Internet Bible Institute
LESSON 3 – THE OFFERING OF THE KINGDOM
Reading Assignment:
Bible Reading: Acts
Text Reading: Benware Chapters 9 - 10
REQUIREMENTS OF A KINGDOM
It has been called the “Grand Theme of the Bible” and was first introduced in our
Lesson 2 – “The Necessary Foundation,” God’s Purpose as Revealed by the Old
Testament
[HC-102]
course. If you will recall, at that time, we explained that a
kingdom has three requirements:
1. A Kingdom must have a ruler with adequate authority
2. A Kingdom must have a realm with subjects to be ruled
3. A King must exercise the function of rulership
The concept of actual rulership is the key to the matter. The disciples well
understood this concept and as we begin our study of the Book of Acts we see this is
the central theme of the book.
VOLUME 2 - THE BOOK OF ACTS
Verse 1 of Chapter 1 says
The former account I made, O Theophilus, of all that Jesus began both to do and
teach, until the day in which He was taken up . . .
Acts 1:1,2
Dr. Luke continues the narrative presented in his Gospel of Luke. Thus, Acts is a
continuation of the Gospel of Luke. We might call it Volume 2. He probably wrote
this in 62 AD to a dear friend who wanted to know more about Jesus the Messiah.
DEFINITION
Theophilus’ name means “dear to God”
Theo = God
philus = brother or dear one
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READ AND ANSWER
Reading Luke 1:1-4 – What were Luke’s three reasons for writing his narrative?
Luke begins his orderly account by portraying the humanity of Jesus, born of a
virgin and then ministering as the Son of Man. The dividing point between Volume 1
and 2 is the Resurrection. Remember as a physician, Dr. Luke is an authority on life
and death of the physical body. Certainly the Resurrection was THE major event in
his life. Since he has presented an “orderly” record, he now moves on to the second
portion of his record, the works following the resurrection.
Luke’s third and eighth verse of Chapter 1, sets the purpose and direction for this
second volume. We will examine both and see the overview they offer to the Book of
Acts.
ACTS 1:3 - THE KINGDOM
We would like to “dissect” this verse and in so doing accomplish two tasks. First, we
would like to demonstrate the need to carefully reach our conclusions only from the
Scriptures. Second, we would like to show that Acts and the events recorded in it,
continue to support the theme that God is calling out people to one day rule with His
Son in a literal kingdom upon the earth in order to manifest unique attributes of
God, only possible through a kingdom.
... to whom He also presented Himself alive after His suffering by many infallible
proofs, being seen by them during forty days and speaking of the things
pertaining to the kingdom of God.
Acts 1:3
The Timing of Verse 3
Jesus Christ was crucified on Passover, Nisan 14. He was in the grave on the high
Sabbath of the first day of the Feast of Unleavened Bread, Nisan 15. He was
resurrected on the Feast of First Fruits, Nisan 16. For the next forty days he
continued to be with his eleven disciples. At the end of the 40 days, he “was taken up
from you into heaven. . . “
[Acts 1:11].
Exactly 10 days later, Acts 2 occurs and the
Church Age begins as the time of Israel, i.e., God’s focus upon the nation, ends. God
now directs His attention toward the Church following Pentecost, the fourth Feast of
the Lord.
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We do not have to wonder what occurred during those forty days, for Luke tells us.
Jesus “began”
[v. 1]
a new ministry with the disciples. What began? He began to “do
and teach.”
The former account I made, O Theophilus, of all that Jesus began both to do and
teach, until the day in which He was taken up . . .
Acts 1:1,2
First, let us examine the “doing” of those days.
The “Doing”
To whom also he shewed [presented] Himself alive after His passion by many
infallible proofs, being seen of them forty days, and speaking of the things
pertaining to the kingdom of God.
Acts 1:3
Verse 3 says that Jesus personally “presented Himself.” The tense of this verb
active, indicative]
[aorist,
indicates that
1. He personally did it with His real, literal presence
2. He did it at a singular point in time, that is uniquely for forty day.
There were many such appearances and Paul describes them in 1 Corinthians 15:411. Here in Luke, we have a doctor’s testimony that Jesus was “alive,” and continued
alive
[present, active, participle].
This was not a brief vision of a spirit, but a living Saviour
that continued from the day of His Resurrection to Luke’s day and to ours.
Luke leaves nothing to misinterpretation. This living Jesus was “alive . . . after” He
had suffered. Again, the verb “suffered” is Aorist, thus a singular point in time in
history. According to the Bible, Jesus is not suffering still or at the Mass suffering,
He suffered once for all.
STOP AND WRITE
Hebrew 9:27, 28
Also note, Hebrews 10:12.
But this Man, after He had offered one sacrifice for sins forever, sat down at
the right hand of God.
Luke knows that some will question the witnesses’ perceptions and interpretations.
Thus he amplifies his own professional opinion, by saying that there were “many
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infallible proofs.” The Greek word chosen, tekmnrioiv, literally means, “to prove by
sure signs.” Another has said, it means “an argument by which anything can be
certainly known.”
Further, these proofs occurred during the forty-day period. Thus, Theophilus had
more than sufficient reason to trust both the accounts in Volume 1 and now those
following in Volume 2.
The “Teaching”
Jesus spoke to His disciples concerning “the kingdom of God.” Once again, the
grammar tells us that this was the ongoing subject of His teaching
participle]
[present active
during those forty days. Luke uses this same phrase 33 times in his Gospel.
He will use it an additional 6 times in the Book of Acts. Many times the equivalent
phrase “kingdom of heaven” is used.
There is no difference between their uses. Typically, the Jewish people chose to avoid
the use of “God” wherever possible, thus they more often would use, “kingdom of
heaven.” A. T. Robertson points out that the use of the phrase diminishes throughout
the progress of the Book of Acts. I believe a study of the concept of “kingdom” and
“king” will explain this.
Notice, the disciples’ question in verse 6,
Therefore, when they had come together they asked Him, saying, “Lord will you at
this time restore the kingdom to Israel?”
Acts 1:6
Now lets us consider the three assumptions in this question of the disciples.
1] This could not be referring to God’s universal kingdom and rule.
The Scriptures clearly teach that God, the Trinity, rules over all His created things.
The LORD is king forever and ever; the nations have perished out of His land.
Psalms 10:16
The LORD has established His throne in the heaven; and His kingdom rules over
all.
Psalm 103:19
This leaves no room for a temporary kingdom, or one that comes and goes. “Forever
and ever” is very clear. Additionally, the Trinity rules “over all,” not just over a local
kingdom, such as Israel. Remember, the disciples asked if Jesus the Messiah would
“restore” the kingdom. The disciples knew that the literal “kingdom of Israel” did
not then exist as it once had existed. Their entire anticipation was a literal
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restoration of the throne of David [throne = kingdom in the ancient world, cf. Daniel]
in the land of Israel. They were thinking of a literal, physical kingdom on earth, with
Jesus the Messiah as the king. They had no invisible, spiritual kingdom in mind.
Interestingly, the Early Church had no such concept until the 4th Century.
2] It is God’s will that controls all things
All the inhabitants of the earth are reputed as nothing; He does according to His
will in the army of heaven and among the inhabitants of the earth. No one
can restrain His hand or say to Him, “What have you done?”
Daniel 4:35
The disciples had just witnessed the greatest power and event to ever occur in
history. It was clear beyond a shadow of a doubt that God was in control. Thus, any
future restoration depended upon Him.
3] Either there are two kingdoms, or one kingdom with two phases.
Finally, we are left with only three possibilities. Either there is a single kingdom of
God, ruling throughout the creation and unending, with no interruptions or there
are two kingdoms, one unending and the other divisible. Two kingdoms create many
complexities. I would suggest you read Dr. McClain’s discussion on this for a
thorough comparison of the differing views.
In the interest of time, I will present the third possibility and Dr. McClain’s
conclusion. The Kingdom of God is best viewed as one universal kingdom consisting
of two aspects, phases, or areas of focus. One is the “universal aspect” and the
other as the “mediatorial aspect.” “The first referring to the extent of rule, and the
latter to the method of rule.”
Universal aspect of God’s
kingdom
Extent of rule
Mediatorial aspect of God’s
kingdom
Method of rule
Area Ruled –
Universe
Area Ruled – Earth
This concept has the universal rule as consisting, without interruption, throughout
all time. The Mediatorial kingdom is a unique area of the kingdom that deals
directly with the earth. As ruler, God is free to exercise His authority and rule as
He desires. Thus this aspect of the Universal kingdom, that is the Mediatorial
kingdom can have interruptions or changes of mediator.
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Further, the Mediatorial Kingdom relates to man, Israel, and God’s purpose for
human history. It is that phase of the total Universal Kingdom that specializes in
the locality of earth and man.
The Mediatorial kingdom or phase may be defined as the rule of God
•
through a divinely chosen representative who not only speaks and
acts for God but also represents the people before God.
•
which has especial reference to the earth
•
as its mediatorial ruler one who is always a member of the human
race.
Thus, unlike the overall universal kingdom where God rules with no mediator,
where He rules the creation, and He rules solely; the Mediatorial Kingdom is
localized to the earth, with human representatives appointed by God. God gives His
Mediatorial rulers authority.
Thus in response to the Disciples’ question, Jesus says,
And He said to them, “It is not for you to know times or seasons which the Father
has put in His own authority. But you shall receive power when the Holy Spirit
has come upon you, and you shall be witnesses to me in Jerusalem, and in all
Judea and Samaria, and to the end of the earth.
Acts 1:7,8
Certainly, Jesus is God and as such knows all things, but here in Acts He is speaking
with reference to the earth and hence acts in His role as the ultimate
Representative of the Trinity as He mediates with man and the Triunity. Thus, we
have the following authority structure.
Trinity
God the Father, the Son, and the Holy Spirit
|
Jesus, the Messiah
|
mankind
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The Universal Kingdom authority structure is
Triunity
God the Father, the Son, and the Holy Spirit
|
All of Creation
|
Earth
.
|
Remainder of Creation
Mankind
All other beings
Observations
In the context we notice that Jesus never corrects them concerning the need for a
restoration, the future aspect of a kingdom, nor their use of the term, kingdom of
Israel. Thus, we conclude that their question was reasonable, fitting, and referring to
a correct future literal kingdom.
STOP AND CONSIDER
This leads to a new question. Are the disciples referring to a future kingdom for the
Jewish people [the nation of Israel] or the Church?
What difference can it make? Well the difference is one of the basic distinctions
between Covenant/Reformed Theology and Dispensational Theology. This difference
totally affects one’s view of prophecy and the purpose of God. [For an a fair study of
the subject, consider our course, TH-100/200 Dispensationalism – Part 1.
After extensive Biblical study we believe they are referring to the nation of Israel.
How do we know for sure? There are two reasons for our concluding this.
First, the Church had not yet begun during their 40 days of study, and the disciples
were Jewish, thus, speaking in the context of a Jewish world.
Second, a study of the term “kingdom” as used in the New Testament reveals a
startlingly fact. The use and term of a “reign and kingdom” is seldom found in the
Epistles of the New Testament. A word usage survey of term “Jesus Christ” and
“Kingdom” used together reveals the following.
Book
Passages linking the phrase
“Jesus Christ” with “Kingdom”
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Matthew
Mt. 2:1; 27:11, 37
Mark
15:32
Luke
19:38; 23:2
John
6:15; 12:13; 18:33, 37; 19:19
Acts
17:7; 25:26
1 Timothy
6:15
Revelation
15:3; 17:14; 19:16
Verses with Christ and Kingdom
in Context
5.0
4.5
4.0
3.5
# Verses
3.0
2.5
2.0
1.5
1.0
0.5
0.0
M
M
L
J
A
R 1C 2C G
E
P
C 1T 2T 1T 2T T
P
H
J 1P 2P 1J 2J 3J
J
R
New Testament Book
Additionally, in 1 Timothy 6:15,
Which in His times He shall shew, Who is the blessed and only Potentate, the
King of kings, and Lord of lords;
we see Paul using “King” as a general title for Jesus and suggesting a future showing
[note: tense is future active indicative].
It is hard to escape the conclusion that all references to
Jesus as King and ruling are clearly linked to the Gospels, the book of Acts, and the
book of Revelation. According to John the title of his book is, Revelation of Jesus
Christ [Revelation 1:1], meaning it is these future events recorded in the Book of
Revelation that will lead to the “revealing” of the Lord Jesus Christ as truly God,
truly the Messiah, and truly the King of Israel. In the usage in the Gospels, the
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references are always clearly linked to the nation of Israel, either as a hoped for
restoration that would drive out the Gentiles or as a future looked-for restoration.
UNDERSTANDING THE SCRIPTURES
In this section we will apply a principle of hermeneutics [Biblical interpretation] to a
verse often quoted in Christian circles and at mission conferences. Through a careful
examination of this verse we can learn more of God’s plan for the Church as it spread
the Gospel throughout the world. The verse is Acts 1:8.
But ye shall receive power, after that the Holy Spirit is come upon you: and ye
shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria,
and unto the uttermost part of the earth..
Many times this verse is interpreted as a command to begin witnessing for Jesus
Christ in our own neighbourhoods first and then slowly expand to our city, country,
and the world. Thus, we are commanded to begin at home and move throughout the
world.
STOP AND THINK
Is this what the verse is truly saying? Do we often accept the interpretation given by
others, without examining it ourselves?
It is our hope that this verse will serve as an example of the need for careful exegesis
[getting the meaning out of, ex, Scripture].
Step 1
We begin the analysis of any verse by first noting the verbs in the verse. What are
the verbs in this verse?
WRITE THE VERBS IN ACTS 1:8 HERE:
1.
2.
3.
Yes, there are three verbs in the sentence. The verbs are the main means of
expressing actions, thoughts, or motions. We need to obtain certain information
about verbs in order for us to understand them. This information includes the tense,
person, mood, etc. You do not necessarily have the skills of a grammarian, but with a
little help from some books, you will be able to obtain the necessary information
about these verbs. Two very helpful sources are a good computer Bible program or a
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good parsing guide. These will enable you to analyse the verbs and to parse them.
Parsing is the classifying system used for verbs. Using such a guide we learn:
Shall receive – 2nd person plural, future tense, middle voice, and indicative
mood.
Is come – 1st person singular neuter, 2nd aorist tense, active voice, participle
[mood], genitive case.
Shall be – 2nd person plural, future tense, and middle voice, indicative mood.
There are two different tenses used in this verse; the future and the aorist. You do
not have to know Greek in order to understand these. From the Online Bible both
are defined.
DEFINITIONS
The future tense is the contemplated or certain occurrence of an event that has not
yet occurred.
The aorist tense is characterized by its emphasis on punctilinear action; that is, the
concept of the verb is considered without regard for past, present, or future time.
There is no direct or clear English equivalent for the aorist tense, though it is
generally rendered as a simple past tense in most translations [sometimes giving the
wrong concept to the passage].
Grammarians classify the events described by the aorist tense into a number of
categories. The most common of these include the view of the action as having begun
from a certain point or having ended at a certain point or merely existing at a certain
point.
The Subject of the Verb
After noting the verbs, we note their subjects. Their subject answers the question,
who or what is performing the action of the verb.
Ye [you – plural] shall receive
Holy Spirit [singular and neuter] is come
Ye [you – plural] shall be
Notice, the “you” is plural, thus it is speaking to all hearing/reading the directions.
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The Object of the Verb
We next notice the object of the verb. The object is that which results from the
action of the verb; it may be a person, thing, or phrase.
Shall receive power [thing]
Is come upon you [prepositional phrase]
Shall be witnesses [person]
Thus, by examining the simplest of grammar we note several things.
Acts 1:8 is speaking at least to the Apostles
[see verse 2]
and perhaps others
[see verse 14].
Christ then gives them their instructions. Notice, these are not commands, for they
are in the indicative mood. Commands are given in the imperative mood.
A Problem with the Text
We now turn to a problem in the text. The subjects, verbs, and objects are all
straightforward.
Subject of Verb
Verb
Object of Verb
You [Plural]
Shall receive
Power
Holy Spirit
Is come
Upon you
You [Plural]
Shall be
Witnesses
Notice the simple word, “both” in verse 8. The dictionary defines the word “both” as
an adjective: two or two in conjunction. In simple mathematics, the word “both”
means TWO or 2.
Now look at the phrase “ye shall be witnesses.” The word “both” answers the question
as to where “ye shall be witnesses.” Thus, they are to witness in two categories. We
now would expect Dr. Luke to explain those two categories. He does this using four
parallel prepositional phrases.
It may be pictured grammatically in this way:
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Both
|
|
|
|
|
|
|
|
|
|
And
And
And
Jerusalem
Judea
Samaria
Uttermost part
The problem is now obvious. Instead of two categories we have four categories. The
problem is
Can 2 = 4?
The Answer
There is only one way that two can equal four. The four must represent two
grouping of categories, which are broken down into four sub-categories.
To solve this we begin by looking at a map to see the relationship of Jerusalem,
Judea, and Samaria. Judea contains Jerusalem and Samaria lies to the north. Notice
their locations of the following map.
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Thus, we confirm that Luke is giving us four real locations of geography. The
“uttermost parts of the earth” could contain the other three. But Samaria and Judea
are two independent areas. Jerusalem is a city. So far, we cannot divide them into
either two simple categories or four equal things.
Possible Groupings
Cities Countries
Jerusalem
X
Specific
Locations
Region
Contained
in another
X
X
Judea
X
X
X
X
Samaria
X
X
X
X
Uttermost Parts
X
Jerusalem
City
Judea
Area of the nation of Israel – contains
Jerusalem
Sameria
Area of the nation of Israel
Uttermost parts of the earth
Everywhere upon the earth
QUESTION?
The above chart gives several possibilities. Can you think of any others?
We must next delve deeper into each of the four items listed by Luke. We
immediately notice that the first three are Biblical areas often mentioned in the
Bible. Jerusalem is the capital of Israel and the city where many events involve the
Lord Jesus Christ. He travelled in both Judea and Samaria. We immediately think
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of Judea and Samaria as once part of the united nation of Israel and thus, Jewish.
Could this be a division?
SOMETHING TO THINK ABOUT
Could Luke be separating these four into two groups based upon Jewish and
Gentile?
Possible Groupings
Cities Countries
Jerusalem
Specific Region Contained Jewish
Heathen
Locations
in
another
X
X
X
J
Judea
X
X
X
X
J
Samaria
X
X
X
X
J
Uttermost Parts
X
H
Well, certainly a 1st Century Jewish person would recognize Jerusalem and Judea as
distinctly Jewish. He would have seen the uttermost part of the earth as inhabited
by the Gentiles. In Scripture, the Gentiles are the “nations,” “other peoples,” and
those “outside” the Chosen People of God.
Further, the Greek word for “Gentile” is ethnos, from which our word “heathen” is
derived. The Hebrew word is goy
[singular]
and goyim
[plural].
In Ezra 6:21, the children
of Israel are contrasted to the heathen [goyim] of the land [see also Psalms 9:5,
10:16]. Thus, the Jewish disciples hearing this instruction from the Lord would have
understood it to mean to reach out with the Gospel to the heathen, in addition to the
Jewish people.
This grouping puts three of the locations in one group and one in the other group.
While this solves the mathematics, it may not agree with history.
When we study the area of Samaria we find a problem with this grouping. The
Samaritans of the 1st Century were the descendants of the colonist brought into the
land by the king of Assyria in the 8th Century BC. By 170 BC, the Samaritans
“disowned their relation to the Jews.” While the Samaritans believed in the God of
the first five books of the Bible, they held strong divergent views from the Jewish
beliefs of the day, as reflected in John 4. The Jewish viewpoint and the disciples, was
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that the Samaritans were unclean heathens that could only destroy the purity of
Israel. Thus, the Samaritans were Gentile and impure. This is why the disciples had
such a hard time with Jesus talking to the Samaritan woman of John 4.
If we consider this 1st Century view, we now can divide these four into two equal
groupings.
Possible Groupings
Cities
Jerusalem
Countries
X
Specific
Locations
Region
X
Contained
in another
Jewish
Jewish
Gentile
X
J
J
Judea
X
X
X
X
J
J
Samaria
X
X
X
X
J
G
G
G
Uttermost
Parts
X
This appears to solve both the mathematics and historical context of the passage.
The Teaching
The Lord is teaching us in Acts 1:8 that we must witness to BOTH groups, Jewish
and Gentile with the gospel of eternal life through Jesus Christ, the Son of God who
died as the substitute Lamb to pay for our sins with His shed blood and who lives
through resurrection to be the Lord of our lives.
Paul writes,
Wherefore remember, that ye being in time past Gentiles . . . that at the time ye
were without Messiah, being aliens from the commonwealth of Israel, and
strangers from the covenants of promise, having no hope, and without God in the
world. . . . But now in Messiah Jesus ye who sometimes were far off are made
nigh by the blood of Messiah . . . that He might reconcile both unto God in one
body by the cross, . . . came and preached peace to you which were afar off and to
them that were nigh.
Ephesians 2:11-17
There is to be no enmity between Jew and Gentile when the Lord Jesus Christ saves
one. We are instructed to reach out to both with the Gospel. Just as the Jewish
disciples were told to outreach to the Gentiles, we too are commanded to reach out to
the Jewish people. Remember, it was the Jewish disciples that reached out to
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Gentiles and ultimately to you, if you know the Lord as your Saviour. In Messiah
[Christ] we can be one. Thus, Jewish + Gentile + Christ = 1 Body.
It is our hope that this study has helped you to see the importance of grammar in
Bible study and more importantly to carefully note each word in a verse. The little
word, “both,” contains much in doctrine in this verse.
Bibliography
Davies, Peter ed. The American Heritage Dictionary of the English Language. [New York: Dell Publishing Co., Inc.,
1970.
Unger, Merrill F. Unger’s Bible Dictionary. [Chicago: Moody Press, 1961].
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Homework Questions
Briefly write a paragraph on each of the following based upon your text reading, the Bible, and Lesson
2. Note: some of the questions are to prepare you for the next lesson by preparing you to think about the
subjects. Your answer to these is based upon your discussion rather than a right or wrong answer.
LEVEL 2 & 3 – HC-104/204 COURSE*
1] Briefly discuss the relation between Luke’s Gospel and the Book of Acts?
2] What does Theophilus mean?
3] List the three characteristics of a kingdom.
4] Using your text, what emperors reigned during the period covered by the Book of
Acts?
5] Briefly discuss what Jesus did during the 40 days between His resurrection and
ascension.
LEVEL 3 ONLY
Write a paper of minimum 250 words and maximum of 500 words.
What does Galatians 1:1 and Acts 1 have in common, specifically discuss Acts 1:4,
15-26. Think about this one. Note chronological order of events in Acts 1, in order to
relate them.
LEVEL 2 AND 3
On your answer sheet indicate the
_______% of the reading assignment completed:
_______ % of the Bible reading completed.
You may submit your homework answers either by mail or email. Email submissions
may be sent either as an attachment or within the email. If sent as an attachment,
they must be in Word, Word Perfect, or text format. If in doubt as to format contact
us for further information. Send your homework answers to:
Internet Bible Institute
Box 21
12 South Bridge
EDINBURGH Scotland UK
EH1 1DD
Or email:
[email protected]
* Only some lessons have distinct assignments for Level 3.
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APPENDIX - 1
Acts 1:3 - The Diagnosis
This diagram is purely for reference purposes for those who wish to examine the
grammatical aspects of the verse. You will not be held responsible to understand it
or remember it.
kai {ALSO}
oiv {TO WHOM}
|
paresthsen {HE PRESENTED} |
| Aorist, Active, Indicative
|
zwnta {LIVING] |
|
|
|
|
|
eauton {HIMSELF}
| Present, Active, Participle
^
meta {AFTER} | auton {HE}
|
payein {HAD SUFFERED,}
Second Aorist, Active, Infinitive
en {in} | tekmhrioiv {PROOFS,}
| polloiv {MANY}
| di {DURING} | hmerwn {DAYS}
| tessarakonta
|
|
|
|
|
|
optanomenov {BEING SEEN} | autoiv <846>
|
Present, Middle or Passive Deponent, Participle
|
|
kai {AND}
{FORTY}
dia - a primary preposition denoting
the channel of an act
_|
|
|
^
.
legwn {SPEAKING}
| Present, Active, Participle
|
|
{BY THEM}
|
^
|
ta {THE THINGS}
|
|_peri_{CONCERNING}_|basileiav {KINGDOM}
| thv {THE}
| tou {OF} yeou {GOD:}
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