to that word in a minute) and he tells us where the power is found. “It saves you by the resurrection of Jesus Christ.” That’s the purpose of this passage—to highlight what Jesus has done, and how he has shown his ultimate victory. Jesus Christ is risen. In Jesus there is victory.
But let’s look at that word “pledge” (eperōtēma) a little more closely. By the way, it’s the only time this word is used in Scripture. It’s actually taken from the word “question.” Its literal meaning is to answer a question. “To give an answer.” I picture this as God asking you this simple question: “Do you really want to be a follower of mine?” or Jesus asking, “Are you really willing to make me your Lord?” In order for Jesus to be our Savior, he must first be our Lord. Are you willing to answer God in the affirmative, “Yes, I want to follow you completely”!
Later, in the first and second century, the word was used in legal contracts. It was like signing your name on the dotted line. It was a promise, a pledge, a signature that you would live by the contract. Baptism is this: count me in. I promise, I pledge, I am willing to give you my answer.
Notice: it’s not the payment for sin. That was made by Jesus. It’s not the gift offered to us freely—that’s grace. But it is the pledge, and the acceptance of the offer.
Peter is saying to them, “Don’t you know that there is victory in Christ? And don’t you want to accept what he has done for you and pledge your life to him?” You see, in our eagerness to find answers to these difficult questions, we might miss the purpose of this passage.
Read this passage one more time without the controversy, and see clearly the picture that is being painted. The purpose of this passage is simply this: Jesus died once for all to bring you to God. You are saved by the resurrection of Jesus Christ. He has triumphed and gone into heaven. He is now seated at God’s right hand. Everything is in submission to him. Jesus died once for all, to bring you to God . . . you are saved by the resurrection of Jesus Christ who has gone into heaven and is at God’s right hand. Jesus is in control. Is he in control of you?
Email “Messages”
Inbox [14/70]
To: Dr. Crane [eaglechristianchurch.com]
Subject: Are the Genealogies of Jesus Contradictory?
---Original Message---
In reading the genealogies of Jesus in Matthew 1 and Luke 3, they appear to be contradictory. Is there something here that I don’t understand?
Reply:
This is a question that has long perplexed readers of the New Testament. At first glance, it does appear that there is a contradiction because Matthew 1:16 indicates that Jacob is Joseph’s father, while Luke 3:23 mentions the name of Heli. The usual practice of a Jewish genealogy is to give the name of the father, grandfather, great-grandfather, and so on (either in an ascending or descending order). When comparing the two, one quickly realizes that the names of the two genealogies are not the same.
The best way to understand this is by realizing that while Joseph was the “legal” father of Jesus, he was not the “actual” father of Jesus (cf. the virgin birth, Matthew 1:20). Matthew traces the line through Joseph’s father (Jacob), while Luke traces the line of Jesus through Joseph’s father-in-law—the father of Mary (Heli).
Take a close look at Luke’s account, and you will see an interesting phrase that you might have previously missed. “He [Jesus] was the son, so it was thought, of Joseph” (Luke 3:23). In so doing, Luke reminds us of what he has already told us in chapter 1—that Jesus is not the physical son of Joseph, but only of Mary. Joseph is clearly portrayed not as the literal father, but as the supposed father. Luke then proceeds to give us the genealogy of Jesus through Mary’s family line.
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