Jehoshua is on the throne of David in New Jerusalem and He is the King of a New Israel
Acts 13:31-32 32And we bring you good tidings of the promise made unto the fathers,33 that God hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, Thou art my Son, this day have I begotten thee. Paul refers to the baptism and resurrection of the Son of God as the good news. Why do I say "the baptism"? Because Paul quotes Psalm 2:7 which in the older new testament manuscripts were the words said by God to Jehoshua at His baptism. The raising up of Jehoshua in this verse refers to the raising up of Him as Israel's Savior which Paul linked to His baptism. Raising up refers to the precise time when Jehovah anoints someone to carry out a mission. The context of chapter 13 posits a raising up of Jehoshua that is connected with His baptism. The second Psalm is about the trials of Jehovah God's anointed one and then His subsequent installment as King. Like David, Jehoshua was anointed as King but did not sit on the throne until some time after. Jehoshua's enthronement was at His ascension into heaven and His anointing as King was at His baptism. Jehoshua was a fufillment of the promises made to the patriarchs of Israel. The begetting mentioned above refers to Jehoshua's installment as King and adoption into a covenant Father-son relationship with Jehovah God. This is why you notice that after Jehoshua's baptism, He is referred to both as Son of God and the King of Israel all throughout His earthly ministry. The Kingship of Jehoshua is essential to the gospel message. Paul here is quoting an Israelite coronation hymn (Psalm 2:7) and he links the coronation of Jehoshua as King to His baptism. Acts 13:34 "And as concerning that he raised him up from the dead, now no more to return to corruption, he hath spoken on this wise, I will give you the holy and sure blessings of David." Now Paul goes to the subject of the Messiah's resurrection mentioning another "raising up" of Jehoshua. After being raised from the dead Jehoshua is immortal i.e. no more to return to corruption. The last part of the verse Paul quotes from Isaiah 55 which says: 3Incline your ear, and come unto me; hear, and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David.4Behold, I have given him for a witness to the peoples, a leader and commander to the peoples. The sure blessings of David that Paul refers to in Acts 13 is the fufillment of the everlasting covenant that Jehovah God made with David (2 Sam 7;8-16). The fufillment of the covenant entails that one of David's offspring would inherit the Kingdom, throne & crown of David and establish them forever. The promise was that the prophesied eternal Davidic King would be made a commander for the people of Israel. This is what Paul refers to as Jehoshua receiving subsequent to His resurrection. So at His baptism Jehoshua is anointed as King and at His resurrection and ascension He is enthroned as King fulfilling the Davidic covenant. Acts 13:35-39 35Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.36For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:37But he, whom God raised again, saw no corruption.38Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Paul quotes Psalm 16:10 as a prophecy about Jehoshua in that He would not see corruption due to God raising Him from the dead (verse 37 of Acts 13). The resurrection is essential to the preaching of the gospel. Paul identifies Jehoshua as a man (verse 38). For Paul there is no such thing as an angelic Jehoshua or a God-man but rather He is a man. Through the man Jehoshua is the forgiveness of sins i.e. the atonement ministry. In verse 39 Paul says that if you believe the testimony of Him (Jehoshua) then you are justified in a way that the law of Moses cannot justify you. The testimony that one must believe is the one that Paul is giving here in this sermon in that Jehoshua is the fufillment of the Davidic covenant and is the eternal Davidic King by way of baptism and resurrection. Verse 39 exposes the Hebrew roots movement and their doctrine that the law of Moses must be kept in order to be in covenant with God. Paul says the exact opposite in that the law of Moses cannot justify someone. So part of the gospel message is that the law of Moses cannot justify someone but rather having faith in the testimony of Jehoshua Messiah which entails following Him in addition to believing in and on Him. The gospel message is not the law of Moses as the Hebrew roots try and make it out to be. On the flipside the gospel message is not just believing in Jehoshua in terms of mental ascent in knowledge but rather it is a living faith that produces good works. We also must be careful not to go too far and say the law of Moses is done away with because it is indeed not. That would be impossible as Jehovah's moral law is contained within it. Paul is best understood here as referring to the ritual aspects of the law such as circumcision which ends up being the primary controversy in the early Church which he makes mention of a few times. Paul then quotes Habbakuk 1:5 which rebukes those who don't believe the works of Jehovah God which He applies to the ministry of Jehoshua. Faith like it was in old time is an essential part of the new covenant gospel. Acts 13:42 "And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath." This is also key verse which shows that the Sabbath was being kept by Paul and was a special day in which he marked out for preaching the gospel. Acts 13:44 "And the next sabbath day came almost the whole city together to hear the word of God." Almost the whole city came to hear the word of God preached on the Sabbath day. This likely included non Jews and Gentiles who were not proselyites. This shows that there were no Sunday gatherings as both Jew and Gentile had to wait until the Sabbath to hear the word of God. This also is important to remember in that the Sabbath is the day where the word of God is to be preached in formal gatherings. Acts 13:47 "For so hath Jehovah commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth." The time was being fulfilled in that the Messianic age had arrived which is the age where the Gentiles would be revealed the light of the Davidic Kingdom. Paul quotes Isaiah 42:6 in which Jehovah says the the prophet that He would give the Messianic Davidic King as a covenant to the people (Jews and Gentiles) and as a light to the Gentiles. The Davidic King and His Kingdom were to be a light to the nation of Israel and the Gentiles. Jehoshua is the ultimate fufillment of this as He is the light of the world precisely because is the promised elect Davidic King (Isaiah 42:1). Again, this propechy of Jehovah's Messiah being a light unto the Gentiles is rooted in the Davidic covenant. Verse 47 in the book of Acts chapter 13 also references Isaiah 49:6 "yea, he saith, It is too light a thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." Not only was Jehovah's elect servant prophesied to restore Israel but also be a light to the Gentiles and salvation to the ends of the earth meaning that the future Messiah would be the conduit in which mean recieve the salvation of Jehovah God. These prophecies are tied up in Jehoshua being the seed of David and the fufillment of the oath that Jehovah made with David. Isaiah 9:1-7 again show that the eternal Davidic King is the recepient of these promises of God in terms of being His arm of salvation throughout the world. Acts 14:1 "And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed." Again this shows that if anyone wanted to learn the things of God that the Sabbath was the day to go and hear the word of Jehovah. Here Paul and Barnabas entered into the synagogue to preach the gospel. Take note that the Greeks went to the synagogue to hear the word also. This shows that there was no Sunday option for them. The Sabbath was the normative in which formal preaching of God's word was known to take place. If Sunday were an option then likely the Gentiles would have waited until then. Acts 14:14-16 14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,15 And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:16 Who in times past suffered all nations to walk in their own ways. In the context of this passage, the people of Lycaonia want to sacrifice to Paul and Barnabas as god's. Paul and Barnabas plead with them to not do this and rather to turn from their idolatry and instead worship the living God. There is no way that Paul is speaking of a trinity god here because throughout the book of Acts the God of Israel is said to be the Father of Jehoshua Messiah (Acts 13:13) and Jehoshua is preached as a Man anointed by Him. Also, the apostle Peter identifies Jehoshua as the Son and Messiah of the living God showing clearly that Jehoshua is not the living God. Paul uses Sabbath language to describe the living God as this phrasing "which made heaven, and earth, and the sea, and all things that are therein" is almost exact the wording in the 4th commandment found in Exodus 20:11 "for in six days Jehovah made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore Jehovah blessed the sabbath day, and hallowed it." This phrasing used by Paul shows that the living God Jehovah is the creator of all things and Him being the creator is essential to who He is. Also, it shows that the Israelites identified Jehovah as the God of the Sabbath and that Jehovah's identity is inherently linked with the Sabbath day. You cannot separate the living God from the Sabbath. The Sabbath is a memorial of Jehovah's creation. This phrasing by Paul shows his high regard for the Sabbath day. Verse 16 of Acts 14, there was a time when Jehovah God winked at ignorance but now Davidic Kingdom. Paul quotes Isaiah 42:6 in which Jehovah says the the prophet that He would give the Messianic Davidic King as a covenant to the people (Jews and Gentiles) and as a light to the Gentiles. The Davidic King and His Kingdom were to be a light to the nation of Israel and the Gentiles. Jehoshua is the ultimate fufillment of this as He is the light of the world precisely because is the promised elect Davidic King (Isaiah 42:1). Again, this propechy of Jehovah's Messiah being a light unto the Gentiles is rooted in the Davidic covenant. Verse 47 in the book of Acts chapter 13 also references Isaiah 49:6 "yea, he saith, It is too light a thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." Not only was Jehovah's elect servant prophesied to restore Israel but also be a light to the Gentiles and salvation to the ends of the earth meaning that the future Messiah would be the conduit in which mean recieve the salvation of Jehovah God. These prophecies are tied up in Jehoshua being the seed of David and the fufillment of the oath that Jehovah made with David. Isaiah 9:1-7 again show that the eternal Davidic King is the recepient of these promises of God in terms of being His arm of salvation throughout the world. Acts 14:1 "And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed." Again this shows that if anyone wanted to learn the things of God that the Sabbath was the day to go and hear the word of Jehovah. Here Paul and Barnabas entered into the synagogue to preach the gospel. Take note that the Greeks went to the synagogue to hear the word also. This shows that there was no Sunday option for them. The Sabbath was the normative in which formal preaching of God's word was known to take place. If Sunday were an option then likely the Gentiles would have waited until then. Acts 14:14-16 14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,15 And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:16 Who in times past suffered all nations to walk in their own ways. In the context of this passage, the people of Lycaonia want to sacrifice to Paul and Barnabas as god's. Paul and Barnabas plead with them to not do this and rather to turn from their idolatry and instead worship the living God. There is no way that Paul is speaking of a trinity god here because throughout the book of Acts the God of Israel is said to be the Father of Jehoshua Messiah (Acts 13:13) and Jehoshua is preached as a Man anointed by Him. Also, the apostle Peter identifies Jehoshua as the Son and Messiah of the living God showing clearly that Jehoshua is not the living God. Paul uses Sabbath language to describe the living God as this phrasing "which made heaven, and earth, and the sea, and all things that are therein" is almost exact the wording in the 4th commandment found in Exodus 20:11 "for in six days Jehovah made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore Jehovah blessed the sabbath day, and hallowed it." This phrasing used by Paul shows that the living God Jehovah is the creator of all things and Him being the creator is essential to who He is. Also, it shows that the Israelites identified Jehovah as the God of the Sabbath and that Jehovah's identity is inherently linked with the Sabbath day. You cannot separate the living God from the Sabbath. The Sabbath is a memorial of Jehovah's creation. This phrasing by Paul shows his high regard for the Sabbath day. Verse 16 of Acts 14, there was a time when Jehovah God winked at ignorance but now especially. This is not just a matter of initial salvation as the Hebrew roots folks say. The Hebrew roots teachers will agree that one need not be circumcised and keep the law of Moses to be saved but that they must keep it once they are saved. The Hebrew rooters will give lip service that we are not saved by keeping the law of Moses and that we are saved by faith but their belief and practice says otherwise. Think about what Peter said, do you really think that if he is saying that the law of Moses is a yoke which neither them or their fathers could bear, that it would be any different once one is saved by faith. This is the conclusion that one must take if they follow the logic of the Hebrew rooters, that before one is saved it is a yoke but after one is saved it is no longer a yoke but something we must keep. Obviously, if the law is a yoke then that doesn't change just because someone gets saved. The Hebrew rooters would have you believe that when Peter says the law of Moses is a yoke that he didn't really mean what he said. The Hebrew rooters actually tempt and make trial of God by demanding that believers keep the law of Moses. This is not my opinion but the authoritative statement of one of Jehoshua's 12 apostles. The law of Moses being a yoke doesn't change situationally, meaning it's a yoke before salvation and not a yoke after salvation. Let's now go to verse 11, another key verse in understanding the gospel. Peter says that they (Jews) will be saved by the grace of the Lord Jehoshua just as the Gentiles will. This clearly shows that the terms of salvation is not according to the Mosaic covenant but rather the grace of God. The grace of God is a free gift and this gift is given to those who excercise faith in the gospel message centered on the fulfillment of the Davidic covenant which covers the baptism of Jehoshua up until His ascension into heaven where He was enthroned as King of Israel. The teachings, passion, death and resurrection of the Son of God are key components of this. This was the consistent message preached throughout the book of Acts. The second advent of Jehoshua is also included in the gospel as well as the arrival of the eschatological Kingdom. Those who believe in the above or at least a synopsis of the above are saved without having done any works of the Mosaic law. Acts 15:15-18 15And to this agree the words of the prophets; as it is written,16After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:17That the residue of men might seek after Jehovah, and all the Gentiles, upon whom my name is called, saith Jehovah, who doeth all these things.18Known unto God are all his works from the beginning of the world. This is one of the most important passages in the new testament in terms of what the gospel is and what the doctrine of the Church is i.e. ecclesiology. Here James, the brother of Jehoshua, quotes Amos 9;9-11. It's a prophecy of the restoration of the Davidic dynasty. It's important to remember the political climate of Israel at this time. There hadn't been a Davidic King in over 600 years by the time Jehoshua arrived on the scene at the Jordan river. James is saying that the Gentiles coming into the faith was proof that Amos prophecy was being fulfilled before their eyes. Notice that James does consider the Gentiles as a separate entity from them (the Jews) but rather that they are joined together with them as the rebuilt Davidic Kingdom. This shows us a few things, one that the apostolic Church believed that Jehoshua was already on the throne of David, two that there is no separate Jewish church and Gentile Church. Three, that the Church is likened unto a Kingdom. The truth about the Church being a Kingdom is revolutionary in terms of how we should look at the nature of the Church (ecclesiology). This should cause us to totally revamp the way we operate "the Church". The Catholic/Protestant/Orthodox ecclesiology is institutional in nature and because of this acts as an arm of the State. Even though the Protestants lack many of the outward forms of the other 2 they essentially operate in the same way. All three aforementioned systems align themselves with the resident States they live in. For the Protestant churches in America, this is done by way of the 501 C 3 covenant agreement they sign with the government. Acts 15:19-21 19 Wherefore my judgment is, that we trouble not them that from among the Gentiles turn to God; 20 but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood. 21 For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath. James declared that the Gentiles who repent of sin should not be burdened with the ceremonial law. He did give them some things to keep which are from the law such as idolatry whicu centers upon the first table of the 10 commandments and also fornication which centers upon the second table. Also, he gave health laws from Leviticus for the Gentile believers to keep such as not eating meat with blood nor animals that have been strangled. We shouldn't take the idea that Gentiles were not to keep the law of Moses as meaning there is no law because James is giving the Gentiles laws to follow. The Gentiles were simply not required to keep the ceremonial aspects of the law of Moses such as circumcision. James then says that Moses is read in the synagogues on every Sabbath. This has been understood in different ways such as the Hebrew roots understanding that even though the Gentiles didn't need to keep the law of Moses to be saved they were expected to learn it and then start keeping it. Others says this was so that Gentiles attending synagogue could accommodate and not offend their Jewish brethren. So how should we understand this verse? I think James did expect the Gentile converts to learn more about the law of Moses on the Sabbath day's. Why would this be if he just gave the sentence that they didn't need to keep it? That's because the law Moses is really the law of Jehovah God and is God's word. When it is stated that we are not to put the yoke of the law on the Gentiles we should understand in terms of keeping it as a covenant agreement. This is where we need to have some finesse in understanding the law of Moses. I believe the context of this council is only dealing with the ceremonial aspects of the law, specifically circumcision. Despite what some say, there are three different aspects of the law of Moses: 1) ceremonial 2) civil 3) moral The ceremonial aspects of the law were fulfilled at the cross. The civil part of the law was only active as long as Israel remained a Geo-political-religous state. The moral law is what is still required for all believers, whether Jew or Gentile. We cannot say that all the law of Moses is abolished in the new covenant because Jehoshua Himself quotes the Shema as the most important commandment (Deuteronomy 6:4). He also quoted Leviticus 19:18 as being the 2nd most important. Also, throughout the new testament, principles from the law of Moses are affirmed. We have this statement from Paul which could not be true if indeed the law of Moses was abolished: 2 Timothy 3:16-17 16All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:17That the man of God may be perfect, throughly furnished unto all good works. It's important to remember that there was no such thing as a new testament when Paul said this, the early believers would only know of the scriptures in terms of what we now call an old testament. Understanding the distinction between the ceremonial, civil and moral laws is important in how we preach the gospel. There is a danger in both the view of dispensationalism (law of Moses abolished) and Hebrew roots (need to keep the law as a covenant). We have to remember that the specific time for the 1st century Christians to learn the word was on the Sabbath day. Of course, the early Church was meeting everyday from house to house and at the temple. Verse 24 of Acts 15: "Forasmuch as we have heard that certain who went out from us have troubled you with words, subverting your souls; to whom we gave no commandment" James makes it clear that those who were telling the Gentiles to get circumcised were out of order and not acting in accord with the Jerusalem Church. This shows that today's Hebrew roots movement is doing the same thing as they are subverting the souls of others and tempting Jehovah God by doing so. This puts them on dangerous ground. Verses 28 and 29 of Acts 15: 28For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things:29that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, it shall be well with you. Fare ye well. This statement by James is very revealing in what was expected of the Gentile believers. Notice that he doesn't make a requirement that they progressively add things but says that they will fare well if they keep these things. All of the above requirements touch on the decalogue (10 commandments).
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