Understanding Jesus's Words In Terms Of Inaugurated Eschatology

Jesus in these verses uses the words and phrases of Daniel 2:44 and Isaiah 44:3, 32:14-15, 43:10, 44:8, 49:6, all of which, in context, refer to the final restoration of Israel. This creates tension considering that he has just stated in v. 7, that the disciples will not know the time which the Father has fixed when the kingdom will be restored to Israel. The coming of the Holy Spirit cannot be inseparable from God’s plans and promises to Israel. The best way to make sense of the tension in these verses is by understanding Jesus’ words in terms of inaugurated eschatology. Jesus indicates in his answer (v. 7-8) that there is a future fulfillment of His promises to Israel, even while there is progress and fulfillment in the days of the disciples. Bach explains it best,

“The descent of the Holy Spirit on Pentecost, made possible by Jesus’ resurrection-ascension, marks the arrival of the “already” period of promise. Jesus functions now as Lord-Messiah, distributing blessings promised in

Two more general applications of the text that are likely less central to Luke intention but are related to the focus of this paper, may also be helpful. First, Christians should long for the future restoration of the kingdom to Israel, while still praying for and teaching the gospel to our Jewish neighbors who have not embraced their Messiah. This includes praying for missionaries to Jewish people groups and praying that the Lord would bring many who are physical children of Abraham to salvation. Second and finally, we who are Gentiles by birth should praise God that his plan was not just to bring salvation to Jerusalem and Judea-Samaria, but also to the “end of the earth” (1:8). We can praise the God who caused the Holy Spirit to call on Cornelius (Acts 10) and many years later, upon us even though we were not His