The Reigning King: A Suggested Christology from the Book of Acts

Introduction

 This paper is an intent to demonstrate the idea of a “king Christology” from the Book of Acts.  This king Christology is in contrast with, but not in competition with, other suggested Christologies from the Book of Acts, namely an “absentee” Christology and a “pneumatological” Christology.  In no way should the obvious physical absence of Christ during the majority of the history recorded in Acts be denied.  Similarly, the work of the Holy Spirit is not meant to be ignored or downplayed. Instead, this paper intends to show that, despite His absence, the presence and activity of Jesus are still prevalent.  They can be seen through the work of instruments such as the Apostles and the Holy Spirit. Therefore, the absence of Jesus physically and the work of the Holy Spirit do not contradict the king Christology, but rather support it.
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 The approach will be five-fold.  The first two parts will be brief to establish the 1) The Foretelling of the Kingdom and the 2) Arrival of the Kingdom.  These are not the main thrust of the thesis but are necessary to support the ideas of the other components that Jesus is a king and works as such. If there were no kingdom, then there would be no need for a king.  The final components of the paper will examine, 3) Jesus Taking the Role of King, 4) Jesus Fulfilling the Role of King, and a 5) Conclusion.

The Foretelling of the Kingdom

 The coming of the kingdom seems to be the main point of focus for the ministry of John the Baptist, Jesus, and His disciples.  While multiple lessons might be learned, these summary verses seem to indicate the thrust of the ministries.  “In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.” [1]  “From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.” [2]  “And as ye go, preach, saying, The kingdom of heaven is at hand.” [3]

 By pure definition, a kingdom represents a monarchy form of government, in which a king, or other authority head, rules over the populace.  The announcement of a coming kingdom, therefore, can automatically be understood to include that a king, or a similar authority figure, will reign in the said kingdom.

The Arrival of the Kingdom

 The kingdom surely has arrived as Paul mentions that people have been translated into it (Col. 1:13), and John mentions that he is a companion of others in it (Rev.1:9).  By pinpointing the arrival of the kingdom, we should thus be able to pinpoint the arrival of its accompanying king.
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 The kingdom arrived on the Day of Pentecost following the ascension of Jesus. Jesus not only declared it to be “at hand,” but also stated that it would appear during the lifetimes of some of those with Him.  “And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.” [4]  As Jesus states here, when the kingdom did come, it would come with power. Therefore, the key to determining the kingdom’s arrival is determining the arrival of the power. Jesus stated that the apostles would receive the power when the Holy Spirit came upon them (Acts 1:8).  The Holy Spirit came upon the apostles on the Day of Pentecost after the ascension of Jesus.  “And when the day of Pentecost was fully come, they were all with one accord in one place.  And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.  And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.  And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” [5]  So, the power would come when the Holy Spirit gave the apostles power, and whenever the power came, the kingdom would come, too.  The Holy Spirit gave power to the apostles in Jerusalem on the Day of Pentecost; therefore, that is when the power came, and that is when the kingdom arrived, too.

Jesus Taking the Role of King

An Absentee Christology?

 At the point of the arrival of the kingdom, Jesus has ascended to heaven (Acts 1:9). While the history of the kingdom’s beginnings and growth are recorded in Acts, Jesus is no longer physically on the earth.  “This motif is so strikingly present in Acts that C. F. D. Moule has spoken of the ‘absentee Christology’ of the book.” [6] However, though He may be absent physically on the earth, He is not absent.  He is seen by Stephen (Acts 7:56), and He appears to Saul on the road to Damascus (Acts 9:3-6).  Also, as will be argued later, He is present and active in other ways as well.  Even though the physical presence is gone, the identity of Jesus as Divine, which would include His omnipresence, suggests that an “absentee Christology” does Him a serious injustice.

A Shift of Authority

 The examination of the role of Jesus within the new kingdom should be prefaced by His role before the kingdom.  While living on earth, Jesus took on the role of the executor of the plan of God.  “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:  According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,” [7]  In these verses, Paul makes it clear that the plan of God was to adopt man as children through Jesus Christ.  He also points out that Jesus was chosen todo this before the foundation of the world. Therefore, before time even began, God had a plan for the redemption of mankind, and Jesus would be the executor of that plan.  While on earth, Jesus submitted himself to the will and the plan of the Father. “For I came down from heaven, not to do mine own will, but the will of him that sent me.” [8]
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 After His resurrection, however, the authority seems to shift.  “And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth.” [9]  This declaration of having “all authority” shows that He was no longer submitting to the will of the Father, but rather had the authority to dictate what “the will” would now be.  This proclamation does not deny the unity and harmony of the persons of the Godhead taught in Scripture (cf. John 10:30), but it rather shows a change in roles.  God, the Father, had the soteriological plan in mind, and Jesus submitted to it. However, redemption did not automatically occur at the death of Jesus on the cross.  If it had, the New Testament might easily end after the Gospel accounts. Instead, the evangelism to, and the obedience of, people around the earth were to follow.  Since the sacrifice of Jesus for salvation was sufficient the first time it was done(Heb. 7:27), Jesus would now continue working, but would simply do so in a different way and within a different role. Peter declares the role of Jesus in His speech on the Day of Pentecost.  “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” [10]   The key to notice here is that during the time of the kingdom’s arrival, the Day of Pentecost, we see that God has made Jesus “Lord.”  “We know from the Gospel of Luke that Jesus was the Christ during his earthly ministry, and therefore this verse does not teach that Jesus ‘became’ Lord and Christ only when raised from the dead. The point of the verse is that Jesus became the exalted Lord and Christ only at his exaltation.  He did not reign as Lord and Christ until he was raised from the dead and exalted to God’s right hand.” [11] 
   
 Several things show that a Christology of Jesus as King from the words of the Book of Acts and during the time of the Book of Acts is justified.  These include the ideas of Lord, the Davidic King, the Prince, the name or “Son,” and the exercising of the rule.

Lord is King

 This act of making Jesus “Lord” is the same as making Him King.  As Jesus is referenced in the Greek as “κύριος,” it is interesting to note one of the definitions of that word. “(c) of Divine beings, κύριος, Lord, without article, generally refers to God, whereas ὁ κύριος, the Lord, generally refers to Jesus, the Messiah (cf. Ac. 2:34). In this sense, the word connotes that these Divine Beings are absolute rulers (kings) of the whole world, and that we are their slaves (subjects).” [12]  Jesus has divine authority, actually “all authority” (Matt. 28:18), and He is the divine ruler over all, including the kingdom which now exists.  “He has been exalted not only by God’s right hand (as has been stated in v. 33) but to take his place at God’s right hand, the position of supremacy over the universe.” [13] Due to the “all authority” declaration of Jesus Himself, and the pronouncement by Peter that Jesus has been “made Lord” (Acts 2:36), we can conclude that Jesus is the King which should accompany the kingdom.  The kingdom has arrived, and the authority is not partitive, but rather absolute with Jesus.  In referencing Gaventa and Hays’ book, Seeking the Identity of Jesus: A Pilgrimage, Peter Orr states the idea that Luke introduces Jesus as a king, but then later redefines the idea of “king” in different ways.

 The premise that Luke is declaring a kingship with the pronouncement of Jesus as “Lord” is also repeated, and thus further verified, in the writings of Paul. “Paul regarded lordship and kingship as interchangeable functions of the exalted Jesus.  This is proven by a comparison of Rom. 14:9 (He is Lord—kyrieusē.) and 1 Cor 15:25 (He must reign as king—basileusei).” [15]  This “Lord” is currently reigning as referenced in later passages by Paul, such as 1 Cor 12:3 and Phil. 2:11.
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 Besides stating that Jesus has been “made Lord,” Peter references Psalm 110:1, which states, “The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool.” [16] Ladd points out an interesting fact about this. “The expression ‘my Lord’ is a common Old Testament designation for the ruling king.” [17] Some of these instances can be seen in 2 Ki.6:26, 18:23; Jer. 37:20; 38:9; and Dan. 1:10. However, the context of Peter’s sermon in Acts 2 is not a mere recitation of Old Testament passages.  It is a connection between the passages of the past and the events of the day.  After all, Peter has connected Joel2:28-32 to the current outpouring of the Holy Spirit and the opportunity for salvation by stating, “this is that” (Acts 2:16). The passage of the past that states “my Lord” is now being connected to Jesus.  “Peter deliberately and consciously reinterprets this passage so that the psalm no longer designates an earthly throne in Jerusalem but a heavenly throne at the right hand of God.  By virtue of his resurrection and exaltation, the prophecy of the enthronement of the Messiah has been fulfilled; Jesus is now seated on the throne of David reigning as Messianic King.” [18] The direct link between Jesus and this now reigning king is seen in Acts 2:36.  The passage of the past from Psalm 110:1, is quoted in Acts2:35.  The passage is followed by thelogical progression of “Therefore” and the declaration that Jesus is the one who has been made “Lord.” “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.” [19] “My Lord” is the king, and Jesus has been made “Lord.”  Therefore, Jesus has been made king.  The king is now on the throne and is ruling.  The idea of a kingly rule is further validated by continuing to read the prophetic passage in Psalm 110:2. “The Lord shall send the rod of thy strength out of Zion: Rule thou in the midst of thine enemies.” [20]

A Davidic King

 Peter’s speech on Pentecost in Acts 2 not only references a Psalm of David, but also the King David.  In Acts 2:30, he references the promise to King David that someone of his lineage would sit on his throne.  The one to sit on the Davidic throne would be the “Christ.” David is dead and buried and has logically seen corruption (Acts 2:29). But Peter continues through his progression by stating that the Christ would not be left in Hades nor see corruption (Ps. 16:10 and Acts 2:31). Then Peter links Jesus to the fulfillment of the Christ by stating that He was not left in the tomb, but rather has been exalted (Acts 2:32-33).  He further states that God has made Jesus “both Lord and Christ.”  Since Jesus is the Christ, then He is the fulfillment of the prophecy to sit on the Davidic throne. The one who would sit on the throne of a king would naturally be a king.

 Paul gives a similar progression in Acts13.  He mentions David the King (Acts 13:22).  Then, he states that Jesus is of the lineage of David (Acts 13:23).  He states that David is dead and has seen corruption (Acts 13:36)  But, he links Jesus to being the Christ due to His resurrection and fulfillment of not seeing corruption as per Ps. 16:10 (Acts 13:33-35, 37).  Paul does not reference the prophecy of someone of David’s lineage being the Christ and seton David’s throne.  However, it is logical to see that Paul sees Jesus as being the Christ and of the lineage of David.  According to Paul, Jesus is, therefore, the king to be set on the Davidic throne.  “Whether we see Christ’s being ‘installed’ or being ‘enthroned,’ it seems that Paul understands that Jesus’ ‘resurrection-ascension brings him to the full experience of his messianic destiny in a heavenly enthronement and rule.’  Paul is not making a point about Jesus’ pre-existent relationship with his Father, but how the resurrection allows him to enter into the full reality of his Davidic role.” [21]

 In these verses of Acts 13, there is a connection between the king promised through Nathan and the angel’s announcement of a king to Mary.  The fulfillment of both promises of a king are seen in Jesus.

Paul’s speech in Acts 13 provides the most sophisticated argument in the New Testament of the way the resurrection of Jesus fulfils God’s promise to David...Luke shows that Jesus fulfils all three components of Nathan’s oracle in 2 Sam 7:12-16: he is David’s seed (v. 23), who was enthroned and declared God’s son by virtue of his resurrection from the dead (vv. 32-33), and whose dominion is everlasting because he will no more return to corruption (vv. 34-37).  In this way, Luke closes the circle he opened in Luke 1:32-33, when the angel announced that all three of the elements would be fulfilled in Jesus: ‘He will be great and will be called the Son of the Most High, and the Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.’ [22]

The Prince

 Later references in Acts further solidify the royal authority of Jesus, which is what we would expect from someone who said He would build His church/kingdom (Matt. 16:18-19).  Peter’s accusation in Acts 3:14-15, describes Jesus as a “Prince.” “But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.” [23]  He and other apostles made another reference to Jesus as Prince in Acts 5:30-31.  “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.  Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” [24] While our modern parlance might think of a “prince” as royal, yet more subordinate, the use of this term in the Bible may not be so weak.  Easton’s Bible Dictionary gives its definition of the word “prince” as “the title generally applied to the chief men of the state.” [25] The Messiah is also called “the Prince” in Daniel 9:25.  Therefore, the Prince in question would be seen more as the chief of a state, or as the king of a kingdom.  Since “the Prince” is also the Messiah, and the Messiah is the Christ, and the Christ was to sit on the Davidic throne, then the same Prince would be the one to sit on the Davidic throne, thus making Him a King.  By declaring Jesus a Prince, Peter and the other apostles are declaring Jesus a King.

The Name or Son

 Another reference to the kingship of Jesus is the idea of the “name” or “Son.”  There is a connection made between the one that would be the son of God and the one that would be king.  Psalm 2:6-7 states, “Yet have I set my king Upon my holy hill of Zion.  I will declare the decree: The Lord hath said unto me, Thou art my Son; This day have I begotten thee.” [26]  “An early connection of Psalm 2:7 (the king’s status as the son of God) with 2 Samuel 7:12-16 (the promised Davidic king as the son of God) in Psalms of Solomon 17:23-24 (the expectation of the Davidic king, the Messiah) justly elucidates the Messianic Son of God as the fulfillment of God’s promise to the Davidic king (13:23, 32-33).” [27]
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 The one on the right hand of God can also be seen as king.  The idea of Jesus being at the right hand of God seen in Acts 2:33 is repeated later in Hebrews 1:3-5.  “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; Being made so much better than the angels, as he hath by inheritance obtained amore excellent name than they. For unto which of the angels said he at anytime, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?” [28] This passage also reiterates the idea that God will be to Him a Father, and He will be to God a Son, echoing the kingship and son reference of 2 Sam. 7:13-14. Therefore, the one at the right hand of God is also the one who is to be a Son to God the Father (Heb. 1:3-5). The one who is to be a Son to God to God the Father is to be a king (2Sam. 7:13-14).  Since Peter declares that Jesus is at the right hand of God (Acts 2:33), he is, therefore, declaring that Jesus is King.

Exercising of Rule

 Even though prophecy and proclamation may state that Jesus is King, further evidence can be shown that Jesus is ruling.  A king that exercises his authority is shown to be king.

 One way that Jesus exercised His kingly authority is through the outpouring of the Holy Spirit.  After stating that Jesus had been resurrected (Acts 2:32), Peter states that He has been exalted by the right hand of God (Acts 2:33), He received the promise of the Holy Spirit from the Father (Acts 2:33), and has poured out the miraculous outpouring of the Holy Spirit (Acts 2:33). In other words, Peter states the one who has been exalted as King has received the miraculous power of the Holy Spirit from the Father and is now exercising authority in His current position by pouring out the miraculous power for people to “see and hear” (Acts 2:33). The Davidic king is promised, and with the enthronement of that king, there comes authoritative action.

This is the promise that a Davidic descendant would sit on the throne of David so that his dynasty would be the fulfillment of God’s promise for God’s people.  The reference in the verse to David’s throne looks to the carrying out of this rule with this authority.  Peter will say that Jesus begins to fulfill this Davidic promise and messianic authority by pouring out the Spirit, as verses 32-36 declare.  The reference to the throne is not concerned with the location of a chair in heaven or on earth, nor with who is ruled over, but with the function that having such a position reflects.  The figure portrays the presence of a promised regal personage, the Christ, as verse 36 shows. [29]

 As Bock further points out, Peter is not stating that Jesus will reign some day in the future.  “Rather, Peter’s point is that the exercise of messianic authority is on display now in the Spirit’s present distribution, as verses 32-36 declare.” [30]  Not only has the kingdom arrived, but so has the King, and He is showing it through His action of the miraculous outpouring of the Holy Spirit.

 It is appropriate to say that the work of someone long dead continues if others have taken up the tasks and mission.  However, it is also possible to have people continue the work of someone else even if the originator is not dead.  That is the case with the apostles and Jesus. Luke’s record in Luke is about what Jesus began to “do and teach” (Acts 1:1). Luke’s record in Acts is of what the apostles began to “do and teach.” But, the apostles are not entirely working solo. Jesus is still in operation with them. Jesus is even involved in the conversion history of the Apostle Paul.  (Acts 9:4-6). Later, He intervenes with comfort for him (Acts18:9-10). The Holy Spirit is revealing and confirming the word to the apostles, but it was Jesus who sent Him (John 14:26). When the Holy Spirit does speak, it will be what He hears from Jesus, as we read in John16:13-14. “The Spirit shows what is true and will come and guide you into the full truth. The Spirit doesn’t speak on his own. He will tell you only what he has heard from me, and he will let you know what is going to happen. The Spirit will bring glory to me by taking my message and telling it to you.” [31] Keeping in mind that the Holy Spirit speaks what He hears from Jesus, we can see Jesus directing action through the Holy Spirit. How many examples then of pneumatological events might also be interpreted in the light of a directing King Christology?  Perhaps the “man behind the curtain” is Jesus in various events. What about when an angel of the Lord speaks to Philip and tells him to meet the eunuch (Acts 8:26)?  What about when the Spirit of the Lord catches away Philip (Acts 8:39)? What about the separation of Barnabas and Saul (Acts 13:2)? What about forbidding of speaking in Asia (Acts 16:6)?  What about the forbidding to speak in Bithynia (Acts 16:7)? What about the vision to Paul regarding Macedonia (Acts 16:9-10)? Could it not be Jesus directing these events?

 Keeping in mind that Jesus has “all authority” (Matt. 28:18), then we must conclude that these and other actions are being done under the authority and kingship of Jesus.  They are extensions of His rule.  “The Spirit, name, word, and apostles or ‘chosen instruments’ of the Lord and Messiah exercise his dominion until the time of the restoration of all.” [32]
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 The disciples had asked Jesus about the restoration of Israel (Acts 1:6),apparently not understanding that this new kingdom would be a spiritual one.  Through the preaching of the apostles and others, many would be added to the church (Acts 2:47), which is the spiritual “Israel of God” (Gal. 6:16). Jesus would be reigning as the king, and the apostles and others would be working in the kingdom, carrying out His desires.  “Jesus response to the disciples’ question is not formulated to correct the readers’ ‘christology’ or ‘eschatology,’ but to introduce the whole narrative of Acts as a testimony to the deployment of the reign of God’s Messiah through his twelve apostles who declare repentance and forgiveness to Israel.” [33]  

Jesus Fulfilling the Role of King

 It seems logical to next look at the way in which Jesus fulfilled the role of King.  The section “Exercising of Rule” not only showed that Jesus was reigning because He was able to exercise His dominion but also began to delineate ways in which Jesus was fulfilling His role.

Outpouring of the Holy Spirit

 One way that Jesus fulfilled His role as King was to issue forth the miraculous outpouring of the Holy Spirit. The “promise of the Father” and the ways in which Jesus exercised His kingship through the Holy Spirit have already been alluded to.  Peter Orr references Gaventa and Hays’ book, Seeking the Identity of Jesus: A Pilgrimage. “Gaventa argues that Acts 1:1 is to be taken at face value; that is, the Gospel describes the things that Jesus began todo and teach, and so Acts describes his ongoing activity.  Gaventa points out that arguably the most significant event in Acts, the outpouring of the Holy Spirit at Pentecost, is an activity of the risen Lord Jesus…Gaventa argues that ‘Jesus’ ascension does not mean his absence; it simply means that his presence is no longer constrained by place and time.” [34]

Fulfilling the Plan of God and Ending the Reign of Evil

 The King Christology is supported by Paul in 1 Corinthians 15:24-28.  

Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.  For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him.  And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. [35]

Paul provides strong evidence for the kingship of Jesus by stating that He must reign until he has put the enemies under his feet.  The verb Θῇ translated “he hath put” is in the subjunctive leading us to believe that it has not yet been fully accomplished.  Therefore, it is necessary for the reign of Jesus to continue until that future event occurs.  “The emphasis then in 1 Corinthians 15:25 is for the need for Christ to continue to reign to bring all his enemies under his feet, and thus fulfil God’s plan for humanity (Ps. 8:6, cited in15:27).  The emphasis in Ephesians1:20-23 is that in his resurrection and ascension Christ has already inaugurated that plan for humanity.” [36] Part of that future fulfillment of God’s plan also appears to be the deliverance of the kingdom to God (1 Cor. 15:24). Who better would be authorized to deliver a kingdom than the King Himself?

Mission of the Gospel

 As already alluded to, Jesus was involved in the lives and the work of the apostles after His ascension, either directly or indirectly through the Holy Spirit.  Therefore, we may say that the King was involved in the kerygma. As Bock puts it, “The apostolic ministry extends Jesus’s vindication and presence.” [37] Orr writes, “What Acts underlines for us is the ongoing involvement of Christ in the mission of the gospel as it progresses to the ends of the earth. (1:8).” [38]  If Jesus is present, active, and involved, then He is a legitimate and active King, as opposed to a figurehead.  The kingship of Jesus can be seen in the exercise of His dominion in the mission of the Gospel.  “Luke’s declaration of Jesus the Messiah and Lord is much more than an ‘absentee christology,’ which is preoccupied with the delay of the Messiah’s return.  Luke’s narrative testifies to the exaltation of Jesus as the inauguration of the long promised reign of God on earth through faithful Israel, i.e. commencing with the restored ‘twelve’ and advancing through all those on Pentecost who come to repentance bringing restoration of Israel’s calling to witness to God’s promise to those far off (Acts 2).” [39]  We see then that Christ is present in the work of the gospel kerygma.  “It is Christ in Acts who continues to work and who through his apostles (particularly Paul) continues to cause the progress of the gospel.” [40]

Authorizing Acts

 Many things were done in Acts “in the name of Jesus.”  That phrase means “by the authority of,” or “with the authority of.”  As Jesus reigns as King, it is natural then that we see many things being carried out with His authority.  Keep in mind that this is not the authority being issued by an inanimate document or a dead dynasty, but rather by a living king.  Therefore, Jesus is fulfilling His role as king by authorizing acts to be carried out with His authority.  MacRae mentions baptism in the name of Jesus Christ.  He continues, “Among other uses of the theme, the apostles and Paul preach in the name (4:17-18; 9:27-29); Philip preaches about it (8:12); they work cures and exorcisms in the name (3:6;16:18); Paul, who had once opposed the name (26.-9), is called upon to suffer for it (9:16) as the apostles do (5:41).” [41]
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 This action extends even up to the present day as Christians continue to “observe whatsoever” Jesus had commanded the apostles (Matt. 28:20), inasmuch as we can.  The work of a Christian today can still be done “in the name of Jesus,” provided it matches the written words in the Bible, which have preserved the King’s teachings and commands.  Through the preservation of His words, the authority of Jesus continues even into the present.  Jesus, the King, has exercised His authority permanently.  “Heaven and earth shall pass away: but my words shall not pass away.” [42]

Disciples

 When Jesus appeared to Saul on the road to Damascus, He not only made Himself present to Saul but also made it clear that He had been present through His disciples all along.  “And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.” [43] Obviously, Saul had been persecuting the disciples of Jesus, but Jesus made a direct correlation between Himself and the disciples, so much so that Jesus accused Saul of persecuting Him personally.  The idea we get is that Jesus is not only present and active from heaven, but He is present and active through the work of His disciples.  The work of the disciples was detailed in the “Authorizing Acts” section.  But, it can also be seen in the lives and martyrdom of His saints, even when they were not stating “in the name of Jesus.”
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 The worship of the disciples, both past and present, also indicates a presence with Jesus and an activity of His.  “We then further note that Jesus’s bequest to his disciples that ‘you may eat and drink at my τράπεζα in my βασιλεία’ alludes to the occasions when the disciples share with the risen Christ in a meal with him.  Though Luke clearly sees the importance of the historical Jesus, his real concern, like that of Paul, is to demonstrate that the kingship (βασιλεία)of Jesus is to be seen in his disciples and their unity with him…” [44]
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 An example of unity between disciple and King is Stephen (Στέφανος).  After speaking (Acts 7:2-53), he looked up into heaven and saw Jesus standing on the right hand of God (Acts7:55-56).  Stephen was being unjustly killed for speaking the words of God, he asked God to receive his spirit, and he asked God not to lay the sin to their charge, just as Jesus did.

Stephen represents not simply “an ideal follower of Jesus” (Doble 1985, 82), but the risen Jesus himself. The wonder of the Christian gospel is to be found not by looking back to the historical person of Jesus on the cross as though he was simply an example for others to follow, but by recognising that one who has been clothed with Christ (Χριστὸν ἐνεδύσασθε, Gal 3:27) and has lived in this faith, and, like Jesus and Stephen, has become obedient up to death (ὑπήκοος μέχρι θανάτου, Phil 2:8)truly shares in Christ’s βασιλεία and wears his στέφανος.” [45]

Stephen’s example is a good illustration of taking up your cross (Matthew 16:24).  As Stephen’s last bit of life re-enacts the last bit of Jesus’ pre-resurrection life, it demonstrates that Jesus is alive and present in the lives of His disciples and still can be as we continue to follow His example. Suggit suggests that this example from Scripture is an expression of Jesus’ crown (στέφανος) and kingship and Stephen’s (Στέφανος) participation in that kingship by stating that “…at Stephen’s stoning his vision of the risen Son of Man (ό υιός τοῦ άνθρώπου) standing at God’s righthand (Acts 7:55) becomes the vivid expression of the βασιλεία of Christ with his στέφανος by which the disciples acknowledge their participation in Christ’s kingship as exemplified in Στέφανος.” [46]

Conclusion

 This paper intended to show that the idea of a King Christology was present in the Book of Acts. The case has been stated through the foretelling and arrival of the kingdom, Jesus in the role of King, and Jesus fulfilling the role of King.  It was further intended to contrast with an “absentee Christology” or a “pneumatological” Christology.  Again, the intention was not to deny the ascension, nor to deny or downplay the work of the Holy Spirit.  Instead, it was to agree with the ascension but follow it up with an enthronement and a current and active reign of King.  It was also to acknowledge the work of the Holy Spirit but to also accurately observe the role that Jesus claimed the Holy Spirit would play.  The beautiful work of the Holy Spirit was apparently issued forth by Jesus (Acts 2:33), and the beautiful words given by the Holy Spirit originated with Jesus (John 16:13-14).        
 
 The idea of a King Christology in the Book of Acts does not appear to be original to me.  The enthronement and declaration that Jesus is “Lord of all” has appeared to be a valid Christology to others when studying the same book.  “The Christology of Acts is the Christology of Jesus of Nazareth, raised and exalted to the right hand of God.” [47]  “Luke thus comprehensively and deftly develops his κύριος Christology across both volumes of his literary project.  The two volumes together tell the one story of the Lord of all (κύριος πάντων, Acts 10:36).” [48]            
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 The Book of Acts seems to indicate a beginning for the Reigning King Christology.  At the ascension, Jesus goes to the right hand of God.  The angels promise that He will return again. As it has been suggested, these make nice bookends to the last days in which we now live.  And as Jesus has been given all authority and is now on the heavenly throne, this King “must reign” (1 Cor. 15:25) until the end when He shall deliver the kingdom up (1 Cor 15:24).  The Book of Acts tells of the beginning of the kingdom and the Reigning King, Jesus the Christ!