Bible Commentaries
Acts 2

Verses 1-17

20 It seems that Judas did not pay for the freehold, but returned the thirty pieces of silver to the chief priests. They had a consultation, and used the money to complete the purchase. The freehold was called the Field of the Potter and was used for the burial of strangers ( Mat_27:7 ). But Judas not only lost his land and his life but also his place among the apostles.

21 These qualifications shut out the apostle Paul. He could never be one of the twelve, for he had not known the Lord at all during His earthly ministry. That the kingdom to Israel is in view is apparent from the very necessity of twelve apostles. Why would not the eleven be enough? Paul was associated with an indefinite number of apostles, but there must always be exactly twelve kingdom apostles, one for each of the tribes of Israel ( Mat_19:28 ).

26 The casting of lots was quite the opposite of a "lottery" in Israel. It was a constant recourse in order to know the mind of the Lord ( Pro_16:33 ). The lot is cast forth in a bosom, And from Jehovah is all its judgment. Matthias was duly and lawfully chosen and will have his place in the kingdom ruling over a tribe of Israel. That his name is not again mentioned does not disprove this, for several of the lesser apostles are never heard of afterward.

1 Pentecost is simply the Greek word "Fiftieth", because it was fifty days after the Passover. There were three festivals in Israel each year ( Exo_23:14 ). The first was the feast of unleavened bread, after the Passover; the second, the feast of harvest, or first fruits (which is here called Pentecost because it was held seven weeks after the Passover), and the feast of ingathering. As the latter is a type of the time when all Israel shall be saved, so Pentecost is a picture of the salvation of a first fruit of the nation. This is what occurred, both on the day of Pentecost and during the entire period covered by this book ( Jam_1:18 ),

2 This is not the reception of the spirit by the apostles, for they had already received it ( Joh_20:22 ). This is the "coming on" of power which the Lord had promised a few days before ( Act_1:8 ). The baptism of the spirit was given for cleansing (not power), and the filling for utterance .

5 To this day it has been the hope of the pious among the dispersion to return to Jerusalem. Many aged Jews have spent their last days there. So, on the day of Pentecost, there were many in the city who had been born abroad, but who had returned to dwell near the temple; They were typical of that return to the land of their fathers which will precede the setting up of the kingdom. Then salvation and deliverance will be in mount Zion and in Jerusalem ( Joe_2:32 ). To be in that remnant is the highest privilege open to the pious repatriate of the dispersion.

5 These men came literally from every nation under heaven. Then, as now, the Jew had penetrated to every part of the known world. The list of countries mentioned includes practically every language or dialect spoken at the time. They are grouped accordingly into

Eastern Aramaic, Central Grecian, Western Roman and Southern Egyptian dialects.

12 The object of this manifestation, as found in Joel, was to make them know that God was in the midst of Israel. ( Joe_2:27 ). Afterward the signs which usher in the day of the Lord were due. In other words, Pentecost was the prelude to the era of judgement which precedes the setting up of the kingdom. This shows that it was not intended to be the commencement of the present economy of grace which was later introduced through Paul's ministries. In that future judgment period the signs foretold by Peter will take place. The salvation offered at Pentecost was principally concerned with these judgment scenes through which they hoped to be saved for a place in the kingdom when Christ would return to the Mount of Olives.

14 Peter declaims . He does not address them in common words, but uses choice and rare expressions in making this oration. Perhaps this was done partly to meet and refute the charge of drunkenness. His immediate appeal is to their own Scriptures, which he brought home to them with power.

16 This is what . Such is Peter's interpretation of Pentecost. It was a fulfillment of ancient prophecy. God was in their midst as foretold in ( Joe_2:27 ). This, however, was introductory to the terrible celestial convulsions and earthly upheavals which prepare for the dreadful day of the Lord. It promised a time of trial and affliction unparalleled by any that earth has suffered hitherto. It introduced God in the character of an Avenger of His people, Who is about to gather the nations to battle and Who will destroy them in His fury. Had the nation of Israel repented, and the Pentecostal economy continued without interruption, there would never have been a parenthetic period like the present of which none of the prophets ever spoke, which was a secret hid in God ( Eph_3:9 ) and which presents God as a Supplicant, petitioning for conciliation, and preserving peace at all costs ( 2Co_5:20 ), Who showers His richest blessings on the nations and gives them a celestial allotment immeasurably beyond the highest thought of Pentecost.

Verses 18-37

18 Peter, not Joel, speaks of prophesying. It is an inspired break between that part of Joel's prophecy which was fulfilled at Pentecost and that which is yet future.

22 In the evangel of the kingdom the appeal is to the life of our Lord during His earthly ministry. Paul never knew Him in this character. He did not meet Him until after His ascension, and the present economy, based on Paul's experience and revelations, does not recognize Christ after the flesh. Peter's appeal, in proclaiming the kingdom, is no model for us now. Our relationship to Christ begins with His death, burial, resurrection and ascension.

23 The Jews knew that Christ should suffer. Their sacred scrolls were explicit. This was the counsel which determined His death beforehand.

24 The resurrection is the central and essential theme of every evangel. As Peter is proclaiming the kingdom, he proves His resurrection by referring his hearers to king David and his throne. David is the one with whom the throne covenant had been made ( 2Sa_23:5 ). It is as David's Heir that Christ will sit on the throne, ruling the nation of Israel, during the thousand years.

27 Death is a return. The spirit returns to God Who gave it ( Ecc_12:7 ). The soul returns to the unseen. The body returns to the soil ( Ecc_12:7 , cf . Gen_3:19 ). In the case of our Lord, He commended His spirit to the Father ( Luk_23:46 ). Here he speaks of His soul in the unseen. But His body did not return to the soil. In this His death differs from others. There was no dissolution or decomposition which accompanies the death of other men. His resurrection was unique also. Others who are vivified, will not rise with the same body which was put into the tomb, but God will give each one a body according to His pleasure ( 1Co_15:38 ). But He arose with the identical frame which bore our sins, pure, spotless and unsullied even by the hand of death.

30 God's covenants are of two kinds, conditional and unconditional. All those conditioned on human effort, such as the covenant at Sinai, end in failure. All dependent entirely on God, as the covenant with Abraham concerning the land, and with David, concerning the throne, are sure of fulfillment. Moreover, God interposes with an oath, so that there is nothing more sure than that One shall sit on David's throne ruling the sons of Israel.

34 The whole passage shows that Peter is proclaiming a literal king and a literal kingdom for Israel. The descent of the spirit had nothing to do with the formation of the body of Christ, but was a well known sign which indicated the approach of the judgment era which precedes Messiah's advent. In accordance with the burden of his message Peter chooses to bring before them king David and the covenant God made with him, because, if they accept his words, it is this covenant which would be fulfilled. They had crucified Him as the King of Israel. His resurrection proves Him to be the One Whom David foretold. All that remains to be done, should Israel, as a nation, repent, would be the judging of His enemies. This will occur in the judgment era. Here is no hint of, or preparation for, the present interval of undiluted grace, in which God is raising up His enemies, like Saul of Tarsus, to sit with Christ on His celestial throne.

Verses 38-47

38 Repentance and baptism lead to a probationary pardon, which may be withdrawn. This pardon is extended by Christ as the King. Its operation is illustrated by the parable of the ten thousand talent debtor (see Mat_18:27-34 ) whose debt was remitted, but who refused to remit the smaller sum which his fellow slave owed to him. Hence the remission of his debt was canceled. So it is with Israel in this chronicle. Many of those who, in the beginning, received the pardon of their sins, refused to share their pardon with the other nations, objecting to proselytes like Cornelius, raising a riot on the supposition that an alien has entered the sanctuary, seeking to kill Paul even though he brought alms to Jerusalem. They finally fall away ( Heb_6:6 ; Heb_10:27 ) where there is no longer any room for repentance, but a fearful prospect of judgment. This pardon, however, is in sharp contrast to our justification, or acquittal, which comes from the Judge on the sole grounds of grace and faith, and from which there can be no fall, as it places us beyond the sphere of judgment. Conciliation ( Rom_5:11 ) is immeasurably beyond any pardon, as it places us in the unclouded favor of God's grace.

39 The promise was to Israel both in the land and in the dispersion ( Dan_9:7 ). Those "afar" were Jews in the lands where God had driven them, and not Gentiles or the church.

40 The salvation was from the judgments about to visit that crooked generation.

42 The "breaking of bread" is an idiomatic Hebrew expression like our "taking tea" or the Arab's "eating salt", and denoted an ordinary meal. The bread, or flat cakes; which they used, were broken into convenient bits by each person and used as a spoon to convey the liquid portions of the meal to the mouth.

45 Each Israelite had an allotment according to the law, which could not be permanently disposed of, but came back to him at the jubilee. Those who had bought such allotments would lose them when the kingdom would be set up, for then there will be the great jubilee, when each allotment will be returned to its true tenant. These believers did not sell their own allotments, but those which they had acquired , which they would forfeit in the jubilee. This showed their faith in the coming of the kingdom.

1 It is evident that, at this time, there was no thought among the disciples of severing from the customs and worship of the nation. The sanctuary was their principal place of resort until persecution drove them from it.

2 Can we not see, in the man lame from his birth, a close likeness to the people of Israel? They had a beautiful way of approach to God, but it availed them little, for they were unable to walk through it, into the divine presence. The healing of the lame man was a sign ( Act_4:16 ). As a miracle it was full of significance. To those who read its message it proclaimed the advent of One Who could heal Israel's impotence and bring them, like the lame man, into God's house and fill them with joy and praise. But above all, it was a sign of that day when the desert shall rejoice and blossom as the narcissus, for then shall the lame man leap as a fallow deer ( Isa_35:6 ). The powers of the eon to come are present in Israel! No wonder the devout and reverent worshipers in the sanctuary are filled with awe and amazement! To them it was no mere prodigy, no unmeaning exhibition of supernatural power, but the key to that kingdom which was the goal of all their hopes and aspirations. It meant the end of the Gentile yoke, the sovereignty of Israel over the nations, the coming of Messiah and a thousand blessings for a thousand years.

5 How like are we to the lame man! We look to God for a bare alms, and He pours upon us the true riches and adds the joy of His presence. It was worth while to be lame for forty years to become the object of God's mercy and a signal instance of His power for the blessing of His people. So we, too, will one day bless the impotence and the trials which afford Him a field for the display of His favor. This is the "beautiful gate" which leads us into the sanctuary where the Divine Presence assures us of joy unending and unalloyed. Let us ask, expecting to receive.

5 God gives more and better than we seek, or hope to obtain.