March 6: Jesus: more than a prophet

Wiley Richards is a retired professor of theology and philosophy at The Baptist College of Florida in Graceville.

To say that Jesus is more than a prophet is a massive understatement. An anonymous author describes “The Incomparable Christ” this way: “He came from the bosom of the Father to the bosom of a woman. He put on humanity that we might put on divinity. He became the Son of Man that we might become Sons of God. He was born in a supernatural way, lived in poverty, reared in obscurity. Only once crossed the boundary of the land, in childhood. He had no wealth nor influence and no college education; yet the profoundest wisdom of men has never equaled His last discourse in John 13 to 17 and the Sermon on the Mount. Never man spoke like this man.” Who is He?

• Jesus is God’s Annointed One (Mark 8: 27-30). In a conversation with His disciples, Jesus led them into a deeper understanding of Himself by asking them who people said He was. They mentioned John the Baptist, Elijah, or one of the prophets. When He pressed them for a personal understanding, Peter announced, “Thou art the Christ” (KJV). As the “Son of the living God” (Matt. 16:16), Jesus is deity. However, the point here is the word “Christ,” correctly translated as “Messiah” in the HCSB.

Neither translation, one in Greek and the other in Hebrew, goes quite far enough, because the English equivalent is “anointed one.” He was to be the Redeemer of Israel and, on a larger scale, the Redeemer of mankind. The broad outline of His person and work began with Genesis 3:15, God’s pronouncement of eventual judgment of Satan, and extended throughout the Old Testament.

• Through Peter’s sermon following Pentecost, the Bible emphasized the fundamental role of Jesus as the suffering servant (Acts 3:17-19a). The Jews could readily accept Jesus as a prophet because of the uniqueness of His preaching, person, and power, but the necessity of His death was beyond their comprehension. Peter alluded to this weakness on their part when he spoke of their ignorance of the promises when they sought the crucifixion of Jesus (v. 17). He then pointed out a gap in their knowledge of the prophets who foretold the necessity of His suffering in such passages as Isaiah 52:14; 53:2-12.

Peter tightened his argument when he called on the people to repent and be converted. To be converted means a change in the direction of one’s thinking. They must now own Jesus as the Messiah and repent of their sins.

• Peter then alluded to Christ’s ultimate ministry as the coming King (vv. 19b-21). The phrase “time of refreshing shall come” has two main interpretations. Some expositors believe Israel as a nation shall some day own Christ as Messiah. Others follow the translation which see forgiveness as causing “seasons of refreshing” (HCSB). However, the next verse (v. 20) clearly refers to the second coming of Jesus and seems to tie it in some way to the spiritual revival just discussed. Further, He will remain physically in heaven until the “restitution of all things” (v. 21) a promise of the prophets as echoed in Romans 8:21-22. One’s understanding of verse 19 will be determined somewhat by what one believes about Israel’s status in the last days.

• For now, however, Jesus is the preeminent Teacher (vv. 22- 26). Moses predicted God would raise up a prophet like unto Moses (v. 22). Jesus explained the prophecies about Him to the two disciples on the road to Emmaus (Luke 24:27). God promised to bless the seed of Abraham (v. 25). The Jews, therefore, were in the direct line to be blessed through Jesus (v. 26). The righteousness the Jews desired can be realized only through Jesus.