18: 6-6-18 1

Acts 5:31 Jesus - Prince and Savior

When Jesus returned to heaven, He put His work of reconciliation into the hands of the members of His
Body. Through the Body of Christ, Jesus then extended His reconciliation first to the nation Israel - to His
own, who did not receive Him (Jn 1:11); who had in fact so recently rejected Him, and put Him to death on
a cross.

Now, why did God extend His reconciliation to Israel first - before the rest of the nations? Peter gave us
the key to this when he was speaking to the Jews after the healing of the lame man.

Turn to Acts chapter 3. Peter had just spoken to the people of the Prophet like unto Moses whom the LORD
God would raise up from among the brethren of Israel, whom the people must hearken to - or they would
be destroyed.

[Acts 3:25-26]

God had raised up His Servant Jesus out from the nation of Israel - He was the Prophet; the Messiah. Jesus
came speaking the words of the Father - and what were those words? They were the words of Life
everlasting (Jn 12:49-50). Those words were spoken first to Israel, that Israel might be first in being
blessed with remission of sins.

Why? Because Israel was the nation that God had made for Himself, after the nations had rejected Him at
Babel; they were His people, from whom He chose to bring forth His Christ. So it was to Israel that Jesus
was first offered - during Jesus= own lifetime, and even after He was glorified and ascended back to
heaven.

What was the first occasion that Jesus was offered to Israel after His glorification? On Pentecost. The
Holy Spirit worked through Peter to prove to Israel that Jesus was both God the Son and Israel=s Messiah.
Jesus was presented using very particular OT imagery on that day - He was presented to Israel as the Son of
David, an OT picture that all the people recognized as their Messiah.

That makes sense - that God would show Jesus to be the fulfillment of the types - the prophetic pictures of
Messiah, as found in the OT, which were so familiar to Israel. And indeed, many in Israel recognized their
Messiah in Jesus that day - three thousand souls gladly received the words of the Holy Spirit through Peter.

So the Holy Spirit continued to reveal Jesus to Israel as the fulfillment of their OT types of Messiah. A
short time later, Peter and John healed a man who was lame from birth in the name of Jesus. Then Peter
spoke to the Jews who had come to the temple to worship, who had seen the miracle.

Inspired by the Spirit, Peter presented Jesus as the Servant of Jehovah, by whose stripes, Israel was healed
(Is 53:5). And as mentioned before, Peter also showed Him to be the Prophet like unto Moses, another OT
image that the people identified with their Messiah (Jn 6:14).

After Peter and John were arrested, they had a new audience - the members of the Sanhedrin. As the rulers
of the Jewish nation, these men had the same knowledge of the types of Messiah in their OT - and the same
need for Him. Peter presented Jesus to the Sanhedrin as the stone that was set at naught by Ayou builders@
- the rulers of Israel - but that stone was raised up by God to be the head of the corner - the Stone of Israel,
another well-known figure of Messiah.
 18: 6-6-18 2
And we saw that the Lord continued to miraculously heal through the apostles, whomever would come to
them, while sharing with the people the One in whose power they wrought the healings - Jesus. The
Sanhedrin once again arrested the apostles, but an angel of the Lord released them from their detention cell,
and they resumed preaching and teaching at the temple.

When the apostles were brought before the Sanhedrin again, they were accused of violating their previous
ruling, not to speak at all nor teach in the name of Jesus. Their defense? They must obey God rather than
men - for God had told them through the angel to go, stand and speak in the temple to the people all the
words of this Life - Life everlasting.

It was an issue of obedience - to obey God rather than these rulers, who had set themselves against God.
The apostles, along with the Holy Spirit, were witnesses of these things, which they must speak, in
obedience to God.

Having defended the apostles= position which violated the court=s ruling, Peter then issued the indictment
of which the rulers stood accused in the heavenly court - they had slain Jesus, and hung Him on a tree - the
cross - but God raised Him from the dead - which proved their actions to be unrighteous.

This was the second time that Peter had laid this indictment on the Sanhedrin, for the Holy Spirit was intent
upon convicting them of their sin - that they might repent (Jn 16:7-11). Although there was no direct offer
to the rulers concerning salvation, Peter did speak of salvation being offered to Israel - for God=s hand was
still extended at this time to His nation. Let=s review Peter=s specific words to the Sanhedrin concerning
that salvation.

[Acts 5:30-31] God exalted Jesus with His right hand - the hand of authority and power, with the right and
might to do. Jesus was exalted out of the grave, overcoming death with eternal life, as his mortal body put
on immortality (1 Cor 15:53) - a body of glory. Then Jesus was exalted from the earth to heaven, to the
right hand of the Father, the position of honor equal to that of the Father, the position of power and
authority.

At the right hand of the Father, Jesus is now seated - for His work of redemption is finished. That work is
complete, and Jesus rests in it - but is He still working? Yes. In heaven, Jesus is working - He=s
interceding for believers with His Father, as their High Priest (Heb 7:25-26).

And on earth, Jesus is also working - through His Spirit, whom He poured out upon His Body of believers.
He is working as the heavenly Head of that Body to reconcile men to God. It is in this last capacity that
Peter was once again presenting Jesus - in this case, to the rulers of the nation Israel.

In verse 31, Peter refers to Jesus in His exalted state as Prince and Savior. In the KJV, the phrase reads,
AHim has God exalted with His right hand to be a Prince and a Savior@.

The words Ato be@ are in italics, indicating they are not in the original manuscript. This was added by the
translators to clarify the language, but it actually detracts from what is meant. Jesus wasn=t exalted by God
to be a Prince and a Savior - He was exalted as Prince and Savior; Prince and Savior describes Jesus in His
exalted state.

Again, the KJV has the indefinite article Aa@ in front of Prince and Savior - but the Greek does not possess
an indefinite article, and in this case, it once again detracts from the meaning. Jesus isn=t a Prince and a
Savior - He is Prince and Savior - the only one there is.
 18: 6-6-18 3
This Greek word for APrince@ is used only four times in the NT, and always in reference to Jesus. It is a
unique word, difficult to define in the English.

In the Greek, it is archegos. It is derived from the word arche, which means beginning, or rule, and the
word ago, which means to lead. Several ideas are communicated by the word: originator; source; founder;
author; pioneer; leader; and prince, as translated here. No single English word can fully embrace the
meaning of archegos.

Archegos primarily means one who takes the lead in, or provides the first occasion of, anything. But this
does not merely imply that he is the cause of something; he is more than that; he is the beginning of it; and
he is, in fact, the thing itself.

In Acts chapter 3, Peter called Jesus the Prince - archegos - of Life (Acts 3:15). Jesus is the source of life,
in that He pioneered the way to eternal life, through His death in the stead of men, and His victory over
death in the resurrection.

He, first, blazed the trail for all men to be saved by abolishing death and bringing life and immortality to
light for them (2 Tim 1:10). And now, Jesus leads men into that Life through the call of the gospel, by
which they learn of the reconciliation with God that is extended to them.

But as archegos, Jesus did more than lead men to eternal life. He is their salvation; He is their Life. We
can see it in His name - Jesus - AJehovah is salvation@. He is the thing itself.

In what sense? Because when men come to Jesus, believing in Him, He saves them by sharing His Life
with them - the very life that He brought out of death, through His resurrection. In believing, men are born
again; born of the Spirit, receiving eternal life for their bodies - by which they will live forever.

As archegos, Jesus is the Prince who leads them to eternal life - and that eternal life is the life of Jesus
Himself, dwelling within them. He leads them to salvation - and He Himself is their salvation.

A fuller understanding of archegos can be had by looking at a word in contrast to it. The more typical
word translated Prince@ or Aruler@ in Scripture is the Greek archon - from archo, to rule. This was the
word used to describe the rulers of the Jews, and even Satan as the prince of this world.

But whereas an archon is one who either temporarily acts as a leader, or who assumes leadership, an
archegos has an inherent right to be a leader. The Jewish rulers and Satan assumed their positions in this
world, and in their case, did so by self-appointment. Their leadership would only be temporary.

On the other hand, Jesus has an inherent right to His position as the Prince of Life - a built-in, implicit
right. Why? Because of who He is; and because of what He did.

Turn to Hebrews chapter 2. The author to the Hebrews was writing of the esteemed position of Jesus
before God the Father. Jesus is God the Son, whom the Father had appointed as heir of all things - by
whom He framed the ages (Heb 1:2) - the whole plan of the Father revolved around His Son.

All the earth would be put in subjection to the Son, one day - and to those who believe in Him. The author
then quoted Psalm 8, regarding mankind=s dominion over the earth, which has not yet been realized - but
will one day be realized.

[Heb 2:6-10]
 18: 6-6-18 4
v. 6-7 This is part of Psalm 8. God created mankind a little lower than the angels - that is to say, dwelling
below the heavens, on earth. But men being crowned with glory and honor speaks of their completion, as
glorified sons of God.

v. 8 We do not yet see all things in subjection to mankind, because there are still no glorified sons of God
on the earth, to rule over it. That will occur during the Kingdom Age.

There are not yet any ordinary men who have been glorified, but there is One Man who has been.

v. 9 Jesus was made a little lower than the angels, having come to the earth in a body of flesh; a mortal
body of humanity. He did so in order to have the ability to suffer death. This He did willingly, vicariously
- as the substitute for mankind, tasting death for each man, in their stead.

It was the grace of God the Father to offer His Son in the place of men - His plan, in order that He might
bestow His unmerited favor on men, and provide them with the Life that they needed. And once the Son
made Himself the offering for sin, the Father crowned Him with glory and honor - Prince and Savior.

v. 10 In this verse, we find the Greek word archegos again - translated “captain” in the KJV. Jesus is the
author, the pioneer of men=s salvation, unto eternal life - He blazed the trail for them - but that path to
glory led through death.

God is the sovereign of the universe - He has the say. And God had a plan, to bring many sons to glory -
that is, to have sons of God in bodies of glory.

It became God - it was fitting for Him, as Sovereign God - that in the interest of realizing His plan, He
would choose to make His Son Jesus, who was appointed to lead men to their salvation, pass through death
in order to generate the way for them - for it was the only way, and Jesus was the only one who could do it.
Only by the death of Jesus in their stead could men be freed from their bondage to sin. Only by the
exaltation of Jesus out of death, could the Life of Jesus be released, to be received by any and all that are
willing.

Jesus said, AExcept a corn of wheat falls into the ground and dies, it abides alone; but if it dies, it brings
forth much fruit@ (Jn 12:24). Jesus was that corn of wheat that had to die, in order for His Life to be
brought forth in many sons - unto glory.

In Jesus was Life - eternal life. To as many as received Him, to them He gave power to become sons of
God, to those who believe on His name (Jn 1:4, 12).

Here is the One who had the inherent right to lead men to eternal life: because of who He is - God, who has
Life in Himself (Jn 5:26); because He was appointed for the work, by Sovereign God; and because He
accomplished the work. This is Jesus as archegos.

The Holy Spirit inspired Peter to present Jesus before these Jewish rulers as the archegos: as Prince and
Savior. Peter did so in such a way as to evoke an OT image of the Messiah in this capacity - as Joseph,
who was the Prince and Savior of his people; and furthermore, of the world.

We=re going to look at the story of Joseph to refresh our memories about how Joseph is presented as a type
of Christ, as Prince and Savior; archegos. Turn to Genesis chapter 37.

Joseph was the eleventh of the twelve sons of Jacob, who would become the twelve tribes of Israel. At this
 18: 6-6-18 5
time, Jacob=s beloved wife Rachel had died in giving birth to Joseph=s brother, Jacob=s last son, Benjamin.
The account of Joseph begins when he is seventeen years old.

[Genesis 37:1-11]

v. 1 In obedience to God, Jacob dwelt in the land of Canaan, as did his father Isaac, and his grandfather,
Abraham. But as Jacob=s sons got older, they would tend not to maintain their separation from the
idolatrous Canaanites among whom they dwelt. This tendency would lead to intermarriage, which could
cause the family of Israel to be assimilated by the Canaanites.

God planned to make a nation for Himself from Jacob=s family, through whom He would bring forth the
Christ. If that family became assimilated by another people, God could not make a nation of them, could
He?

So in order to realize His plan, God would have to remove Jacob=s family from Canaan, and grow them up
into a nation in a land that would allow them to keep their separation. God would do this through one
particular son of Jacob - Joseph.

v. 2 The statement AThese are the generations of Jacob@ is routinely followed by a genealogy; yet we see
only one son listed: Joseph. Also, Jacob=s genealogy had already been listed (Gen 35:23-26). This is to
show us a change in the family record, with Joseph being given preeminence among the sons of Jacob.

Jacob=s firstborn son by his first wife, Leah, was Reuben. But First Chronicles 5:1 tells us that Reuben lost
his birthright by his sin of fornication with one of his father=s concubines, Bilhah (Gen 35:22).

Joseph was then given the birthright, for he was also a firstborn son - by Rachel. You could say that Joseph
had an inherent birthright. And Joseph would prove himself worthy of the birthright - by his obedience.
The firstborn son, possessing the birthright, was to rule over the family after the father=s death.

This is the first glimpse into the picture of Christ in Joseph. Reuben is like the first man, Adam. Adam’s
sin demonstrated his unfitness to rule over God’s creation - he couldn’t even rule over himself. But Jesus is
the second man, the Lord from heaven, who would succeed where the first man failed - in His obedience to
the will of God.

As the son who possessed the birthright, it was Joseph=s responsibility to shepherd his father=s flocks, and
he was also in charge of his brothers, in their work - who were all older than Joseph, with the exception of
his brother Benjamin. It was Joseph=s duty to report anything that affected the welfare of his father=s
flocks - even if that meant giving an evil report of his brothers, as in this case.

This was not only for the welfare of the flocks, but for the welfare of the brothers - for they needed
correction. You can imagine this did not go over well with the older brothers, though.

v. 3-4 The love of the father for his son here was not a matter of favoritism. From the beginning of the
account of Joseph to the end, there is no sin, no disobedience to be seen in Joseph - he was well-pleasing to
his father.

This power over sin clearly shows that Joseph was a believer, and as his father Jacob was also a believer,
they had a dimension of their relationship - a spiritual dimension - in which Joseph=s brothers, at this time,
could not share. The brothers of Joseph portray the rulers of the nation of Israel at the time when Jesus
came on the scene.
 18: 6-6-18 6

Joseph is a type of the Lord Jesus in his sinless humanity. Here we see the love of the Father for His Son -
His beloved Son, Jesus, in whom He was well-pleased Mt 3:17) - who always did the things that pleased
the Father (Jn 8:29).

The “coat of colors” actually refers to a full-length, sleeved coat in the Hebrew, which was a coat that the
heir of the father wore. The coat was a mark of distinction, showing the heir=s appointed position above
his brothers. Joseph=s brothers envied him for his position as the heir, as well as for the love that Jacob
showed to him.

v. 5-11 Joseph=s two dreams conveyed the same message: they prophetically declared that his brothers -
even his whole family - would bow down to him. Although Jacob did not understand how the dreams
would be realized, he believed that they were from God - that they were prophetic. But the thought of
bowing down to Joseph inflamed his brothers= rage; they hated Him all the more.

We see this reflects the relationship of Jesus with His own brethren, the Jews. He came to His own, but His
own did not receive Him (Jn 1:11).

Jesus was despised; the Jews did not esteem Him (Is 53:3). And the rulers of the nation actually hated and
envied Jesus; they eventually sought to have Him put to death - which we see next, with the brothers of
Joseph.

Joseph was sent by Jacob to check up on his brothers, and as the brothers see Joseph approach, they began
to conspire to slay him. Once Joseph was within their reach, they stripped him of his coat, and cast him
into a dry cistern. Then they sat down and ate bread, while Joseph in the cistern pleaded with them.

Instead of murdering Joseph, the brothers chose a living death for him - they decided to sell Joseph as a
slave to some Midianite merchantmen that happened to be passing by. They sold Joseph for twenty pieces
of silver - the price of a young man. Then the brothers deceived their father into believing that Joseph was
devoured by a wild beast by bringing him Joseph=s coat, dipped in goat=s blood.

These appalling circumstances in Joseph=s life would be mirrored thousands of years later in the life of
Jesus, as He was betrayed by His own for thirty pieces of silver, was tried and beaten, was given over into
the hands of the Gentiles, stripped of His garments and crucified.

On the same night that Jesus died as the Passover Lamb, to take away the sins of the world, the Jews were
celebrating their Passover feast, eating their unleavened bread with their lamb - hearts of stone that repelled
the Love of God, who was at that very time laying down His life for them.
The reaction of Jacob to the death of his son Joseph was deep mourning; he refused to be comforted.
Likewise, the nation Israel can know no consolation until they recognize Jesus as their Messiah; He is the
consolation of Israel (Lk 2:25).

The Midianite merchants sold Joseph to an Egyptian named Potiphar, who was an official in Pharaoh=s
court. Joseph served Potiphar as unto the Lord, and not to men, and Potiphar=s household began to flourish
- until finally, Potiphar made Joseph the overseer of all his house. Just as it was with his brothers, Joseph
found himself in the position of ruling. And how did Joseph rule? By serving.

But Potiphar had a wife, who lusted after Joseph; and when he would not succumb to her, she falsely
accused Joseph before Potiphar of trying to rape her. Potiphar was furious -but not at Joseph - at his wife.

Potiphar knew his wife, and he knew Joseph - he surmised what had really transpired. But he was in a
 18: 6-6-18 7
bind. Although he surmised that his wife was lying, Potiphar could not accuse her of doing so; after all, she
was a woman of position. Likewise, Potiphar could not afford to overlook her accusation - after all, Joseph
was a foreign slave.

So Potiphar acted against Joseph - forced to do so, as he saw it. But the sparing nature of the punishment
showed that he really knew Joseph was innocent. Potiphar had Joseph imprisoned indefinitely - another
kind of living death.

What do we see of Jesus, in these circumstances? The devil tried repeatedly to tempt Jesus into an unholy
alliance with him; but Jesus never succumbed to him, did He? Finally, the devil trumped up false charges
against Jesus, using the rulers of Israel to accuse Him before Pontius Pilate, the Roman governor - who had
the power to put Jesus to death.

The rulers backed Pilate into a corner, so that he was forced - as he saw it - to condemn Jesus to death. For
Pilate, like Potiphar, the cost was too great to stand behind his conscience, which bore witness that he was
condemning an innocent man.

In prison, Joseph was not alone. The LORD was with him, and showed him mercy. As Joseph served the
keeper of the prison, the LORD made all that Joseph did to prosper (Gen 39:21-23). Eventually, the keeper
of the prison delegated all of his duties to Joseph, who continued to practice ruling - by serving.

One day, the butler and the baker offended Pharaoh, and they were cast into prison. Each had a dream,
which Joseph interpreted; the butler would be released, but the baker would be put to death. The dreams
came to pass, but the butler forgot all about Joseph - until the appointed time, when the LORD prompted his
memory.

That time came two years later, when Pharaoh had two different and terrifying dreams, which none of his
wise men could interpret. It was then that the butler remembered Joseph, and his correct interpretation of
the dreams in prison.

So Pharaoh called for Joseph, who shaved and changed his garment, and came in to Pharaoh, telling him
that God would give Pharaoh the answer. After Pharaoh related the dreams, the LORD gave Joseph the
interpretation of them.

The two different dreams were really the same dream - God was showing Pharaoh what God was about to
do. There would be seven plenteous years in the land of Egypt, followed by seven years of a very grievous
famine. That was what the dreams meant, and God would shortly bring it to pass.

But Joseph didn=t stop there. He proceeded to tell Pharaoh what to do concerning the situation. We=ll
pick up the account in chapter 41, verse 33.

[Genesis 41:33-44]

v. 33-36 So Joseph laid out a plan for protecting Egypt from the dire famine that was to come. Whose
plan was this? God=s plan. It was marked with wisdom and insight.

Now we see the response of Pharaoh to the interpretation of his dreams by Joseph, and to his plan.

v. 37 The plan was good in his eyes. Pharaoh knew that Joseph had correctly interpreted the butler=s and
the baker=s dreams. He surmised that Joseph=s God had withheld the meaning of his own dreams from his
wise men, but had given the meaning to Joseph - and his own sense of the dreams concurred with Joseph=s
 18: 6-6-18 8
interpretation.

The plan that Joseph proposed was sound - and Pharaoh would have sensed this also came from Joseph=s
God - after all, would God give the dreams, and not the solution?

Pharaoh must have been amazed by the character of this young man before him - this man, who was a
foreigner and a slave. Joseph was completely at ease in the court of Pharaoh, speaking freely, boldly
asserting his mind in the matter, without even being asked.

And it would seem that Joseph was completely unconcerned for himself - his only motivation seemed to be
the welfare of others. He was concerned for the circumstances of Pharaoh=s people - as concerned as if
they were his own. It was as if Joseph was one of them; he identified with them. What wiser, more
discerning man could there be to set over the land of Egypt, to implement this plan?

v. 38-44 So Joseph, who had just been raised up out of prison, was exalted over all the land of Egypt by
Pharaoh, to rule over his house, and over all his people, and over the land of Egypt.

No more prison for Joseph! And Pharaoh established Joseph=s authority over Egypt, giving him the
trappings of royalty, making his word law - just as it was, for Pharaoh. All had to bow the knee to Joseph,
like as to Pharaoh - a sign of submission to him.

In the lifting up of Joseph out of prison, and the establishment of Joseph as ruler in Egypt, we see the
exaltation of our Lord Jesus. First God raised Jesus out from among the dead, resurrecting Him to new Life
- a Life in which death has no part. And just as Joseph had changed his garment when he came out of
prison, the body of Jesus was changed - to a body of glory.

Then God raised Jesus to the highest position - the right hand of the Father, the position of honor, and
power, and authority. And there, Jesus is seated, while the Father makes His enemies His footstool (Ps
110:1). In the end, every knee shall bow (Phil 2:10).

Having finished His work of redemption, God raised Jesus, Prince and Savior - so that He may effect
salvation, through reconciling men to God. And that was Joseph=s position, too - as ruler in Egypt, second
only to Pharaoh in the throne, Joseph was now vested with the power and authority to save Egypt from the
grievous famine that was looming - and, in fact, save the surrounding world.

At that time, Pharaoh gave Joseph a new name - Zaphnath-paaneah, which recent Egyptian translators
believe to mean AThe Salvation of the Life@ or Athe Salvation of the World@. Pharaoh also gave Joseph
a wife - Asenath, an Egyptian bride.

During the seven plenteous years, Joseph worked to gather up the harvest. And during that time of plenty,
Asenath bore two sons to Joseph.

[Genesis 44:50-57]

v. 50-51 Manasseh means “causing to forget”.

v. 52 Ephraim means AI shall be doubly fruitful@ - very fruitful.

Here we have another reflection of the life of Jesus. Even now, the Father is preparing a bride for the Lord
Jesus, as the Spirit gathers believers out of this world through the gospel. And like Asenath, that bride is a
Gentile bride.
 18: 6-6-18 9
During this time, God has made Jesus forget all of His toil on the cross, for the joy that is set before Him -
His bride. And Jesus has had to forget His father=s house, Israel, as well, but just for a time - for Israel had
to be set aside, because of their unbelief.

And meanwhile, the union of Christ with His Body of believers has borne much fruit on the earth, with the
Lord adding to the church daily those who are being saved (Acts 2:47). This is represented in the harvest
of the plentiful years that we see in the land of Egypt.

v. 53-57 So the seven years of grievous famine began - but in Egypt, there was bread - that is, grain. The
people cried out to Pharaoh - and who did he send them to? Joseph. Whatever Joseph said, they must do -
he held their very lives in his hand.

Pharaoh completely trusted that Joseph would meet the people=s needs - and Joseph did. All that came to
him, he sold to - in Egypt, and in all lands. Here we see Jesus, as the Bread of Life - the bread of God that
came down from heaven, and to give life to the world (Jn 6:33). And during the seven years of grievous
Tribulation that are coming to the earth, many will discover that Jesus is indeed the Prince of Life; the
Savior of the World.

[Return to Acts 5]

This is the picture of Joseph, as Prince and Savior, which Peter was presenting to the rulers of Israel. He
could have been their Prince and Savior, right then - for Jesus was sent to Israel first, to give them
repentance and forgiveness of sins - but their hearts were still hardened against Him, in unbelief. The
rulers - and the nation as a whole - refused to see that this was indeed their Messiah.

If we were to continue the story of Joseph, we would see that it took the desperate circumstances of the
grievous famine to drive the brothers to Egypt; and even then, they would not recognize Joseph at first. But
when they finally did, and saw that he forgave them, they would have the most joyful reunion with their
brother. That’s what lies in store for the nation Israel, when at last they are ready to look upon the One
whom they have pierced, and mourn.

Next week - read chapter 6.