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A Predicate of Christianity
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Luke addressed the book of Luke and the Acts of the Apostles (sometimes called Luke-Acts) to Theophilus (Luke 1:4 and Acts 1:1), of whom little is known. However, we do know that Theophilus was an educated person. He was catechized, which probably meant he was thoroughly trained in the Old Testament. The book of Luke begins:
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Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught. (Luke 1:1–4 ESV)
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According to Strong’s Dictionary, the word translated in English taught at the end of the citation is the translation of the Greek word κατηχέω, which means to indoctrinate (catechize) or inform, instruct, teach.[1] In the first century, one of the major writings was the Old Testament. Accordingly, this implies that Theophilus was instructed in the Old Testament. Furthermore, given more than one hundred explicit Old Testament citations in Luke-Acts,[2] also intimates that Luke was catechized in the Old Testament. Consequently, to understand Luke-Acts, a predicate is understanding the Old Testament.
In explaining the transition from the old covenant era to the new covenant era, given Luke’s prominent role among the New Testament writers, Christianity is based on the Old Testament, which is most clearly elucidated through the New Testament. Therefore, to understand Christianity well, one must be well taught in the Old Testament.
The most prolific writers of the New Testament were the apostle Paul and Luke the physician. Both wrote approximately 28 percent of the New Testament. And it appears that both were highly catechized in the Old Testament and freely presented truth based on the Old Testament.
Luke stated that he wrote an “orderly account” of the historical events of his day about the person of Jesus—his birth, life, death, resurrection, ascension, and subsequent events. This Jesus was declared with certainty to be Lord and Christ (Acts 2:36) in fulfillment of the Old Testament (Luke 24:27). And Jesus’ incarnation marked the culmination of the old covenant era and the beginning of the new covenant era (Luke 22:20; Jeremiah 31:31; Hebrew 9:15).
Luke 1 records two events that marked the coming of the Christ: the birth of John the Baptist, the prophet sent to announce the coming of the Christ (Malachi 3:1), and the supernational birth of the Christ through a virgin (Isaiah 7:14). Luke’s narrative presumed that the readers understood and embraced the Old Testament as divine revelation to explain, guide, and govern the affairs of mankind. This included understanding the history behind the transition from the old covenant to the new covenant.
The old covenant was the conditional Mosaic covenant that revealed mankind’s fallen condition. Mankind was impotent to self-remedy their fallen condition. This is the essence of the doctrine of total depravity.
The new covenant was unconditional, that is, it was a divine promise that did not require anything from mankind. The new covenant was based on the substitutionary atoning work of Jesus. Perhaps Paul provided the clearest presentation of this truth in these words:
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For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Corinthians 5:21 ESV)
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Divine holiness requires satisfaction for sin (Romans 6:23), but innately fallen mankind could never meet God’s standard (Romans 3:23). This means that mankind cannot self-save (Genesis 3:7; 21). Mankind needs a savior who is not infected with sin. The savior was God incarnated, Jesus, who alone could and did pay the price of mankind’s sin. Mankind’s sin was imputed to Jesus and Jesus’ righteousness was imputed to man. Theologians refer to this concept as double imputation. Christianity is unique in this way. There is no other worldview that offers vicarious substitutionary atonement by God for his fallen people.
Those who lived after the day of Pentecost (Acts 2) enjoyed the blessings of life in the new covenant era. The Lord spoke of this time through the prophet Jeremiah:
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"Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, 'Know the LORD,' for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more." (Jeremiah 31:31–34 ESV)
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What mankind could never do to remedy his fallen condition, God did for him through the incarnation of the only God-man who ever lived: Jesus.
In Luke-Acts and the rest of the New Testament, a more complete understanding of the new covenant was revealed. What an amazing gift to live under this covenant. One way to express our gratitude is to seek to be catechized in the New Testament. And to do this well, one must be catechized in the Old Testament.
May we have the grace to be trained so that the full weight and significance of this gift of life through Jesus, called salvation, will become clearer and may we grow in the grace and knowledge of Jesus as Lord and Christ. And may we find and fulfill our divinely ordained and empowered callings, and express our gratitude through the works that he has called us to accomplish in this life.
Salvation is based on the grace of God not on human works. But those who are saved are called to do good works:
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For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. (Titus 2:11–14 ESV)
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May the grace of God move us to be trained and zealous for good works.
Merry Christmas!
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[1] https://www.blueletterbible.org/lexicon/g2727/esv/mgnt/0-1/.
[2] https://www.blueletterbible.org/study/pnt/pnt08.cfm.
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