An important question to ask when we come to the New Testament is how the ministry of Jesus in his first coming relates to the Jewish apocalyptic context that we have been exploring. While some believe that it altered or even overturned previous Jewish expectations concerning the future, I would like to argue that Jesus’ ministry too ought to be situated and understood within this “most important context.” The apostles continued to hold to the same Jewish apocalyptic expectations as before and incorporated the life, death, and resurrection of the Jewish Messiah into their theology as the ultimate means by which God's promises to Israel would be fulfilled. Peter’s speech in Acts 3 is an excellent example of this apostolic formulation of the gospel.
Acts 3 begins with Peter and John healing a lame beggar and attracting an amazed crowd. Peter then explains to the Jews gathered there that the beggar was healed in the name of Jesus, whom they rejected and crucified (Acts 3:12-18). In light of this, he tells them, “Repent therefore, and turn back, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago” (vv. 19-21). The apostle viewed the death of the Messiah as instrumental to producing repentance in Israel that would lead to the return of Jesus and the restoration promised by the prophets. Thus, we can see that he maintained the same eschatological expectations that his predecessors had and understood Jesus' redemptive work as a key part of God's plan in bringing those hopes to fruition.
The rest of his sermon confirms that this was Peter’s thought process. He references Deuteronomy 18:18-19, pointing out that Jesus is the prophet whom the people of Israel must listen to and those who do not will be cut off (vv. 22-23). This reinforces that Israel’s salvation turns upon faith in Jesus. The apostle then states that all the prophets since Samuel “proclaimed these days” (v. 24). He is most likely referring to the “last days” (cf. Acts 2:17), which he believed were happening because he expected Jesus’ death and resurrection to bring about Israel’s national repentance and restoration and the return of the Messiah. Next, he reminds the audience that they are “the sons of the prophets and of the covenant” and are called to bring blessing to the nations (v. 25). Thus, it was all the more necessary for Jesus to be sent to them, that they might come to corporate repentance and fulfill their covenant calling: “God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness” (v. 26).
Of course, the national repentance and return that the apostles envisioned did not happen in their day. Instead, Israel was divided, with some believing in Jesus but many rejecting him. Moreover, God opened the door for the gospel to go to the Gentiles. However, did all this mean that God's plans for Israel were canceled? As Paul emphatically insists, “By no means!” (Rom 11:1, 11). Yes, “a partial hardening has come upon Israel” (Rom 11:25) and “salvation has come to the Gentiles” (Rom 11:11), but this serves “to make Israel jealous” (Rom 11:11) in the anticipation that one day “all Israel will be saved” (Rom 11:26). Therefore, even as we proclaim repentance and faith in Jesus for the forgiveness of sins to all nations (Lk 24:47), we continue to look forward to “the hope of Israel” (Acts 28:20) as the ultimate end goal in accordance with Jewish apocalyptic expectation.