Bible Commentaries
Acts 2

Verses 1-13

Act 2:1-13

DESCENT OF THE HOLY SPIRIT
Acts 2:1-13

1 And when the day of Pentecost was now come,—The apostles had now been waiting about a week “for the promise of the Father.” There were three annual feasts of the Jews—the Passover, Pentecost, and the Feast of Tabernacles. The Passover commemorated the salvation of the first born in Egypt; the Pentecost celebrated the beginning of their harvest; and the Feast of Tabernacles commemorated their sojourn in the wilderness. There were four names given to this feast: (1) “Feast of Harvest” (Exodus 23:16); (2) “Feast of the First-Fruits” (Leviticus 23:17; Numbers 28:26); (3) “Feast of Weeks” (Exodus 34:22; Deuteronomy 16:10); (4) “Pentecost.” The last name is found only in the New Testament; it came fifty days after the Passover, and came on the first day of the week. In many respects it was considered the greatest feast of the year, and brought more people into Jerusalem than any of the other feasts. Some have contended that it commemorated the giving of the law upon Mount Sinai as it was, as they claimed, fifty days from the time they left Egypt to the giving of the law. There is no reference in the scriptures to this event in connection with this feast. At this time the Jews were scattered among all the civilized nations of the earth; many had come to the Passover, and had remained over to keep the Feast of Pentecost; also many came to this feast that had not attended the Feast of the Passover. On this day probably more Jews were in Jerusalem than at any other day in the year. This was a memorable day with the Jews, and became the birthday of the church. It was an opportune time for the Holy Spirit to come as a fulfillment of the promise made by Jesus. All things are now ready; Jesus had ascended to the Father about a week before this, after telling the apostles to wait in Jerusalem for the Holy Spirit; they had spent much of the time in prayer, and were now ready for the advent of the Holy Spirit. “They were all together in one place.” We do not know what place this was; probably it was the same room where they had spent the week.

2 And suddenly there came from heaven—While the group was waiting for the promise of the Holy Spirit, suddenly a sound came “as the rushing of a mighty wind.” There is no evidence that there was “a mighty wind,” but the sudden sound was like that of a storm or hurricane. The sound “filled all the house where they were sitting.” This describes the posture that they occupied at the moment that this sound came. This sound “came from heaven” as of a violent wind rushing along; this was the first miracle or manifestation of the great event.

3 And there appeared unto them tongues—This was the second miracle of the visible manifestation of the descent of the Holy Spirit. There appeared “tongues parting asunder,” or tongues parting among them; it seems that there was one great sheet of light, and that this broke up into different parts called “tongues,” and rested on each one of them. This was not “fire”; it was “like as of fire”; it is not said that there was either fire or wind; there was a noise and there were tongues; but there was felt neither blast nor burning. The noise was like a gust of wind borne violently along, and bringing with it tongues of flame which, distributing themselves among the disciples, settled for a moment on the head of each. There were not “cloven tongues,” but there was one tongue that rested upon each person. Some have contended that the tongue on each person was parted or forked, but this is not the meaning of the Greek word.

4 And they were all filled with the Holy Spirit,—Here we have the third event—they were “filled with the Holy Spirit.” The first was the sound which affected the ear, the second was the tongues which affected the eye, and now the Holy Spirit came upon them. These three events, the sound “from heaven,” the appearance unto them “tongues parting asunder,” and “all filled with the Holy Spirit,” came close together, but whether in quick succession or all together at the same moment cannot be determined with certainty. As a result of the Holy Spirit’s coming upon them they “began to speak with other tongues, as the Spirit gave them utterance.” It seems clear that the Holy Spirit here came only upon the apostles; they were Galileans, and verse 7 says that those who were speaking were Galileans. It is not to be understood that the company of one hundred and twenty mentioned in chapter 1 were all filled with the Holy Spirit, because not all of these were Galileans. They were speaking as “the Spirit gave them utterance.” They were not uttering unintelligible sounds nor using mere jargon of syllables with no meaning; their sentences were clear and their words distinct, so that “every man heard them speaking in his own language.” Hence, they used such language and such words as could be understood. There were probably twelve to fifteen different languages or dialects spoken by the multitude on this day; there were fifteen countries and provinces named, but we do not know whether there was a different dialect for each country.

5 Now there were dwelling at Jerusalem Jews,—Only a small portion of the Jews lived in Jerusalem or Palestine at this time; the greater number were natives of other lands dwelling in large colonies or in small communities. “Dwelling at Jerusalem” literally means “there were being housed in Jerusalem,” either temporarily or permanently in the city, Jews who were devout, religious men; they had a sacred regard for the law of Moses and the worship according to that law. “Devout men” literally means “taking hold well”; that is, “cautious,” “fearing.” The Jews were widely scattered over the Roman Empire at this time, and only the “devout” ones would make the long journey to Jerusalem to keep this feast.

6 And when this sound was heard,—There has been much discussion as to the meaning here; some think that the “sound as of the rushing of a mighty wind” was heard and brought the multitude together; others think that their speaking “with other tongues” was noised abroad and thus brought the multitude together. It could have been both; the miraculous manifestation, both of the physical appearance of the sound like that of a violent tempest and that of the speaking of tongues, when noised abroad, brought the curiosity-seeking multitude together. It is clear that the multitude did not come together until after the Holy Spirit had come upon the apostles. As the multitude assembled they were amazed, or caused to stand out by themselves, with wide open astonishment. The wonder grew and grew and spread and spread until the whole city had been brought together. This furnished the occasion for the proclamation of the gospel.

7-8 And they were all amazed and marvelled,—“Amazed” and “marvelled” are from different Greek words, and describe the state of confusion and astonishment that prevailed over the multitude. In their bewildered and astonished condition they were unable to account for such conditions, and asked: “Are not all these that speak Galilaeans?” This was one of the main forms of their exclamations; these men who were speaking were from only one province, and yet they were speaking the different dialects of all the people represented. Some think that the entire company of a hundred and twenty were speaking, but this is not sustained by the evidence, as all of those speaking were recognized to be Galileans. Greek was almost universally spoken over the whole of the eastern part of the Roman Empire, but most districts had their own dialect ; Aramaic was spoken in Palestine, and the people of Lycaonia h^d a language of their own; hence, Luke meant to say that the utterances of the disciples, inspired by the Holy Spirit, were made in a variety of dialects or languages.

9-11 Parthians and Medes and Elamites, and the dwellers—The countries mentioned here are in geographical order; the Parthians and Medes and Elamites lived far eastward beyond the Tigris River and the Caspian Sea; the Jews had been scattered there for several hundred years. “The dwellers in Mesopotamia” are mentioned next, and they lived between the Tigris and Euphrates Rivers; “Mesopotamia” means “between the rivers.” -The Jews had been taken as captives there; the Babylonian captivity was “between the rivers,” and some of the Jews never returned from that captivity. Next the Judeans are mentioned, because they designated a dialect of southern Palestine as distinguished from that of Galilee. Next in order are mentioned five provinces in Asia Minor; they are Cappadocia, Pontus, Asia, Phrygia, and Pamphylia; Cappadocia is in the southeastern portion of Asia Minor; Pontus is in the northeastern part bordering the Black Sea; Asia, meaning not the continent nor Asia Minor, but a smaller territory, the Roman province of that name which included the little countries of Mysia, Lydia, and Caria, bordering on the Aegean Sea and opposite to Greece. Phrygia and Pamphylia were located a little south of the central part of Asia Minor. Egypt is next mentioned, which was in Africa, south of the Mediterranean Sea, and Libya was west of Egypt, bordering the Mediterranean Sea. Many Jews dwelt in all these countries in Egypt as well as in Asia Minor; large colonies of Jews dwelt in Egypt, so that a Greek version of the Old Testament, called the Septuagint, had been made at Alexandria in the third century before the Christian Era. “Sojourners from Rome” were thought to be Romans who were proselytes or dwelling in Jerusalem for trade. “Jews” means those born of JewisJi parents; “proselytes” means those who were born of Gentile parents, or were of mixed parentage, partly Jewish and partly Gentile, but had become Converts to the Jewish religion. It cannot be determined whether both classes came from all the countries or from Rome only. It is sure that sojourners at Rome are included. Cretans were from the island of Crete in the Mediterranean Sea; the Arabians were the Jews who had settled in Arabia; a large number of Jews had settled in Arabia.

12-13 And they were all amazed, and were perplexed,—The effect that these wonderful things had on the multitude is here briefly described by the words “amazed, and were perplexed.” They were confounded, “perplexed,” and “amazed” at what they saw and heard. They turned in their amazement to each other and asked: “What meaneth this?” Literally their question meant: “What will this be,” or “become.” They believed that it was a sign or omen that signified something remarkable, but they did not know what to think of it. This question also describes a further state of their feeling—they were, in addition to being confounded, perplexed, and amazed, awestruck. Some attempted to dismiss the matter with the suggestion that “they are filled with new wine.” “New wine” is from the Greek “gleukous,” which means “sweet wine,” but was considered highly intoxicating; “sweet wine” kept a year was very intoxicating. There is some discussion as to who the “others” were; some had asked, “What meaneth this ?” but “others” mocked and accused them of being “filled with new wine.” Some think that those who made this accusation were other than those who had been mentioned. However, it seems that in the confusion and amazement some asked the question and others made the accusation; they were not agreed as to the cause of the manifestations which they saw and heard.

Verses 14-36

Act 2:14-36

THE CHURCH AT JERUSALEM
Acts 2:14 to Acts 6:7

PETER’S ADDRESS
Acts 2:14-36

14 But Peter, standing up with the eleven,—Each step in the progress of the history is important; Peter had been selected to be the spokesman, for to him had been committed the “keys of the kingdom of heaven” (Matthew 16:19); he had waited in Jerusalem until the Holy Spirit had come; he, with the others, was now ready to testify for Jesus. Through the miraculous manifestations the multitude had assembled and were anxious to know the cause of these momentous manifestations. They have given Peter an opportunity, or an invitation to speak, and he stood “up with the eleven” and made his address. Peter and the eleven make the twelve apostles now. Peter becomes the spokesman for the twelve. The large crowd and the confusion of tongues demanded loud speaking; hence, he “lifted up his voice.” By this means he demanded the attention in order that he might say to them what the Holy Spirit prompted him to speak. He first addressed the “men of Judaea,” or literally, men, Judeans, and dwellers at Jerusalem; he addressed them in a respectful way and received a respectful hearing.

15-16 For these are not drunken, as ye suppose----Peter first clears the situation; he removes the accusation that some had brought against them; this must be done before he can proceed with the more important things which the Spirit was to speak through him. The apostles had spent the time of vigilant waiting in prayer, as all devout Jews were accustomed to doing before the worship at Pentecost; hence, the charge that they were drunken was a serious one at this time, more serious than at other seasons; for, in the eyes of the Jews, it was a greater sin to be drunken at this time than at others. The impetuous Peter is now calm and courageous; he flatly denies the charge that he and his comrades are drunken. The charge had been made without proof; hence, circumstances were strongly against the assumption of his accusers. It was in the morning hour of prayer, only the third hour of the day; no Jew, certainly no devout Jew, would eat or drink before this hour was past. Men that got drunk did so at night, and this was only nine o’clock in the morning. The accusation was so absurd that Peter passes it by with the emphatic denial and the observation that all could make. He now points them to the real cause of all that they had heard and seen. He directed the attention of these pious Jews to one of their own prophets, Joel.

17-21 And it shall be in the last days, saith God,—This quotation from Joel is one of the scriptures that the Jews relied upon to prove the coming of the Messiah; they were correct in their understanding that it referred to the Messiah’s kingdom, but they were in error with respect to Jesus as being that Messiah. He claimed to be, but they rejected his claim; he proved that he was the Messiah, but they refused to accept the proof; they did not believe the evidence. “The last days” had come, and God had poured “forth of my Spirit,” and a literal fulfillment was at that time taking place in their very midst. The “wonders in the heaven above, and signs on the earth beneath,” were taking place at that time. “The sun shall be turned into darkness”; this had been done at the crucifixion of Jesus. (Luke 23:45.) “Before the day of the Lord come, that great and notable day,” has received various interpretations. The darkening of the sun with all the physical phenomena that go with it may have a primary fulfillment in the destruction of Jerusalem; this expression usually designates some time of fearful judgments. Whatever the prophecy of Joel may mean, Peter said that what was occurring at that time were the things which Joel said would come to pass in “the last days,” and hence “the last days” were now upon them. At this time “whosoever shall call on the name of the Lord shall be saved.” In the midst of these alarming events and wonders and terrible phenomena that foretold awful judgments, opportunity would be given to all who would “call on the name of the Lord” to be saved. That time was now, and they should begin calling upon the name of the Lord. The promise of deliverance, the “door of hope,” had now come to them, and the blessings were conditioned on their calling on the name of the Lord.

22 Ye men of Israel, hear these words:—Peter’s sermon may be divided into three divisions: (1) an explanation of the outpouring of the Holy Spirit with the fulfillment of the promise as made by Joel; (2) a description of the Lord upon whom they should call; and (3) a pointed appeal to acknowledge the Messiahship of Jesus who had been crucified, buried, raised from the dead, and ascended back to the Father. The first part of Peter’s address begins with verse 14 and closes with verse 21; the second part begins with verse 22 and closes with verse 28; the third part begins with verse 29 and closes with verse 36.

Jesus of Nazareth, a man approved of God—In the audience there are those who knew Jesus as “the Nazarene,” so he uses the title so that they could not misunderstand him. When Jesus asked the Jews and Romans in the Garden of Gethsemane whom they sought, they answered: “Jesus of Nazareth.” (John 18:5 John 18:7.) Jesus was not only “a man approved of God,” but he was proved to be from God. “Approved,” as used here, means to “show to be true,” or “to prove” to be true. All the miracles of Jesus are here included in “mighty works and wonders and signs”; three words to cover all that God did through Jesus. They could not deny the miracles wrought by Jesus.

23 him, being delivered up by the determinate counsel—This shows that Jesus was delivered by the Jews to the Roman authorities according to a definite plan that had been outlined by the prophets. Jesus willingly, when his hour came, gave himself into the hands of his enemy, and let them do what they would with him. God had willed the death of Jesus (John 3:16) and the death of Judas (Acts 1:16), but that fact did not clear Judas of the responsibility and guilt (Luke 22:22). Judas acted as a free moral agent; hence, Peter could say that “ye by the hand of lawless men did crucify and slay.” This places guilt upon those who took part in the crucifixion of Jesus. The Jews cried, “Crucify, crucify him” (Luke 23:21), and Pilate attempted to constrain them, but finally gave sentence against Jesus. Peter here made a bold charge against his hearers. They charged Peter and the other apostles with being drunk, but he charged them with the crucifixion of their Messiah.

24 whom God raised up, having loosed the pangs of death:—They had, with the hands of lawless men, crucified the Son of God, but God had raised him from the dead; what they did to Jesus is put in contrast with what God did for him. The works of man are frequently put in contrast with the works of God. This strong antithesis is emphasized frequently in the preaching of the apostles. When the time came, or when his hour arrived, God delivered Jesus into the hands of the wicked Jews; when they crucified him, God raised him from the dead, because it was not possible for the powers of death to keep him in the grave. It was as much the “determinate counsel and foreknowledge of God” to raise Jesus from the dead as it was to deliver him into the hands of lawless men to be crucified. There had been rumors of the resurrection in Jerusalem of Jesus, but Peter now stands without equivocation and declares the fact of his resurrection.

25-28 For David saith concerning him,—Peter here quotes Psalms 16:8-11; he attributes his prophecy to David. It is noticed that quotations in the New Testament from the Old Testament are not “word for word” and punctuation exact; often the Holy Spirit gives the meaning and not the exact words. David often spoke concerning himself, but the Holy Spirit who spoke through David also spoke of Christ; hence, a prophecy would have a primary fulfillment and an ultimate fulfillment. The sepulcher of David was in the city of Jerusalem. (1 Kings 2:10; Nehemiah 3:16.) The site of David’s tomb was then known to every Jew. David as a prophet took upon himself the task to speak of the Messiah as he was guided by the Holy Spirit; hence, he was not speaking altogether of himself when he referred to his flesh seeing corruption. “Hades” means the “unseen world.” David died and was buried and his tomb was in their midst; his body had decayed; hence, David could not have spoken of himself, but of the Messiah. Peter now argued that this prophecy of David that his body should not see corruption could not have referred to David himself, but to the Messiah.

29-31 Brethren, I may say unto you freely—Here begins the third part of Peter’s address. He shows them that David died and was buried within the city of Jerusalem, and that his tomb was with them and that his body had decayed; hence, David as a prophet did not apply the language to himself, but being a prophet he knew that God had sworn with an oath to him, that of the fruit of his loins he would set one upon his throne. Peter here refers to Psalms 132:11. Furthermore, Peter argues that God has fulfilled that oath and promise to David and that Christ was raised from the dead to sit on David’s throne. Peter here declares that David knew that in Psalms 16:10 he was describing the resurrection of the Messiah. David as king occupied the throne of the nation of Israel, the national people of God. The Messiah, who was to descend from him, was in like manner to be King of God’s people, his spiritual people; hence, the Messiah was to sit on David’s throne ruling the people of God. The royal government among the Lord’s national people was, properly speaking, a theocracy; that is, a government of which God was considered the Supreme Ruler, while the earthly king was God’s agent. Christ or the Messiah was to sit on David’s throne, or to be his successor, by becoming the King of God’s spiritual people.

32 This Jesus did God raise up,—Again, the Jews crucified Jesus, but God raised him up and has made the apostles witnesses of that resurrection. Peter now had proved that the prophecy was not fulfilled in David, and could not refer to him, or to an earthly king or person long after him; but it did refer to the Messiah. Then he affirmed that God did raise up Jesus from the dead, and proceeded to prove that this Jesus is the Christ. The “we” who “are witnesses” of the resurrection includes the twelve apostles, and may include other disciples who had seen Jesus after his resurrection. (1 Corinthians 15:6.)

33 Being therefore by the right hand of God exalted,—God had raised Jesus from the dead that he might sit on David’s throne, which is here called “the right hand of God exalted.” Jesus was not only raised from the dead, like Lazarus or the daughter of Jairus to die again, but he was raised from the dead to be exalted to the right hand of God. Again we see the contrast between what the Jews had done for Christ and what God had done. There is a similar phrase in Psalms 98:1 : “His right hand, and his holy arm, hath wrought salvation for him.” He had promised that if he returned to the Father he would send the Holy Spirit; since he had returned to the Father he has now sent the Holy Spirit. The physical manifestations which so confused and astonished the multitude were evidences that the Holy Spirit had come and they saw and heard these things.

34-35 For David ascended not into the heavens:—Peter further argues and proves that the prophecy here did not apply to David. He quotes Psalms 110:1. David had not ascended into the heavens, but Jesus had. It is clear that David understood this to refer to some other than himself; David with the Holy Spirit saw the Messiah come to the earth, suffer and die, be buried, raised from the dead, and ascend back to the Father, and seated at his right hand. This prophecy of David as to the Lord had been fulfilled. Some in that audience could recall that a few weeks before this time the Pharisees had been confused by a question about the meaning of this same passage, and they could not answer Jesus; if they had answered him truly they would have conceded his claim. (Matthew 22:42-45.)

36 Let all the house of Israel therefore know—“Let all the house of Israel” is equivalent to saying “let every house of Israel”; this appeal could be made only to Israel, for they only had known the prophecies, and they only had received the promises. “Know assuredly” is equivalent to believing the evidence that Peter had given to establish the fact that Jesus of Nazareth was the Messiah and therefore the Son of God. This was another way of telling them to believe on the Lord Jesus Christ. The fact that they were to believe was that God had “made him both Lord and Christ, this Jesus whom ye crucified.” Jesus who had been crucified, God had raised from the dead, exalted him to heaven, and set him on his own right hand; in this way God had shown that Jesus was the Messiah. He has been made “Lord” or ruler; he has all authority in heaven and on earth; he also had been made “Christ,” which means the Anointed One. This concluded Peter’s address; it closed with an appeal to believe the evidence that had been presented.

Verses 14-41

Act 2:14-41

THE PROMISE IS FOR ALL:

LESSONS FROM THE BOOK OF ACTS

Notes For Lesson Three: Proclaiming the Good News

(Acts 2:14-41)

At the end of the previous lesson, we saw how the Holy Spirit attracted the attention of the great crowd that had come to Jerusalem for the Pentecost holy day. Now we shall see how Peter takes this opportunity to proclaim the good news (the gospel) about Jesus Christ. Acts records this and many other gospel lessons in detail, and they can be very useful in helping us to see how the first century Christians understood and proclaimed the gospel.

Fulfilling Joel’s Prophecy (Acts 2:14-21)

Peter begins his lesson by quoting a Scripture, a prophecy from the book of Joel that contains several significant features. The prophecy helps us to appreciate more fully what God was doing on this great day and also helps us to understand his broader plans for the church of Jesus Christ. The passage from Joel is significant both in its own right, for the important themes that it establishes, and also as one of many instances that demonstrate the aspects of Jesus’ ministry that were part of Old Testament prophecy.

Before beginning the actual lesson, Peter offers a very brief rebuttal to those who claimed that the believers were drunk, in an attempt to explain the miraculous sights and sounds caused by the Spirit (Acts 2:14-16) . It is noteworthy that Peter does not dwell on this point, offering only one simple reason why their theory was unlikely, and then he just goes on to address those who would be willing to listen to the gospel. Peter knew that he was there to make use of a special opportunity, and did not choose to waste time arguing with hardened skeptics. His is a good example for us to follow.

The passage that Peter quotes is known for its significant statement that "everyone who calls on the name of the Lord will be saved" (Acts 2:17-21; see also Joel 2:28-32). Joel, writing several centuries before Christ*, foretold that certain things would happen "in the last days", referring not to the ’end of the world’, but rather to the era that would see the culmination, in Jesus, of everything that God was doing in the earlier history of Israel. The same term is used in Hebrews 1:2, where it is clear from the context that it refers to the time of the New Covenant as established by Jesus. The pouring out of the Spirit that they have just witnessed is only the prelude to a wider promise of the Spirit to all, which Peter will make specific in Acts 2:38.

Joel is one of the few prophetic books for which a definite date cannot be established beyond doubt. Its main historical reference is a to great locust swarm, which would have been quite memorable in his era, but which no longer helps us to determine the date of his prophecies. The most likely date is that it was in the same general era as Amos, namely the 8th century BC. But there are other possibilities, up to as late as the early 6th century BC. Fortunately, the date would not change any of the book’s major themes or teachings.

The passage from Joel talks about the Spirit allowing believers young and old, male and female, to dream, prophesy, and have visions. While there were many believers in the New Testament church who had miraculous abilities in these kinds of areas, these words are not meant to refer exclusively to the ’miraculous’ in the sense that it is most often understood. The early church understood prophecy in a more general sense than only as the straightforward prediction of future events. The early Christians considered prophecy to include those who were able to expound upon God’s Word with insight and accuracy, considering this a vital ’spiritual gift’ that came from God, but that was not ’miraculous’ in the sense that some of the Spirit’s other actions were.

The rest of the passage from Joel uses images of tumult to describe the spiritual upheaval that the church of Christ will bring into the world. These images should not be taken literally, because this kind of language was a common technique of the prophets to illustrate the dramatic, and often traumatic, effects that God’s actions have on the world. Some of the many other examples include passages such as Isaiah 13:9-13, Isaiah 34:4, and Ezekiel 32:7-10. The point is that the changes in our thinking and in our lives that come when we learn the truth about Jesus are so great that they will make it seem as if the moon, sun, and stars are suddenly gone from their familiar places. It is a figurative way of saying that following Jesus cannot be done in a casual way that simply makes him a part of our lives in the same way that we make room for our jobs, hobbies, and families. Rather, anyone who chooses genuinely to follow Jesus will find his or her priorities and perspectives completely re-arranged and re- defined. This then should be remembered when we come to Joel’s well known promise that "everyone who calls on the name of the Lord will be saved." He is by no means referring to those who verbally say "Lord, Lord", but means instead those who call out to God in readiness to turn their lives and souls over to him. These are the ones who will be saved, not those who simply make a ritual prayer and then turn back to their familiar worldly ways.

For Study or Discussion: (i) Consider Joel’s prophecy about the Spirit being poured out. How is it fulfilled in us? In what ways can his promise be fulfilled without any overtly ’miraculous’ signs? (ii) Look up the passages given above in Isaiah and Ezekiel, which use figurative language similar to that in Joel 2:30-31. See how many similar passages you can find in the prophetic books. Determine the contexts of these passages, and then what they were implying with the imagery about celestial bodies in tumult. What similarities are there with Joel that help us to see what he meant in the passage that Peter quotes?

The Good News About Jesus (Acts 2:22-41)

Peter next proceeds to a step-by -step discussion of who Jesus was and why he came. Almost everyone there would have been thoroughly familiar with the basic facts about Jesus, but what Peter’s lesson did was to put those facts into a new perspective that showed Jesus as the fulfillment of promise and prophecy, as Israel’s true Lord, and as the world’s Christ, or Anointed One. Peter also demonstrates implicitly how the gospel calls for each person who hears it to make a decision in response, a point that was not lost on his hearers.

Peter moves from Joel’s prophecy to some basic facts about Jesus’ life, calling him "a man accredited by God (Acts 2:22-24). These were familiar facts about a life still well- remembered: the miracles, the wonders, the crowds suddenly turning against him, and finally the crucifixion. But Peter adds to it a couple of very important points. First, he explicitly assigns responsibility for the crucifixion, not to Pilate or the hated Romans, but to those in the crowd, many of whom had been present when Jesus was tried and executed. Peter is also implying that even those who were not present bear some kind of responsibility - a concept that eventually will culminate in the noteworthy final response to Peter’s lesson. Peter also confirms to the crowd an event that many would only have known as a rumor or a theory, in bringing up the resurrection as the sequel to the crucifixion.

This leads to a detailed proclamation of the resurrection (2:25-35), in which Peter uses Scripture, history, and logic to persuade his listeners to believe that Jesus did truly raise from the dead. He quotes from Psalms 16:8-11, where David confidently said that God would not "abandon him to the grave", and that God will not "let your Holy One see decay". Peter suggests that these Scriptures could not have found their complete fulfillment in David*, because eventually he, like all men, died and was buried - in fact, Peter could even direct them to his tomb.

Peter is not suggesting that David was speaking only about the resurrection, and about nothing in his own lifetime. He certainly knew that in the context of the original Psalm, David was talking about himself. Instead, Peter is showing that David’s statements here found a much deeper fulfillment in Jesus, whether he may have been fully aware of it or whether he only dimly realized that this Psalm served a broader purpose. Note that we should be very careful in seeing explicit references to Christ in the Old Testament. While all of the Old Testament looks ahead to Jesus, and while there are many specific prophecies about him, we can only be certain that a passage refers to Jesus if either (i) the Jews in or before Jesus’ lifetime understood that a passage referred to the Messiah (e.g., Micah 5:2, which well before Christ was seen as a way the Messiah could be identified) or else (ii) As with this passage, the link is made in one of the New Testament books, which were inspired by the Holy Spirit. Any other apparent reference could be true, but should not be considered as definitely proven if it does not fall into one of these two cases.

Significantly, Peter then presents himself and the others with him as witnesses to the resurrection. This was of course exactly what Jesus told them that they would do. Most of his audience had not been privileged to see Jesus after his resurrection, but they could hear directly from those who did. Even today, we can read the testimony of Peter and the other witnesses, because it has been preserved for us in the Scriptures. Peter wants the crowd to realize that the resurrection changes everything they may otherwise have thought about Jesus. It proved him to be the Son of God and Israel’s savior (see verse 36), it provided an important step in laying the foundation for his church; and further, the truth of the resurrection places a responsibility on everyone who hears about it, calling them to make a decision about Jesus. In the preaching in Acts, the resurrection is one of the greatest points of emphasis, because it proves who Jesus really was, and because its incredible implications take away any excuse that humans might have to avoid a response to it. It is a revealing and convicting exercise to compare this emphasis to the things that the contemporary church emphasizes in teaching the gospel.

We now come to the spectacular conclusion of, and response to, this exposition of the gospel (Acts 2:36-41). The apostle boldly says that "all Israel" can know for certain that Jesus was both Lord and Christ. He was their Lord, their true master, and he showed that he had all authority to speak for God, but most of God’s people ultimately rejected him. He was the Christ, the Messiah, the Anointed One, the Savior who brought forgiveness of sins, but most of God’s people missed this because their minds were on more worldly goals. Therefore, those in the crowd whose minds were open and whose hearts were humble were "cut to the heart", and they anxiously asked what they could do, hoping that their mistake would not lead to irrevocable destruction.

God, of course, was by no means surprised at the way that Jesus was treated. Nor was he eager to take revenge on the world that had killed his Son. Rather, in the place of punishment he had prepared a promise, and the promise was full of grace. Unlike the earlier promise in Acts, when the apostles were promised that the Spirit would descend on them with power, this promise is not just for the original hearers and their children, but "for all who are far off, for all whom the Lord our God will call." There are, of course, conditions to the promise, but it is still a promise.

Repentance was necessary for Peter’s original hearers because many of them shared in the blame for Jesus being unjustly killed, but it is also required for all who would access God’s grace, because all of his share in the burden of placing Jesus on the cross, because we all have sinned. Baptism into Christ is no arbitrary instruction, but rather follows naturally from what Peter has revealed to the crowd. They, and we, are all responsible for Jesus’ death, and must thus become united with him in death if we wish to avoid the penalty of sin. And just as the resurrection gives proof that Jesus was God’s Son, so too when we are raised from the waters of baptism, we know that we have begun a new life in Jesus. This was all understood by Peter’s hearers, because he put the emphasis squarely on Jesus’ death, burial, and resurrection, and thus they saw plainly that what he told them to do flowed directly from the truths he had taught them. After some further persuasion to overcome whatever reluctance or fear they may have had (verse 40), there was soon a remarkable harvest that glorified God.

For Study or Discussion: What are the main points that Peter makes in his speech? Why did he choose to emphasize these particular points? What we can we learn from this that can help us when we attempt to teach unbelievers?

- Mark W. Garner, March 2002

Verses 37-41

Act 2:37-41

THE FIRST CONVERTS
Acts 2:37-41

37 Now when they heard this,—The effect of Peter’s address is now briefly narrated; it was a wonderful address and there were wonderful results. The simple declaration of facts, together with prophecies which supported the claim of Jesus as the Savior of the world, had such an effect on the hearts of the people that many were moved. “They were pricked in their heart,” which means that they were stung with remorse at the exceeding wickedness of their crime in the crucifixion; they must have been amazed at the stupid blindness with which they had acted. The leaders and the people had closed their eyes to the teaching of the prophecies which had spoken of their Messiah. “Pricked” is from the verb “katanusso,” which means “to pierce, to sting sharply, to stun, to smite.” Peter’s sermon carried conviction, and they felt keenly the sting of their conviction; hence, they asked Peter “and the rest of the apostles,” “What shall we do?” This shows that they regarded the other apostles with Peter as witnesses for Christ. Since he had brought conviction to them, surely Peter and the rest of the apostles would know what to do. They had been with J esus; they had seen him and talked with him since his resurrection ; they had seen him as he ascended; surely the Messiah would leave some word with them as to what they should do in order to receive remission of their sins. They recognize that there is something that they must do.

38 And Peter said unto them, Repent ye, and be baptized—This is possibly one of the most mooted scriptures in the New Testament; many theological controversies have been based on this verse. It should be remembered that after being convinced that Jesus was the Messiah and knowing that they had crucified him, they asked what they must do. This verse gives the answer to that question. While much controversy has been had about the meaning of the answer, it is plain and simple enough. These believers are told to “repent ye.” John had taught repentance and Jesus had taught repentance. He had included repentance in the commission. (Luke 24:47.) “Repent” had been the clarion cry of John in the wilderness (Matthew 3:2); it was the gospel call of Jesus (Mark 1:15); it was the demand of the apostles as they went out on their limited commission (Mark 6:12). They were not only to repent, but they were to “be baptized.” In giving the commission, Jesus said: “He that believeth and is baptized shall be saved.” John and Jesus had both preached baptism; Jesus had placed baptism in the commission; hence, the apostle Peter, guided by the Holy Spirit, gave the answer and told them what they should do. “Repent ye” is singular, while “be baptized every one of you” is in the plural. There is here also a change from the second to the third person; this change shows a break in the thought; the first thing to do is make a radical and complete change; this is done in repentance; then let each one be baptized “in the name of Jesus Christ.” This is the same as the command in Matthew 28:19. There is no distinction between “eis to onoma” and “en toi onomati” with “baptizo,” since “eis” and “en” are really the same word in origin. In Acts 10:48 “en toi onomati Iesou Christou” occurs, but “eis to onoma” is found in Acts 8:16 Acts 19:5. The use of “onoma” means in the name or with the authority of one, as “eis onoma prophetou” (Matthew 10:41) as a prophet, in the name of a prophet.

unto the remission of your sins;—The Greek is “eis aphesin ton hamartion humon”; this is the phrase over which there has been so much controversy. It seems to be clear. After Peter convinced the multitude that they had crucified the Messiah and that God had exalted him and that he was now at the right hand of God, in this state they asked: “What shall we do?” Evidently they were asking what to do to obtain remission of sins. Peter answers them and tells them to do two things—repent and be baptized. This is to be done by every one of them “in the name of Jesus Christ,” “eis aphesin ton hamartion humon” “unto the remission of your sins.” Much depends on the meaning of “eis”; some have claimed that it means “because of”; hence, they claim that baptism is “because of the remission of sins”; or one receives remission of sins before baptism. Others claim that “eis” means “for,” “in order to,” “unto” the remission of sins. Repentance and baptism are both “eis aphesin ton hamartion humon.” Herewith is submitted the best scholarship on the translation of “eis” and its accompanying phrase.

MEANING OF “EIS” IN Acts 2:38

ye shall receive the gift of the Holy Spirit.—Peter, by the Holy Spirit, promised two things on the condition that they repented arid were baptized in the name of Jesus Christ—“the remission of your sins” and “the gift of the Holy Spirit.” Much controversy exists as to whether this meant the Holy Spirit as a gift in that measure that the apostles now enjoyed, or whether “the gift of the Holy Spirit” was the ordinary measure that belonged to all Christians. It seems that some of the early Christians received miraculous measure of the Holy Spirit, and that this is what Peter meant. Joel had been quoted by Peter as being fulfilled at this time; hence, the Spirit dispensation was now beginning and those who obeyed the gospel would receive all the blessings promised by this dispensation.

39 For to you is the promise, and to your children,—“The promise” is the promise mentioned above; it was what Christ had termed “the promise of the Father” (Acts 1:4), and described as the baptism “in the Holy Spirit not many days hence.” This promise carried with it the blessings of salvation in Christ and all that accompanied a faithful life in his service. “To your children” includes the Jews, and “all that are afar off” includes the Gentiles; hence, all flesh would receive the blessings of the Holy Spirit. The limitations were set by the qualifying clause, “even as many as the Lord our God shall call unto him.” The Lord calls people by his gospel: “Whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ.” (2 Thessalonians 2:14.) “Whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how shall they hear without a preacher?” (Romans 10:13-14.) “And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me.” (John 6:45.) This shows how they are to learn of Jesus and how they are to call upon him. The gospel is to be preached which makes known Christ to the world; people hear it and believe it; they obey its commands and receive its blessings; in this way they come to God through Christ.

40 And with many other words he testified,—Luke did not record all that Peter said on this occasion; he gave a brief outline of the address that Peter made. The address may be formally arranged as follows:

PETER’S ADDRESS

Introduction:

1. Defense of the Apostles

2. Explanation of the Events

I. The Theme—Jesus Is the Christ

II. The Proof

1. The Works of Jesus

2. His Resurrection

a. Quotation from David

b.Exposition of Quotation

c.The Witness of the Disciples

3. The Gift of the Holy Spirit Promised

Peter exhorted the people to “save” themselves from “this crooked generation.” Peter’s “many other words” exhorted the people to accept Jesus as the Messiah. “Crooked” is from the Greek “skolias,” which is a word opposite of “orthos,” which means “straight”; they were “crooked” mentally, morally, and spiritually, since they were unbelieving Jews who had crucified their Messiah.

41 They then that received his word were baptized:—Some ancient manuscripts omit the word “gladly,” and the Standard Version follows the oldest manuscripts. They received the word by believing and obeying the gospel. People receive Christ today by receiving his teachings. Jesus said: “He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.” (John 13:20.) “He that heareth you heareth me; and he that rejecteth you rejecteth me; and he that rejecteth me rejecteth him that sent me.” (Luke 10:16.) To hear the apostles was to hear Christ, and to hear Christ was to hear God who sent him; hence, when they received the words of the apostles spoken by the Holy Spirit they were hearing the words of Christ, and therefore the word of God. They were baptized; all who received the word were baptized; the Holy Spirit through Peter had commanded them to be baptized. Those who were baptized were “added unto them”; that is, those who were baptized were added together, added to the church; there were “about three thousand souls.” Some think that these three thousand were added to the hundred and twenty, but since the phrase “unto them” is in italics, or supplied, they were simply added together.

Verses 42-47

Act 2:42-47

THE UNITY OF THE CHURCH
Acts 2:42-47

42 And they continued stedfastly in the apostles* teaching—These new disciples were not fickle; they “continued” in those things which they were taught. Here are mentioned four things in which they continued: (1) “apostles’ teaching,” (2) “fellowship,” (3) “in the breaking of bread,” and (4) “the prayers.” The teaching here mentioned is that which Jesus commissioned when he told his apostles to teach all the baptized ones everything that he had commanded. (Matthew 28:20.) “Fellowship” here means that common interest and mutual participation in those things which concern the welfare of each other. “Breaking of bread” comes from “klasei,” which is used only by Luke, and only in the phrase “breaking of bread”; the kindred verb for “break” occurs often, but, like the noun, only of breaking bread; hence, it is used to designate the celebration of the Lord’s Supper. “The prayers” means that all the services were accompanied with prayer; only stated times were given to prayer under the law, but now the prayers are offered continually, at any time and all time. (See Luke 5:33.)

43 And fear came upon every soul:—Wonder and amazement pervaded the entire group; the attention of the public was attracted to the disciples. “Fear” is used here in the sense of deep reverence and awe. “Many wonders and signs were done through the apostles.” The mockers were put to silence and awe came over them, and they were deterred from further opposition, even though they did not repent. The apostles were able to work many miracles, though no particular one is described at this point except the one in the next chapter, and that one is noticed only because it is connected with the arrest of the apostles.

44-45 And all that believed were together,—Some have thought that this means that they lived together in one house, but this is impossible since three thousand were converted on this day. It simply means that they “were together” in mind, in purpose, in faith, and in heart. It refers to the unity of spirit and mind and not so much to unity of organization. They “had all things common.” This clause seems to convey the idea of community of goods, lands, and possessions. It does not mean that everyone sold everything that was possessed, but that all held their possessions as a trust for the good of all. Christianity teaches that we are responsible for the welfare of each other and that we should render service, money, and everything for the welfare of others. “But whoso hath the world’s goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him?” (1 John 3:17.) Many of these Jews had come from a distance and had brought but little with them; their sojourn was longer than they expected; hence, they did not have sufficient supplies. In this condition those who did have gladly shared with those who had not.

46-47 And day by day, continuing stedfastly with one accord—This was not “communism,” but the disciples had their property at the disposal of the common good as it was needed. The disciples were still worshipping in the temple, as no wide separion had as yet come between the Christians and Jews. They broke their bread at home, and rejoiced in all of the temporal blessings that God had given to them. Those who contributed of their means to those who had not rejoiced in the opportunity to help others; while those who received help rejoiced that there were those who loved them and were able to help them. It was an occasion of all rejoicing together. The description of these early disciples closes

with their praising God and finding “favor with all the people.” “And the Lord added to them day by day those that were saved.” The word “church” is left out of the Standard Version asfnd “to them” is expressed; hence, the meaning is that those who heard the word, believed it, repented of their sins, and were baptized, were by this process added together, and thus formed the church. Every step was taken by divine guidance, and all rejoiced in the unity of the faith and in the love and fellowship of each other. As we leave this instructive chapter we are impressed with the power of the gospel as preached by Peter. We also are impressed with the simple procedure of the apostles in thus forming the church. The church is now functioning under the direction of the apostles, guided by the Holy Spirit. We see how people become Christians and we see them living the Christian life. Luke, the historian, is ready now to proceed further with the expansion of the church.

Questions on Acts

By E.M. Zerr

Acts Chapter 2

• · What day has now finally come?

• · Who are the antecedents of "they" in 1st verse?

• · What is said of their situation now?

• · Tell what came.

• · From where did it come?

• · How did it come?

• · Unto what was it likened?

• · What filled the house?

• · Find the antecedent of "they" in verse two.

• · And the one for "them" verse three.

• · What appeared at this time?

• · To what were they likened?

• · Upon how many did they sit?

• · Cite antecedents of "they" and "them" in verse four.

• · Did the fire fill them?

• · With what did they speak?

• · What enabled them to do this?

• · With what is "other" contrasted in verse four?

• · What kind of men were in Jerusalem now?

• · From what nations had they come?

• · Why were they there at this time?

• · Were they present when the sound came from heaven?

• · Tell what called them together.

• · And what confounded them?

• · Show the antecedent of "them" verse six.

• · And that for "his" verse six.

• · Show that for "they" in verse seven.

• · And of "these" in the seventh verse.

• · Why would being Galileans increase the mystery?

• · Were these the acquired tongoes of the visitors?

• · How many tongoes were spoken at this time?

• · State the subjcct matter of the tongues.

• · How did the demonstration affect the audience?

• · State the accusation made against the apostles.

• · What shows this was spoken in irony?

• · Who was the next spokesman?

• · With how many did he stand up?

• · Who would be required to make this number?

• · Name the antecedent of "his" and "my" in verse 14.

• · Would this indicate the others spoke?

• · To whom did the speaker address himself?

• · Designate antecedent of "these" in verse 15.

• · Why 3rd hour account for their not being drunk?

• · Who was Joel?

• · When was this prophecy to be fulfilled?

• · In "last days" of what dispensation?

• · Whom does "all flesh" include?

• · Did Peter understand this idea at this time?

• · Was all this prophecy fulfilled on this day?

• · When was verse 20 fulfilled?

• · Who shall be saved?

• · What person was introduced by the speaker?

• · Of whom had he been approved?

• · By what had he been approved?

• · Who are antecedents of "you" in verse 22?

• · From where had they come?

• · Where had Jesus performed his works?

• · Then how could it be among these people?

• · By what was Jesus delivered?

• · To whom was he delivered?

• · Then how could "ye" have crucified him?

• · What had God done for Jesus?

• · Why was it not possible for death to hold him?

• · Locate the prophecy quoted from David.

• · Whose soul is meant in the 27th verse?

• · Into what hell had it bcen sent?

• · What was not to see corruption?

• · To what fact did this prophecy refer?

• · What did Peter say of David’s sepulchre?

• · How did this fact affect this prophecy?

• · In what was Jesus related to David?

• · What place of David’s was Jesus to occupy?

• · What must he accomplish in order to do this?

• · To what fact were the apostles witnesses?

• · By what had Jesus been exalted?

• · To what place had he been exalted?

• · What had been promised to Jesus?

• · Had this promise been passed on to the apostles?

• · What had been shed forth?

• · By which of their senses did they perceive it?

• · Who had not ascended into the heavens? But who had?

• · State the conclusion from these two circumstances.

• · Identify the two ’’Lords’’ in verse 34.

• · When will verse 35 be accomplished?

• · State the conclusion of Peter’s discourse.

• · Why both Lord and Christ?

• · State the effect it had on the hearers.

• · To whom did they address themselves?

• · Why to them, seeing Peter alone spoke?

• · What was their question?

• · From which speaker did they get their answer?

• · What did he tell them first to do?

• · Why not tell them to believe on Christ?

• · How many of them were commanded?

• · Upon what authority was this command?

• · Into what result would it bring them?

• · What further gift was promised?

• · To whom was "the promise" made?

• · Locate this promise in the Old Testament.

• · Who are meant by the ones "afar off"?

• · Did Peter understand this at this time?

• · By what means would the Lord God call them?

• · What did Peter exhort them to do?

• · How can a sinner save himself?

• · What class was baptized?

• · How many were added that day?

• · To what degree did they continue?

• · What difference between apostles’ doctrine and teaching?

• · Give the meaning of fellowship.

• · To what does breaking bread refer?

• · What came upon everyone?

• · Did this mean that they were frightened?

• · What was performed by the apostles?

• · Explain theexpression "had all things common."

• · Had this been commanded?

• · On what ground was distribution made?

• · Where did they continually assemble?

• · Why at this place?

• · To what does "breaking bread" verse 46 refer?

• · How did it all affect the people?

• · Who were added to the church?

• · Who did the adding?

• · Of what institntion is this chapter the beginning?

• · What law was put in force here?

Acts Chapter Two

Ralph Starling

Now that Pentecost had fully come,

They were together united as one.

The Spirit of God filled the house like wind,

And with cloven tongues the work was begun.

Jerusalem was filled with 16 nations,

Hearing their own tongues was amazing.

Some said the men were full of new wine,

But Joel had prophesied Inspiration Divine.

Then Peter spoke to them about Christ,

His miracles, His preaching, His life.

Now they had refused the evidence he claimed,

And by wicked hands was crucified and slain.

Many convinced said, “What shall we do?”

Repent, be baptized, we are to tell you,

For the remission of sins and the Holy Ghost,

On that same day there were added 3000 souls.