke is telling us how these strange, poetic words have come come true in the historical events of Pentecost. Continue reading →

Acts: On Mission with the Triune God

/ davidsschrock

[This is the most recent “Feeding on the Word” article for our church newsletter].

In most Bibles, Luke’s second book is entitled, “The Acts of the Apostles.”  However, as many commentators have noted, a more accurate title would be “The Acts of the Holy Spirit” because it is the Spirit who is responsible for convicting, converting, and creating the church. Yet, even this title is insufficient, because it tempts us to think that the Father and Son are absent. Thus, a better title might be, “The Acts of the Triune God Through the Church of Jesus Christ.”  While lengthy, such a title rightly emphasizes God’s work in and through the early church.

With this trinitarian framework in mind, lets consider how the Father, Son, and Holy Spirit work together in Acts to convert sinners and create the church.

Continue reading →

Acts 20:24-27: Biblical Leadership (pt. 2)

/ davidsschrock

Scripture is filled with imagery that sharpens the mind and stirs the affections. In Acts 20, Paul employs six images to illuminate the pastor’s role and responsibilities in a local church. These images include: Accountant, Runner, Steward, Witness, Herald, and Watchman. The first three of six have already been considered (see Part 1). Today we will consider the remaining three. Like before, biblical commentator, Warren Wiersbe, highlights images in his commentary on Acts in The Bible Exposition Commentary.

4. A Witness: “to testify to the gospel of the grace of God” (v. 24d). The work of the ministry is a work of proclamation; the mission of the Christian is to make known the gracious gospel of Jesus Christ (cf. Matt. 28:18-20). In other words then, witnessing, testifying, and proclaiming the good news is not reserved for an elite class of preachers. Nevertheless, the pastoral leader must prioritize preaching the gospel of the kingdom (cf. Acts 20:25; 28:23, 31). This is not a matter of convenience, gifting, preference, or position; it is the essence of the ministry and we who are stewards of the gospel must pray for and work for opportunities to make plain the gospel of Jesus Christ.
5. A Herald: “I have gone about proclaiming the kingdom” (v. 25). What is the difference between witnessing and heralding? Wiersbe differentiates like this: “The witness tells what has happened to him, but the herald tells what the king tells him to declare. [The herald] is a man commissioned and sent with a message, and he must not change that message in any way” (Warren Wiersbe, The Bible Exposition Commentary, vol. 1 [Colorado Springs: Victor, 1989], 486). Clearly, Paul in his preaching proclaimed the gospel of the kingdom (Acts 14, 17), but he also witnessed of his personal encounter with Jesus (Acts 22, 26). We must do both, one without the other skews the gospel. The faithful minister of Christ relates the authentic work of Jesus in his life as a witness. At the same time, he declares the redemptive-historic message of salvation offered by Jesus Christ, the king of glory who fulfilled the law and earned a right to be the righteous king, who died on the cross to redeem a people to populate his kingdom, and who rose from the dead and ascended to the right hand of God, where he reigns in glory today!
6. A Watchman: Referring to language in Ezekiel 11 and 36, Paul writes, “I am innocent of the blood of all of you, for I did not shrink from declaring to you the whole counsel of God” (v. 26b-27). In this final aspect of ministry, Paul summarizes all the preceding marks of ministry. He says that he is innocent of the people’s blood (i.e. the condition of their souls) because he himself faithfully “watched on the walls” by warning the Ephesian church of God’s coming judgment. Faithful ministers, by implication, must be those people who do not shrink in cowardice or waiver in certainty. They preach the whole counsel of God, centered in Jesus Christ, and they do this day-in and day-out, in public and with individuals, and they everyday until Christ returns or until their Maker calls them home.

These ministerial aspects are grueling. They require more than good intentions and good training. They require a Spirit-filled life that rests securely on the word of God for all strength and sufficiency. Simply memorizing a list will not suffice. Spiritual leadership is more than reciting a list of cognitive truths; it is pleading that the image of Christ might be born in our lives and abiding in the word of God until it is. Ministry that is effective is the kind that sows the seed in season and out of season, and that perseveres in prayer for those seeds to bear fruit that lasts. These six images serve as biblical images to spur us on towards love and good deeds. May we meditate on them and pray that they are true of our ministries, as we labor for the sake of Christ’s blood-bought church (Acts 20:28).

Sola Deo Gloria,
dss

Acts 20:24-27: Biblical Leadership (pt. 1)

/ davidsschrock

In Acts 20, Paul makes plans for his “farewell tour.” Beginning in Macedonia, moving through Achaia, he lands in Miletus where he calls the elders of Ephesus. Those beloved men, with whom he spent three years, were dear to his heart and he had a final message for them to spur them on in their pastoral duties.

In addressing the Ephesian elders, Paul reflects on his past ministry among them and he warns them of future dangers, and in the midst of his emotional charge, he employs six images that define and depict the minister’s responsibility for God’s flock. Master of alliteration, Warren Wiersbe, captures these in his commentary on Acts in The Bible Exposition Commentary. Taken together these Pauline images of leadership are noteworthy meditations for the minister of the gospel who shepherds, or who intends to shepherd, God’s flock (Acts 20:28). Consider them with me:

1. An Accountant, “I do not account my life of any value nor as precious to myself” (v. 24a). Like the king who counts the cost of going to war and the businessman who considers the cost/benefit analysis before constructing a buildingr (cf. Luke 14:22-33), Paul was one who ministered soberly and with full knowledge of the dramatic toll he would pay for such service! He did not pick up the mantle of ministry haphazardly. He served the Lord acknowledging and accepting the call, knowing from the beginning he would suffer (Acts 9:16), and that in the end he would give the ultimate down payment—his own life–for the sake of the kingdom (Acts 20:23; 26:21; cf. Matt. 10:38-39). So it is with us who aspire to the ministry (1 Tim. 3:1) and are called to the work; we must count the cost as a sober accountant and joyfully bankrupt ourselves as we invest our talents in the kingdom that is to come (cf. Matt. 6:19-21; 25:14ff).

2. A Runner: “if only I may finish my course and the ministry that I received from the Lord Jesus” (v. 24b). Athletic imagery fills the pages of Paul’s letters. In 1 Corinthians 9:26-27, he says that he disciplines his body, in order to finish his course. In 2 Timothy 2:5, he speaks of the necessity to complete the ministry according to the rules, meaning that the steadfast minister is he who serves according to God’s royal law and not his own self-assumed authority. Moreover, in Philippians 3:12-14, Paul presses forward towards the prize in Jesus Christ. He sees himself running towards the finish line and imploring others to follow him (cf. 1 Cor. 11:1). This kind of forward-leaning and faithful service is evident in his final assessment of his ministry: “I have fought the good fight, I have finished the race, I have kept the faith” (2 Tim. 4:7). Like Paul we must train ourselves in the ministry, we must complete our assigned tasks according to God’s sufficient instruction, and we must press on towards the finish line, refusing to quit until the Lord takes us off the playing field.

3. A Steward: “received of the Lord” (v. 24c). Paul recognized that his ministry was not his own. He was merely stewarding that which was given to him. Humble and yet regarding what he has received as unsurpassed in significance, Paul captures a valuable lesson in Christian ministry. True ministry is received! John the Baptist received his ministry from the Lord (John 3:27). Archippus was implored to complete the ministry that he had received from the Lord (Col. 4:17); and here Paul considers that his ministry was given to him from the Lord. What about you? Do you see your ministry, your church, your location of service as a divinely bestowed assignment, or a self-made position of influence. Ministry that is genuine and honorable is received from the Lord, and thus it should be regarded as a stewardship. For in truth, all who have been received a ministry (of any kind and of any “size”) will give an account at the end of the age (cf. Matthew 25:14ff).

As we meditate on the first three of six Pauline images for leadership, may pray, plan, and perspire to be more sober accountants, more energetic athletes, and more faithful stewards in the service of our Lord Jesus, for the sake of his church and the glory of his name!

Sola Deo Gloria, dss

Acts 13:13-41 (pt. 3, OT Fulfillment and Response)

/ davidsschrock

Today is the third part of a message I taught from the book of Acts on the biblical-theological nature of Paul’s sermon in Antioch of Pisidia.  There is much to be gleaned from Paul’s method of preaching and much to be believed from the content of his message. 

Following this canonical explanation, Paul goes back to the Scriptures and explains Jesus kingship, covenantal obedience, and resurrection in light of three OT passages (13:33-39). He assigns the subject matter in each passage to Jesus and says what was promised before has come to life in the son of the carpenter. From the second Psalm, Paul affirms Jesus as the son who God has chosen and set as king in Zion. Implicitly, this exhorts his audience to repent of their raging and to kiss the Son (Ps. 2:12).

From Isaiah 55:3, Paul says that Jesus has received all the blessings of David. In context, Isaiah 55 is the blessed result of the suffering servant’s substitutionary atonement in Isaiah 53. Through sacrifice, payment for sin has been accomplished; the servant has made blessing again possible for those estranged by sin. Moreover, the servant now lifted up in glory has received the blessings of God for his perfect work and he shares these things with all those who trust in his work.

Finally, from Psalm 16, Paul describes the way in which Jesus’ resurrection points towards an eschatological resurrection for all those who are found in him (cf. 2 Tim. 2:11-12). Unlike David who died and was buried, Jesus never saw corruption; rather in his death, he defeated death because the grave could have no mastery over him. In the end, Jesus was himself vindicated and raised from the dead as the first-fruits of a great harvest to come, where all those who are united to him in baptism (cf. Rom. 6:4-7), will also be reunited to him in his life and resurrection.

Thus Paul, using three key OT texts shows how Jesus fulfilled all the OT promises of kingship, covenant, and resurrection. Turning from explanation to exhortation, Paul concludes his message by calling his hearers to believe in the Christ, to place faith in him and “be freed from everything from which you could not be freed by the law of Moses” (13:40). He offers them a gospel of grace–justification by faith, not by works! Simultaneously, he quotes Habakkuk 1:5 and warns them not to reject the offer of God. Whereas in the original context of Habbakuk, YHWH was bringing judgment on the people of Israel because of their sin, now he is offering hope, life, and salvation because the judgment was inflicted on the royal son thus extinguishing once and for all the wrath of God for those who are in the Son. God is still at work, but the righteousness of God is not in the punishment of sin (yet), it is in the offer of free grace purchased at the cost of Jesus blood. In other words, no judgment remains for those in Christ.

For Paul’s audience, this message produced great excitement. The hearers longed to hear more. So much so, that the next week the whole city came out to hear this message (13:44). They came out not to just hear a great preacher, but to hear a great message of salvation. And the result was that many believed. In fact, in accordance with the sovereign will of God, “all those appointed for eternal life believed” (13:48). So great was the effect of this gospel that “the word of the Lord [spread] throughout the whole region” (13:49). The powerful gospel message begun in the Old Testament, manifested in the life of Jesus Christ, and preached by the apostle Paul in Antioch had incredible life-saving results. The same is true today. The gospel of Jesus still saves those who have ears to hear.  Will you believe?

To tell the rest of the story, not all those who heard believed.  Sadly, as quickly as the crowd formed to hear Paul, a band of high standing women and leading men forced the apostle out of the city (13:50). Their ears were not open to hear, their lives were not appointed unto eternal life, and the message of Christ seemed like foolishness to them. Instead of humbly receiving the message of Jesus Christ, they cursed Paul and heaped upon themselves the judgment of God.

Nevertheless, Paul’s message stands! It brought salvation to those who first heard his preaching and it still brings deliverance to those who read Luke’s account.  It remains available to all those who are willing to believe the testimony that Jesus Christ came and fulfilled all the OT promises; he came to die a criminals death on a Roman cross even though he himself never sinned; more miraculously, he rose again from the grave on the third day according to the Scriptures and he has ascended to the right hand of the father where he awaits the culmination of his kingdom. And what does he do in the meantime? He intercedes on behalf of those who trust in his name, and he sends out emissaries who will carry the good news to all the nations. Such is the biblical-theological message of the gospel.  The choice, by God’s grace, is now yours:  Will you hear his voice? Will you believe his good news? Will you go tell the nations? Tell them what?

From the beginning of creation, to the end of the age and beyond, Jesus Reigns! Go in his peace!

Sola Deo Gloria, dss

The Bible in 3-D: Miles Van Pelt’s Biblical Theology

/ davidsschrock / 2 Comments

“From morning till evening [Paul] expounded to them, testifying of the kingdom of God and trying to convince them about Jesus from the Law of Moses and from the Prophets (Acts 28:23).

In the last week, responsibilities at work have entailed a great amount of computer-related number crunching and data entry/processing. This is the kind of computer work that leaves your eyes bleary and your brain numb. But it is also a time when I can close the door, get the work done, and listen to some very edifying audio resources. This week’s choice has been Dr. Miles Van Pelt’s “hermeneutical” introduction to the Old Testament . A PhD graduate from SBTS and now a professor of Old Testament at RTS, Dr. Van Pelt, joins Craig Blomberg, and Thomas Schreiner in presenting 19 classroom lectures on the subject biblical theology.

To put it mildly, I have immensely enjoyed the rich canonical treatment of the Hebrew Scriptures and the intelligent pedagogical devises Dr. Van Pelt has employed to teach the subject clearly and faithfully. In fact, apart from a two-minute egalitarian-esque rant on Ruth as a “woman of power,” I commend this treatment very highly.

The most helpful section may have come in his second lecture, which Van Pelt calls “The Purpose Driven Bible.” In this lecture, Van Pelt takes extra time to unpack Acts 28:23 showing how the kingdom of God, the person of Jesus Christ, and the Law and the Prophets make up the three-dimensional center of the whole Scriptures. This approach is very compelling because it offers a singular vision of the Bible’s storyline while retaining the Bible’s vivid diversity and development. He offers a number of helpful illustrations to explain his biblical theology. One of them he frames bodily, that the central message is liken unto skin, a heart, and a skeleton. Let me explain.

Van Pelt likens the Kingdom of God to the skin of a person. In other words, you cannot know, see, touch, or come in contact with a person in any way in which you are not making encountering their skin. In the same way, nowhere in the Bible can you escape the the kingdom of God. It is the skin that holds everything together. The law is the law of the kingdom, the psalms are the songs of the kingdom, the history is the royal lineage to David, through David, to Christ the King, and so.

Next, he associates Jesus Christ with the heart. Jesus is the life-giving centerpiece of the Scriptures in whom all things find their life and meaning (cf. Luke 24:27; John 5:39). Take away the heart and you have a frigid, dead corpse. Take away Jesus Christ and the Bible becomes a lifeless book of antiquity.

Last, the OT is comprised of the Law and Prophets. Just like the skeletone gives shape to the body, these Old Testament books provide structure, support, and shape. Just as the skin takes on the shape of the skeleton, so the Kingdom of God is shaped by the canonical shape of the law and the prophets. Furthermore, as the heart fills the flesh and bones of the body, so Jesus Christ fills the Old Testament Scriptures.

Perhaps this description is a little visceral, but as Russell Moore has reminded us many times, the Son of God has hair, eyelashes, and fingernails. The Bible is an incarnational revelation of God, and I think Miles Van Pelt’s faithfully depicts this reality. Moreover, his whole argument is exegetical. Drawing his three-dimensional biblical theology from Luke’s account of Paul’s ministry in Acts 28:23: “From morning till evening he [Paul] expounded to them, testifying of the kingdom of God and trying to convince them about Jesus from the Law of Moses and from the Prophets.

Today, I go back to work and face many more computer operations, but I go knowing that I will get to hear more great biblical theology. Better than that, though, is the reality that the heart of the Scriptures, the one who reigns in the flesh and whose shadow is seen in all the Law and the Prophets, the man Jesus Christ, will go with me. That is good news and I pray in the spirit of Acts 28:23, that I too may from morning to evening tell others about the kingdom of God and persuade them that Jesus is the Christ.

Sola Deo Gloria, dss