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Bob Utley · Citado em PreceptAustin
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Utley has another list - Jesus showed himself to several people to confirm His resurrection. (There are more appearances listed but) Obviously some of these refer to the same appearance. Jesus wanted them to know for sure He was alive! 1. the women at the tomb, Matt. 28:9 2. the eleven disciples at the set meeting in Galilee, Matt. 28:16 3. Simon, Luke 24:34 4. the two on the road to Emmaus, Luke 24:15 5. disciples in the upper room, Luke 24:36 6. Mary Magdalene, John 20:15 7. ten disciples in the upper room, John 20:20 8. eleven disciples in the upper room, John 20:26 9. seven disciples at the Sea of Galilee, John 21:1 10. Cephas (Peter), 1 Cor. 15:5 11. the Twelve (Apostles), 1 Cor. 15:5 12. 500 brethren, 1 Cor. 15:6 combined with Matt. 28:16-17 13. James (His earthly family), 1 Cor. 15:7 14. all the apostles, 1 Cor. 15:7 15. Paul, 1 Cor. 15:8 (Acts 9) The phrase over 40 days in Greek does not signify He was continuously with the apostles. The NET Note adds that "as the other NT accounts of Jesus' appearances make clear, Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions."
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Utley on John - All four Gospels (cf. Matt. 3:1–12; Mark 1:2–8; Luke 3:15–17; John 1:6–8, 19–28) tell of the ministry of John the Baptist. “John” was the shortened form of the Hebrew name Johanan, which meant “YHWH is gracious” or “gift of YHWH.” His name was significant because, like all biblical names, it pointed toward God’s purpose for his life. John was the last of the Old Testament prophets. There had not been a prophet in Israel since Malachi, around 430 B.C. His very presence caused great spiritual excitement among the people of Israel. Most of us are not familiar with John's baptism with water, so the question is what was the baptism of John? Below are several answers to help you understand the baptism of John... Gotquestions on the baptism of John (Mark 1:4 "John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins.") – as John the Baptist preached repentance of sins in preparation for the coming of the Messiah, he baptized people in the Jordan. Those who were baptized by John were showing their faith in John’s message and their need to confess their sin (Mark 1:5). In Acts 18:24–25, a disciple of John’s named Apollos preaches in Ephesus; however, only knowing the baptism of John and the need for repentance, he needed to be further instructed in the death and resurrection of Christ. Later in the same city, Acts 19:1–7, Paul encounters some more followers of John. These disciples had been baptized for repentance, but they had not heard of the new birth or the Holy Spirit. Paul taught them the whole message of salvation in Christ, and they received the message and were subsequently baptized in Jesus’ name. (Excerpt from an interesting article entitled What are the seven baptisms mentioned in the Bible, and what do they mean?) Darrell Bock on the baptism of John - John’s baptism is unique to him and is grounded in his prophetic office. It is a call to commitment and includes a recognition that God is coming. It is neither the washing of a separated covenant community (Qumran) nor an initiatory rite (Gentile proselytes). Unlike traditional Judaism, it is not a religious act related to bringing sacrifices. Rather, it is an affirmation, a washing that looks with hope for God’s (Ed: Messiah's) coming and lives in light of one’s relationship to Him (regarding this future looking and living see Bock's note below). This attitude is much like the NT emphasis on a life of faith. (Baker Exegetical Commentary). Bock continues to help us understand John's baptism of repentance for the forgiveness of sins - The final characteristic mentioned about this baptism is its goal. It is directed toward, (eis, for), the forgiveness of sins. This statement could be read to suggest that some type of total forgiveness and efficacy is found in John’s baptism that makes the experience one of “becoming saved.” However, this understanding reads back more into the event than the time of the event and the presentation of Luke will allow. John is a preparatory figure (Lk 1:17+ ="It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.”, Luke 1:76–77+; Schürmann 1969: 154–57). He prepares a people for God. Most importantly, John says that his baptism is nothing compared to the baptism that the Mightier One brings (Lk 3:16+). So John’s baptism is a prophetic eschatological washing; that is, it is a baptism of promise that looks to the greater baptism of the Spirit (Schürmann 1969: 158–60). It points forward to the cleansing that comes to those who respond to Messiah’s offer with faith. This association of Spirit and cleansing was mentioned in the OT (Ezek. 36:25–27+; Zech. 13:1+). The washing in the Jordan adds symbolism, picturing either repentance (Isa. 1:16–17+; Jer. 4:14) or divine cleansing (Ps. 51:7–9+; Isa. 4:2–6+; Ezek. 37:23+; Jer. 33:8-+) or, perhaps, both (Nolland 1989: 141). If there be any doubt that Luke understands John in this prophetic and eschatological fashion, a glance at Acts 19:1–10+ ends any such uncertainty. Disciples who know only of John are to accept immediately the baptism tied to Jesus. Acts 19:4+ makes it clear that John’s baptism is not complete in itself, but points to faith in Jesus (also Acts 13:24+). Thus, John’s baptism represented for its precross Israelite audience a commitment to a new approach to God resulting in a life of fruitfulness for God and expectation of the eschaton....In short, John’s baptism was a step on the way to the Promised One’s forgiveness. The repentance in view here will not only make one alter the way one lives, but also will cause one to see “the Mightier One to come” as the promise of God. To submit to this baptism is to confess one’s commitment to this perspective. This is the essence of John’s baptism of repentance for the forgiveness of sins. (Baker Exegetical Commentary-Luke) John
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Utley - I believe there is only one initial spiritual baptism into Christ in which believers identify with Jesus’ death and resurrection (cf. Ro 6:3–4; Eph. 4:5; Col. 2:12). This initiating work of the Spirit is delineated in John 16:8–11. In my understanding the works of the Holy Spirit are: 1. convicting of sin 2. revealing the truth about Christ 3. leading to acceptance of the gospel 4. baptizing into Christ 5. convicting the believer of continuing sin 6. forming Christlikeness in the believer RELATIONSHIP BETWEEN SPIRIT BAPTISM AND FILLING Although Jesus did not describe being filled with the Spirit, Paul did in Ephesians 5:18-+ writing "And do not get drunk with wine, for that is dissipation, but be filled with the Spirit." So many believers ask is baptism with the Spirit the same as filling with the Spirit? The Scriptures are very clear that Spirit baptism and filling are not synonymous. The saying is "One baptism, many fillings." The moment we are born again, we are baptized with the Spirit, we are baptized into the body of Christ, the Church. But after we are born again, we have need to be repeatedly filled with the Spirit. Continual filling with the Spirit describes the normal Christian life and has nothing to do with spiritual maturity. New (spiritually immature) Christians can be and are commanded by Paul to be filled with (controlled by) the Holy Spirit. That is to be the normal Christian experience. And in Ephesians 5:18+ just as wine alters ones behavior, the "wine" of the Spirit affects our behavior. But we sin and we quench the Spirit (1 Th 5:19+) and grieve the Spirit (Eph 4:30+) and are in need to being "re-filled" (so to speak) with the Spirit. Sin causes "leakage" of the Spirit's power (so to speak), so we must confess our sins, repent of them, confess our need for the Spirit's filling and receive (yield to) the filling of the Spirit on a daily basis. The Christian life can ONLY be lived in the supernatural power of the Spirit, and not in dependence on our "natural" power. So the question is this -- "Is the Holy Spirit indwelling you in all his fullness? This is the most important question a Christian can face. The question is not, do you have all the Holy Spirit? but does the Holy Spirit have all of you? Until you yield your life to his control, you can never know what the Holy Spirit can do for you (AND THROUGH YOU)." (Ray Pritchard) Pritchard summarizes his message on he baptism of the Holy Spirit with some practical application points... Whenever I preach about the Holy Spirit, I am reminded of Robert Boyd Munger’s wonderful little book, My Heart, Christ’s Home, in which he compares the heart to a beautiful house with many rooms. All of us have special rooms that we reserve for entertaining our guests. Most of us also have closets, basements and attics that we try to keep out of public view because they are messy or contain items we don’t want others to see. The same is true in the spiritual realm. Many of us have welcomed Christ into a large part of our hearts. But there are areas of life where he is not welcome to enter. We have “Presidential Palaces” in our hearts that are marked “Off limits to outside inspectors.” It might be the kitchen or the bedroom or the recreation room that we keep locked from public view. Usually there is some hidden sin—anger or bitterness or greed or lust or theft or jealousy or promiscuous behavior—that we would be ashamed for the Lord Jesus to see. Perhaps we don’t want him rearranging that part of our lives. Perhaps we like things as they are. But we will never be happy and Christ will never be fully at home until every door is opened to him. If you want to know the power of the Spirit, the price is simple but not easy to pay. You must open those hidden doors and allow the Lord Jesus to come in and make all things new. Will it be painful? Perhaps, but the hardest part is opening the doors one by one. If you have the courage to let Christ into every part of your life, he will come in and redecorate your life into something more beautiful than you ever imagined possible. But you’ll never know until you start opening those doors one by one. May God help us to unlock every door and open every hidden closet until Christ is fully at home in our hearts. (The Baptism of the Holy Spirit: The Source of our Power) (I would also recommend reading Ray Pritchard's answer to the question - How Can I Be Filled With the Holy Spirit?) Not many days from now - Jesus did not give them an exact time, but just a general promise that it would be soon. We know the time after the fact that it was ten days after Jesus' ascension, on the Day of Pentecost. The following table shows the parallels between Acts 1 and 2–3 concerning truths about the Holy Spirit and eschatology. (from McLean's article) THE HOLY SPIRIT IN ACTS 1 & ACTS 2-3 Acts 1 Acts 2–3 The Holy Spirit will come (Acts 1:5, 8). The Holy Spirit came (Acts 2:1–4). The Holy Spirit will baptize them (Acts 1:5, 8). Baptism of Holy Spirit occurred (Acts 2:1–4). The power of the Holy Spirit will enable them to witness (Acts 1:8). The Holy Spirit enabled them to witness (Acts 2:14–42; 3:12–26). Jesus will come again in the same way He ascended (Acts 1:11). Jesus will come again (Acts 3:19–20). The Father has fixed the time by His own authority for restoring the kingdom to Israel (Acts 1:7). The Father will send Jesus the Messiah for the restoration of all things (Acts 3:20–21). Related Resources: All of the articles below are from Dr John Walvoord and are highly recommended if you have questions about the Holy Spirit. 1. The Person of the Holy Spirit 2. The Work of the Holy Spirit in the Old Testament 3. The Work of the Holy Spirit in the Old Testament 4. The Holy Spirit in Relation to the Person and Work of Christ 5. The Holy Spirit in Relation to the Unsaved World 6. The Work of the Holy Spirit in Salvation 7. The Work of the Holy Spirit in Salvation 8. The Work of the Holy Spirit in the Believer 9. The Work of the Holy Spirit in the Believer 10. The Work of the Holy Spirit in the Believer 11. The Eschatology of the Holy Spirit Acts 1:6 So when they had come together, they were asking Him, saying, "Lord, is it at this time You are restoring the kingdom to Israel?" KJV Acts 1:6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? Lord, is it at this time Mt 24:3; John 21:21 You are restoring the kingdom to Israel Ge 49:10; Isa 1:26; 9:6,7; Jer 23:5,6; 33:15-17,26; Ezek 37:24-27; Da 7:27; Hos 3:4; Joel 3:16-21; Amos 9:11; Obadiah 1:17-21; Micah 5:2; Zeph 3:15-17; Zech 9:9; Mt 20:21; Luke 22:29 Acts Video - 3 hours - Luke's Introduction Acts 1 Resources - Multiple Sermons and Commentaries Acts 1:3-11 Doing Jesus’ Work - Steven Cole Acts 1:1-11 How to Finish Christ's Work - John MacArthur Acts 1:6-11 Resources for Finishing Our Lord's Unfinished Work--2 - John MacArthur APOSTLES REPEATEDLY ASK ABOUT RESTORATION OF THE KINGDOM TO ISRAEL So when they had come together - When they had assembled. When one studies the uses of this same verb (sunerchomai) in the Septuagint, it is notable that there are two uses which refer to the time when the Kingdom will be restored to Israel. (see below) John
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Utley writes "The OT prophets predict a restoration of a Jewish kingdom in Palestine centered in Jerusalem where all the nations of the earth gather to praise and serve a Davidic ruler (ED COMMENT: This is a fascinating statement by Utley an amillennialist! One has to give him credit for reading and interpreting the OT promises to Israel literally! He of course discards them ostensibly based on the progressive revelation of the NT!), but the NT Apostles never focus on this agenda (Ed: Whoa! Is that really a true statement? Even Acts 1:6 refutes this spurious (plausible but false) statement! Unless you don't believe that the apostles interpreted the OT promises to Israel literally! And by the way, they did not even have so called progressive revelation, but only the revelation in the "old" Old Testament!). Is not the OT inspired (cf. Matt. 5:17–19)? Have the NT authors omitted crucial end-time events?...The Spirit revealed truths to the OT writers in terms and categories they could understand. However, through progressive revelation the Spirit has expanded these OT eschatological concepts to a universal scope." (Utley's remarks - see Roman numeral I, letter "E" for his full statement) So if I understand Utley correctly, what he has done is use the truth of progressive revelation to say that now that we are in the NT, the OT promises to Israel do not need to be taken literally. Utley in effect seems to be replacing the OT revelation with NT revelation using the guise of "progressive revelation" to substantiate his conclusions. In one sense, the "hermeneutical gymnastics" that Utley goes through in an attempt to "defang" the OT promises to Israel of their literalness, actually serves to add weight to the fact that they are literally true. Perhaps Utley needs to reread Romans 9-11 where Paul deals with the "Jewish Problem" and toward the end says "the gifts and the calling of God are irrevocable (ametameletos)." (Romans 11:29-+) To all who would attempt to erase the Covenant Keeping God's immutable literal promises to the literal nation of Israel, perhaps they need to look up the definition of "irrevocable." To save time, irrevocable means "incapable of being retracted or revoked!" And as an aside the last book of the Bible has an unequivocal "Jewish flavor," (au contraire Utley's statement "Modern interpreters who try to make the OT model literal or normative twist the Revelation into a very Jewish book") supporting that God is not finished with the nation of Israel even in the end of His "progressive revelation!". As Tony
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Utley - Angels appeared at His birth, His temptation, in Gethsemane, at the tomb, and here at His ascension. Anderson - The ascension of the Lord was authenticated by His being received up visibly in a cloud and by an announcement to His disciples by two men in white apparel, evidently angels. Both emphasise the fact that He is in heaven. (What the Bible teaches – Acts and James) John Stott - The remedy for unprofitable spiritual stargazing lies in a Christian theology of history, an understanding of the order of events in the divine programme. First, Jesus returned to heaven (Ascension). Secondly, the Holy Spirit came (Pentecost). Thirdly, the church goes out to witness (Mission). Fourthly, Jesus will come back (Parousia). Whenever we forget one of these events, or put them in the wrong sequence, confusion reigns. We need especially to remember that between the ascension and the Parousia, the disappearance and the reappearance of Jesus, there stretches a period of unknown length which is to be filled with the church’s world-wide, Spirit-empowered witness to him. We need to hear the implied message of the angels: ‘You have seen him go. You will see him come. But between that going and coming there must be another. The Spirit must come, and you must go—into the world for Christ.’ (The Message of Acts) Acts 1:11 They also said, "Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven." KJV Acts 1:11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Men of Galilee Acts 2:7; 13:31; Mark 14:70 why do you stand looking into the sky?Acts 3:12; Luke 24:5 will come in just the same way Daniel 7:13,14; Mt 24:30; 25:31; Mark 13:26; Luke 21:27; John 14:3; 1 Thessalonians 1:10; 1 Thessalonians 4:16; 2 Thessalonians 1:7-10; Revelation 1:7 Acts Videos - Jesus Taken Up Into Heaven Acts 1 Resources - Multiple Sermons and Commentaries Acts 1:3-11 Doing Jesus’ Work - Steven Cole Acts 1:1-11 How to Finish Christ's Work - John MacArthur Acts 1:6-11 Resources for Finishing Our Lord's Unfinished Work--2 - John MacArthur ANGELS GIVE PROPHECY OF JESUS' SECOND COMING Men of Galilee - All of the apostles (with the exception of Judas) were from the region of Galilee (cf Acts 2:7, Acts 13:31). Recall that Galilee was a region regarded with derision by residents of Judea, in part because many of the people of Galilee were Gentiles. Utley adds that Galilee "was not as “kosher” (i.e. strict) in its performance of the Oral Traditions (Talmud)." The low esteem of these Galileans reminds me of Paul's words... For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; 27 but God has chosen the foolish things of the world (GALILEANS! cf Acts 4:13-+, 2 Cor 4:7-+) to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, 29 so that no man may boast before God. (1 Cor 1:26-29)