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Acts 2

Study By: Bob Utley
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Paragraph Divisions Of Modern Translations

UBS4

NKJV

NRSV

TEV

NJB

The Coming of the Holy Spirit

Coming of the Holy Spirit

The Day of Pentecost

The Coming of the Holy Spirit

Pentecost

2:1-4

2:1-4

2:1-4

2:1-4

2:1-4
 

The Crowds Respond

      

2:5-13

2:5-13

2:5-13

2:5-13

2:5-13

Peter’s Speech at Pentecost

Peter’s Sermon

Peter’s Sermon

Peter’s Sermon

Peter’s Address to the Crowd

2:14-21

2:14-39

2:14-21

2:14-21

2:14-21

2:22-28

  

2:22-28

2:22-28

2:22-28

2:29-36

  

2:29-36

2:29-35

2:29-35
     

2:36

2:36
   

The Call to Repentance

  

The First Conversions

2:37-42

  

2:37-42

2:37

2:37-41
 

A Vital Church grows

  

2:38-39

  
 

2:40-47

  

2:40-42

The Early Christian Conversions

Life Among the Believers

    

Life Among the Believers

2:42

2:43-47

  

2:43-47

2:43-47

2:43
       

2:44-45
       

2:46-47

Reading Cycle Three (From “A Guide To Good Bible Reading” P. VI)

Following The Original Author’s Intent At The Paragraph Level

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author’s intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

    1. First paragraph

    2. Second paragraph

    3. Third paragraph

    4. Etc.

Contextual Insights

    A. This is the first sermon of the New Age. Notice the OT quotes and allusions in chapter 2. Peter is preaching to Jews from all over the Mediterranean world. The Scriptures he chooses reflect Jesus’ teachings of the two on the road to Emmaus (cf. Luke 24:21-32) and His post-resurrection visits with the disciples (cf. Luke 24:45).

      1. vv. 16-21 — Joel 2:28-32

      2. vv. 25-28 — Psalm 16:8-11

      3. v. 30 — an allusion to II Sam. 7:11-16 and Ps. 89:34 or 132:11

      4. vv. 34-35 — Psalm 110:1

    B. The fulfillment of Joel’s eschatological prophecy is a physical manifestation that the judgment of God that withdrew His Spirit from Israel after Malachi (or the author of Chronicles) is over! The Spirit has returned in Great Commission power and purpose!

    C. The confusion of languages from the Tower of Babel (cf. Genesis 11) is now reversed (at least symbolically). The New Age has begun.

    D. For now the “tongues” of Acts are different from the tongues of Corinth. There is no need for an interpreter. The message is exclusively evangelistic.

    Tongues in Acts are for believing Jews to recognize that God has accepted a new racial/geographical group of people into the Kingdom (i.e., Samaritans, Romans, etc.).

    The Corinthian tongues fit the cultural model of the Delphi Oracle. They address God not humans (cf. I Cor. 14:2). They edify the speaker (cf. I Cor. 14:4). Please do not take these observations as negative in any sense to the Corinthian model (cf. I Cor. 14:5,18). I believe it is still an ongoing spiritual gift. However, because of the questions of I Cor. 12:28-29, which expect a “no” answer, they are not for every believer! See full notes on the subject at I Corinthians 12 and 14 at www.freebiblecommentary.org

Word And Phrase Study

Text: Acts 2:1-4

1When the day of Pentecost had come, they were all together in one place. 2And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. 3And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. 4And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance.

2:1 “Pentecost” This annual Jewish Feast is also called “Feast of Weeks” (cf. Exod. 34:22; Deut. 16:10). The term “Pentecost” means “fiftieth.” This feast was held fifty days (seven weeks) after Passover (i.e., numbering from the second day of the Feast of Unleavened Bread). It had three purposes in Jesus’ day:

    1. commemoration of giving of the Law to Moses (cf. Jubliees 1:1)

    2. thanksgiving to God for the harvest

    3. an offering of the first fruits (i.e., a sign of YHWH’s ownership of the whole harvest) of the grain harvest. The OT background is in Exod. 23:16-17; 34:22; Lev. 23:15-21; Num. 28:26-31 and Deut. 16:9-12.

· NASB, NRSV “had come”
NKJV “had fully come”
TEV “came”
NJB “came around”

This is literally “had been filled.” It is a present passive infinitive. This was a divine appointment and fulfillment of divine purpose. It is used only in Luke’s writings (cf. Luke 8:23; 9:51; here; and a similar metaphor in Luke 2:6). Human history is calendared by YHWH.

M. R. Vincent, Word Studies, vol. 1, p. 224, reminds us that the Jews saw the day as a container to be filled. The time of Pentecost had fully come! It was also the time of God’s special inauguration of the Age of the Spirit, the beginning of the church.

· “they were all together in one place” This phrase implies unity of both place and mind (cf. 1:14). It is not certain where this occurred. It was probably in the “upper room” (cf. Acts 1:13; “house,” v. 2), but at some point the Temple is involved in this experience (cf. Luke 24:53; size of group in v. 47).

2:2 “came from heaven a noise like a violent rushing wind” In this entire section the emphasis is on the sound, not the wind or fire. This is similar to Gen. 3:8. In the OT the word ruah (BDB 924) is used of breath, wind, and Spirit (cf. Ezek. 37:9-14); in the NT pneuma is used of wind and the Holy Spirit (cf. John 3:5-8). The term wind in this verse is pnoe„. It is used only here and in 17:25. The term pneuma is used of the Spirit in v. 4.

Special Topic: Spirit (Pneuma) In The Nt

The Greek term for “spirit” is used in several ways in the NT. Here are some representative classifications and examples.

    A. of the Triune God

      1. of the Father (cf. John 4:24)

      2. of the Son (cf. Rom. 8:9-10; II Cor. 3:17; Gal. 4:6; I Pet. 1:11)

      3. of the Holy Spirit (cf. Mark 1:11; Matt. 3:16; 10:20; John 3:5,6,8; 7:39; 14:17; Acts 2:4; 5:9; 8:29,35; Rom. 1:4; 8:11,16; I Cor. 2:4,10,11,13,14; 12:7)

    B. of the human life force

      1. of Jesus (cf. Mark 8:12; John 11:33,38; 13:21)

      2. of mankind (cf. Matt. 22:43; Acts 7:59; 17:16; 20:22; Rom. 1:9; 8:16; I Cor. 2:11; 5:3-5; 7:34; 15:45; 16:18; II Cor. 2:13; 7:13; Phil. 4:23; Col. 2:5)

    C. of the spiritual realm

      1. spiritual beings

        a. good (i.e., angels, cf. Acts 23:8-9; Heb. 1:14)

        b. evil (i.e., demonic, cf. Matt. 8:16; 10:1; 12:43,45; Acts 5:16; 8:7; 16:16; 19:12-21; Eph. 6:12)

        c. ghosts (cf. Luke 24:37)

      2. spiritual discernment (cf. Matt. 5:3; 26:41; John 3:6; 4:23; Acts 18:25; 19:21; Rom. 2:29; 7:6; 8:4,10; 12:11; I Cor. 14:37)

      3. spiritual things (cf. John 6:63; Rom. 2:29; 8:2,5,9,15; 15:27; I Cor. 9:11; 14:12)

      4. spiritual gifts (cf. I Cor. 12:1; 14:1)

      5. inspiration of the Spirit (cf. Matt. 22:43; Luke 2:27; Eph. 1:17)

      6. spiritual body (cf. I Cor. 15:44-45)

    Characterizes

      1. the attitude of the world (cf. Rom. 8:15; 11:8; I Cor. 2:12)

      2. thinking process of humans (cf. Acts 6:10; Rom. 8:6; I Cor. 4:2)

    E. of the physical realm

      1. wind (cf. Matt. 7:25,27; John 3:8; Acts 2:2)

      2. breath (cf. Acts 17:25; II Thess. 2:8)

It is obvious that this term must be interpreted in light of its immediate context. There are various shades of meaning which can refer to (1) the physical world; (2) the unseen world; (3) as well as persons of this physical world or of the spiritual realm.

The Holy Spirit is that part of the Triune God who is supremely active in this stage of history. The new age of the Spirit has come. All that is good, holy, right, and true relates to Him. His presence, gifts, and ministry are crucial in the furtherance of the gospel and the success of the Kingdom of God (cf. John 14 and 16). He does not draw attention to Himself, but to Christ (cf. John 16:13-14). He convicts, convinces, woos, baptizes, and matures all believers (cf. John 16:8-11).

2:3 “tongues as of fire distributing themselves” The text appears to describe a sound and light event. The light-like fire was at first unified, but broke into separate manifestations and gathered on each believer. Each person in the Upper Room—Apostles, Jesus’ family members, and disciples—had visible confirmation of their inclusion. The church was one!

The Feast of Pentecost had developed in Judaism as a celebration of the giving of the Law to Moses on Mt. Sinai (when the tradition developed is uncertain, it was definitely by the second century a.d., but probably much earlier). Therefore, the loud wind and fire may be a reminder of the awesomeness of YHWH descending on Horeb (cf. Exod. 19:16).

In the OT fire symbolizes (1) the presence of deity; (2) judgement (cf. Isa. 66:15-18); or (3) purification (cf. Exod. 3:2; Deut. 5:4 and Matt. 3:11). Luke is using an analogy to try to express a unique occurrence of a physical manifestation of the Spirit. See Special Topic following.

Special Topic: Fire

Fire has both positive and negative connotations in Scripture.

    A. Positive

      1. warms (cf. Isa. 44:15; John 18:18)

      2. lights (cf. Isa. 50:11; Matt. 25:1-13)

      3. cooks (cf. Exod. 12:8; Isa. 44:15-16; John 21:9)

      4. purifies (cf. Num. 31:22-23; Pro. 17:3; Isa. 1:25; 6:6-8; Jer. 6:29; Mal. 3:2-3)

      5. holiness (cf. Gen. 15:17; Exod. 3:2; 19:18; Ezek. 1:27; Heb. 12:29)

      6. God’s leadership (cf. Exod. 13:21; Num. 14:14; I Kgs. 18:24)

      7. God’s empowering (cf. Acts 2:3)

      8. Protection (cf. Zech. 2:5)

    B. Negative

      1. burns (cf. Josh. 6:24; 8:8; 11:11; Matt. 22:7)

      2. destroys (cf. Gen. 19:24; Lev. 10:1-2)

      3. anger (cf. Num. 21:28; Isa. 10:16; Zech. 12:6)

      4. punishment (cf. Gen. 38:24; Lev. 20:14; 21:9; Josh. 7:15)

      5. false eschatological sign (cf. Rev. 13:13)

    C. God’s anger against sin is expressed in fire metaphors

      1. His anger burns (cf. Hos. 8:5; Zeph. 3:8)

      2. He pours out fire (cf. Nah. 1:6)

      3. eternal fire (cf. Jer. 15:14; 17:4)

      4. eschatological judgment (cf. Matt. 3:10; 13:40; John 15:6; II Thess. 1:7; II Pet. 3:7-10; Rev. 8:7; 16:8)

    D. Like so many metaphors in the Bible (i.e., leaven, lion) fire can be a blessing or a curse depending on the context.

· “each one of them” There was no distinction made between Apostles or disciples; men or women (cf. Joel 2:28-32; Acts 2:16-21).

2:4 “they were all filled with the Holy Spirit” This event is mentioned in Luke 24:49 and called “the promise of My Father.” “Filling” is repeatable (cf. 2:4; 4:8,31; 6:3,5; 7:55; 9:17; 11:24; 13:9). It implies daily Christlikeness (cf. Eph. 5:18 compared with Col. 3:16). This is different from baptism of the Spirit, which denotes the initial Christian experience or incorporation into Christ (cf. I Cor. 12:13; Eph. 4:4-5). Filling is the spiritual empowering for effective ministry (cf. Eph. 5:18-20), here evangelism! See note at 3:10.

In many ways some segments of Evangelicalism have reacted to what they see as excess in the area of spiritual experience and have depreciated the NT emphasis on the Holy Spirit. Two books that have helped me work through this issue are by Gordon Fee.

    1. Gospel and Spirit

    2. Paul, the Spirit, and the People of God

See full note at 5:17.

· NASB, NKJV “began to speak with other tongues”
NRSV “began to speak in other languages”
TEV “talk in other languages”
NJB “began to speak in different languages”

Literally it is “other tongues” (heterais glo„sais). The translation “different languages” reflects the understanding of this term based on the context of vv. 6 and 11. The other possible translation is “ecstatic utterances,” based on I Corinthians 12-14 and possibly Acts 2:13. It is uncertain how many different languages were being spoken, but it was many. If you try to add up all the countries and regions in vv. 9-11 it must have been well over twenty. Several of the 120 believers must have spoken the same language.

God did something unique and powerful to inspire this small group of frightened men and women waiting in a locked upper room to become bold proclaimers of the gospel (both men and women). Whatever this initial sign of the coming of the promised Holy Spirit was, God also used it to confirm His acceptance of other groups (e.g., Samaritans, Roman army officers, and Gentiles). “Tongues” in Acts was always a sign to believers that the gospel had overcome another ethnic, geographical barrier. There is a distinctive difference between the tongues of Acts and Paul’s later ministry in Corinth (cf. I Corinthians 12-14).

Theologically it is possible that Pentecost is the direct opposite of the tower of Babel (cf. Genesis 10-11). As prideful, rebellious humans asserted their independence (i.e., refusal to disperse and fill the earth), God implemented His will by the insertion of multiple languages. Now, in the new age of the Spirit, the nationalism which impedes humans from uniting (i.e., one world government of the eschaton) has for believers been reversed. Christian fellowship across every human boundary (i.e., age, sex, class, geography, language) is the reversal of the consequences of Genesis 3.

· “as the Spirit was giving them utterance” The verb is imperfect active indicative, meaning the Spirit began to give them. The word “utterance” (apophtheggomai) is a present passive (deponent) infinitive. This term is only used by Luke in Acts (cf. 2:4,14; 26:25). It is used in the Septuagint for the speaking of prophets (i.e., Spirit-inspired speech, cf. Deut. 32:2; I Chr. 25:1; Ezek. 13:9,19; Mic. 5:11; Zech. 10:2).

I prefer this interpretation to the Classical Greek etymological meaning “raised volume,” “impassioned speaking,” or “elevated rhetorical speaking.” Luke knew the Septuagint and was influenced by its terminology. The Septuagint was the Bible of the Mediterranean world and became the Bible of the Church.

Text: Acts 2:5-13

5Now there were Jews living in Jerusalem, devout men from every nation under heaven. 6And when this sound occurred, the crowd came together, and were bewildered because each one of them was hearing them speak in his own language. 7They were amazed and astonished, saying, “Why, are not all these who are speaking Galileans? 8”And how is it that we each hear them in our own language to which we were born? 9”Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, 11Cretans and Arabs—we hear them in our own tongues speaking of the mighty deeds of God.” 12And they all continued in amazement and great perplexity, saying to one another, “What does this mean?” 13But others were mocking and saying, “They are full of sweet wine.”

2:5 “devout” This term means “taking hold of something well” (cf. LXX Lev. 15:31; Micah 7:2). In the case of first century Judaism, it implies a reverence toward God and the traditions of the Elders (i.e., Oral Traditions, which became the Talmud). These were pious, religious men (cf. 8:2; 22:12; Luke 2:25). This is similar in meaning to “blameless” used of Noah and Job.

· “from every nation under heaven” All male Jews were strongly urged to attend the three major annual feast days (cf. Leviticus 23) at the Temple (cf. Deut. 16:16). There were

    1. probably pilgrims from all over the Mediterranean area who had come to Jerusalem for Passover and stayed until Pentecost

    2. permanent residents who had moved from somewhere outside of Jerusalem (cf. use of the word in 4:16; 7:24; 9:22,32)

This has great theological implications (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8).

2:6 “when this sound occurred” This could refer to (1) the noise of the rushing wind (cf. v. 2) or (2) the believers speaking in other languages (cf. v. 4).

· NASB, NRSV,
NJB “bewildered”
NKJV “confused”
TEV “excited”

This same term is used in the Septuagint in Gen. 11:7,9, relating to the confusion of languages at the Tower of Babel. I think Pentecost is the symbolic reversal of the nationalism begun at the Tower of Babel, first in punishment for mankind’s sinful rejection of God’s will to disperse and second for mankind’s protection from a one-world government. The Jerome Biblical Commentary, vol. 2, p. 172, further reinforces this view by the use of diamezizo„ in Acts 2:3, which is a rare term, but also used in the Septuagint of Deut. 32:8 for dispersion of the Tower of Babel. Believers are no longer separated by nationality! See note at 9:22.

· “the crowd came together” This implies that this occurred in the Temple area because a great crowd could not fit in a small upper room or in the small streets of Jerusalem.

· “And how is it that we each hear them in our own language to which we were born” This may have been a miracle of hearing, not necessarily speaking (cf. vv. 8 and 11). If this many people, all speaking a different language, spoke at the same time it would be confusion. This is the theological reversal of The Tower of Babel (cf. Genesis11).

This is the Greek term dialektos (cf. v. 8), from which we get the English term “dialect.” Luke uses this term often in Acts (cf. 1:19; 2:6,8; 21:40; 22:2; 26:14). It is used in the sense of “language.” However, in this context, dialect may be the intended meaning. These Jews heard about Jesus in their mother dialect. This was meant to be a confirming sign to them of the truthfulness of the new message about God and its universal inclusion!

2:7,12 Notice all the different terms expressing high emotions in this context.

    sunecho„, “bewildered” (v. 6)

    existo„mi, “amazed” (v. 7)

    thaumazo„, “astonished” (v. 7)

    diaporeo„, “perplexed” (v. 12)

· “Why, are not all these who are speaking Galileans” This rhetorical question (expecting a “yes” answer) was asked because of their northern accent (i.e., dialect, cf. Matt. 26:73). The word “why” reflects the Greek term idou (behold), used twenty three times in Acts and Luke.

2:9 “Parthians, Medes, Elamites, and residents of Mesopotamia” All of these groups were from the Fertile Crescent (Mesopotamia), where Abraham was called from (Ur of the Chaldees, cf. Gen. 11:28) and from where Israel and Judah had been exiled (Assyrian, Babylonian).

· “Judea” Why is Judea listed between two other unrelated countries? Why is it listed without the article, which would be grammatically correct? Why would it surprise people of Judea that Galileans spoke Aramaic? Because of these questions many have that supposed an early scribal error has occurred and this term refers to another nation.

    1. Tertullian, Augustine — Armenia

    2. Jerome — Syria

    3. Chrysostom, Erasmus — India

    4. for several modern suggestions see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 293.

2:9-10 “Cappadocia, Pontus and Asia, Phrygia and Pamphylia” These were groups from modern Turkey.

2:10 “Egypt and the district of Libya around Cyrene” These were groups from North Africa.

· “from Rome” Jewish pilgrims who were converted on this occasion may have been the origin of the church in Rome.

· “proselytes” This refers to Gentile converts to Judaism who were required

    1. to keep the Mosaic law

    2. that males be circumcised

    3. to baptize themselves before witnesses

    4. when possible to offer a sacrifice in the Temple

They were present in Jerusalem because all Jewish males were required to attend the three major feast days annually (cf. Exodus 23 and Leviticus 23).

2:11 “Cretans” This was a large island in the Mediterranean close to Turkey. It may have stood as a collective term for all the islands of the Aegean.

· “Arabs” This would refer to the descendants of Esau. There were numerous Arab tribes spread out across the southern Near East. This list represented to Jewish people of the first century the entire known world. It may be a metaphor similar to the seventy languages of the world as a Jewish symbol of all humanity (cf. Luke 10). This same idea is expressed in Deut. 32:8 in the LXX.

2:12 These pilgrims recognized this special event as a sign of significance. Peter seizes the moment to answer their questions.

2:13 “They are full” This is a Periphrastic perfect passive indicative, which asserts that these disciples had drunk themselves into a state of drunkenness and they remained intoxicated.

· “sweet wine” One explanation of the situation was that these followers of Jesus were drunk (cf. Eph. 5:18a). How did drunkenness explain the linguistic abilities? I am sure there was also an atmosphere of excitement and joy.

Special Topic: Biblical Attitudes Toward Alcohol And Alcoholism

    I. Biblical Terms

      A. Old Testament

        1. Yayin — This is the general term for wine (BDB 406), which is used 141 times. The etymology is uncertain because it is not from a Hebrew root. It always means fermented fruit juice, usually grape. Some typical passages are Gen. 9:21; Exod. 29:40; Num. 15:5,10.

        2. Tirosh — This is “new wine” (BDB 440). Because of climatic conditions of the Near East, fermentation started as soon as six hours after extracting the juice. This term refers to wine in the process of fermenting. For some typical passages see Deut. 12:17; 18:4; Isa. 62:8-9; Hos. 4:11.

        3. Asis — This is obviously alcoholic beverages (“sweet wine,” BDB 779, e.g., Joel 1:5; Isa. 49:26).

        4. Sekar — This is the term “strong drink” (BDB 1016). The Hebrew root is used in the term “drunk” or “drunkard.” It had something added to it to make it more intoxicating. It is parallel to yayin (cf. Pro. 20:1; 31:6; Isa. 28:7).

      B. New Testament

        1. Oinos — the Greek equivalent of yayin

        2. Neos oinos (new wine) — the Greek equivalent of tirosh (cf. Mark 2:22).

        3. Gleuchos vinos (sweet wine, asis) — wine in the early stages of fermentation (cf. Acts 2:13).

    II. Biblical Usage

      A. Old Testament

        1. Wine is a gift of God (Gen. 27:28; Ps. 104:14-15; Eccl. 9:7; Hos. 2:8-9; Joel 2:19,24; Amos 9:13; Zech. 10:7).

        2. Wine is a part of a sacrificial offering (Exod. 29:40; Lev. 23:13; Num. 15:7,10; 28:14; Deut. 14:26; Jdgs. 9:13).

        3. Wine is used as medicine (II Sam. 16:2; Pro. 31:6-7).

        4. Wine can be a real problem (Noah — Gen. 9:21; Lot — Gen. 19:33,35; Nabal — I Sam. 25:36; Uriah — II Sam. 11:13; Amnon — II Sam. 13:28; Elah — I Kgs. 16:9; Benhadad — I Kgs. 20:12; Rulers — Amos 6:6; and Ladies — Amos 4).

        5. Wine can be abused (Pro. 20:1; 23:29-35; 31:4-5; Isa. 5:11,22; 19:14; 28:7-8; Hosea 4:11).

        6. Wine was prohibited to certain groups (priests on duty, Lev. 10:9; Ezek. 44:21; Nazarites, Numbers 6; and rulers, Pro. 31:4-5; Isa. 56:11-12; Hosea 7:5).

        7. Wine is used in an eschatological setting (Amos 9:13; Joel 3:18; Zech. 9:17).

      B. Interbiblical

        1. Wine in moderation is very helpful (Ecclesiasticus 31:27-30).

        2. The rabbis say, “Wine is the greatest of all medicine, where wine is lacking, then drugs are needed.” (BB 58b).

      C. New Testament

        1. Jesus changed a large quantity of water into wine (John 2:1-11).

        2. Jesus drank wine (Matt. 11:18-19; Luke 7:33-34; 22:17ff).

        3. Peter accused of drunkenness on “new wine” at Pentecost (Acts 2:13).

        4. Wine can be used as medicine (Mark 15:23; Luke 10:34; I Tim. 5:23).

        5. Leaders are not to be abusers. This does not mean total abstainers (I Tim. 3:3,8; Titus 1:7; 2:3; I Pet. 4:3).

        6. Wine used in eschatological settings (Mathew. 22:1ff; Rev. 19:9).

        7. Drunkenness is deplored (Matt. 24:49; Luke 12:45; 21:34; I Cor. 5:11-13; 6:10; Gal. 5:21; I Pet. 4:3; Rom. 13:13-14).

    III. Theological Insight

      A. Dialectical tension

        Wine is the gift of God.

        Drunkenness is a major problem.

        3. Believers in some cultures must limit their freedoms for the sake of the gospel (Matt. 15:1-20; Mark 7:1- 23; I Corinthians 8-10; Romans 14).

      B. Tendency to go beyond given bounds

        1. God is the source of all good things.

        2. Fallen mankind has abused all of God’s gifts by taking them beyond God-given bounds.

      C. Abuse is in us, not in things. There is nothing evil in the physical creation (cf. Mark 7:18-23; Rom. 14:14,20; I Cor. 10:25-26; I Tim. 4:4; Titus 1:15).

    IV. First Century Jewish Culture and Fermentation

      A. Fermentation begins very soon, approximately 6 hours after the grape is crushed.

      B. Jewish tradition says that when a slight foam appeared on the surface (sign of fermentation), it is liable to the wine-tithe (Ma aseroth 1:7). It was called “new wine” or “sweet wine.”

      C. The primary violent fermentation was complete after one week.

      D. The secondary fermentation took about 40 days. At this state it is considered “aged wine” and could be offered on the altar (Edhuyyoth 6:1).

      E. Wine that had rested on its lees (old wine) was considered good, but had to be strained well before use.

      F. Wine was considered to be properly aged usually after one year of fermentation. Three years was the longest period of time that wine could be safely stored. It was called “old wine” and had to be diluted with water.

      G. Only in the last 100 years with a sterile environment and chemical additives has fermentation been postponed. The ancient world could not stop the natural process of fermentation.

    V. Closing Statements

      A. Be sure your experience, theology, and biblical interpretation do not depreciate Jesus and first century Jewish/Christian culture! They were obviously not total-abstainers.

      B. I am not advocating the social use of alcohol. However, many have overstated the Bible’s position on this subject and now claim superior righteousness based on a cultural/denominational bias.

      C. For me, Romans 14 and I Corinthians 8-10 have provided insight and guidelines based on love and respect for fellow believers and the spread of the gospel in our cultures, not personal freedom or judgmental criticism. If the Bible is the only source for faith and practice, then maybe we must all rethink this issue.

      D. If we push total abstinence as God’s will, what do we imply about Jesus, as well as those modern cultures that regularly use wine (e.g., Europe, Israel, Argentina)?

Text: Acts 2: 14-21

14But Peter, taking his stand with the eleven, raised his voice and declared to them: “Men of Judea and all you who live in Jerusalem, let this be known to you and give heed to my words. 15”For these men are not drunk, as you suppose, for it is only the third hour of the day; 16but this is what was spoken of through the prophet Joel: 17’And it shall be in the last days,’ God says, ‘, ‘That I will pour forth of My Spirit on all mankind; And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams; 18Even on My bondslaves, both men and women will in those days pour forth of My Spirit And they shall prophesy. 19’And I will grant wonders in the sky above And signs on the earth below, Blood, and fire, and vapor of smoke. 20’The sun will be turned into darkness And the moon into blood, Before the great and glorious day of the Lord shall come. 21’And it shall be that everyone who calls on the name of the Lord will be saved.’

2:14 “Peter” Just think, of all the disciples, Peter was the one to preach the first Christian sermon! The one who denied knowing Jesus three times (cf. Luke 23)! Peter’s change from cowardice and denial to boldness and spiritual insight is another evidence that the age of the Spirit had dawned with life-changing power. This is his first recorded sermon in Acts. It shows us the content and emphasis of the preaching of the Apostles. These apostolic sermons form an important part of Acts.

Special Topic: The Kerygma Of The Early Church

    A. The promises by God made in the Old Testament have now been fulfilled with the coming of Jesus the Messiah (Acts 2:30-31; 3:19,24; 10:43; 26:6-7,22; Rom. 1:2-4; I Tim. 3:16; Heb. 1:1-2; I Peter 1:10-12; 2 Peter 1:18-19).

    B. Jesus was anointed as Messiah by God at His baptism (Acts 10:38).

    C. Jesus began His ministry in Galilee after His baptism (Acts 10:37).

    D. His ministry was characterized by doing good and performing mighty works by means of the power of God (Mark 10:45; Acts 2:22; 10:38).

    E. The Messiah was crucified according to the eternal purpose of God (Mark 10:45; John 3:16; Acts 2:23; 3:13-15,18; 4:11; 10:39; 26:23; Rom. 8:34; I Cor. 1:17-18; 15:3; Gal. 1:4; Heb. 1:3; I Peter 1:2,19; 3:18; I John 4:10).

    F. He was raised from the dead and appeared to His disciples (Acts 2:24,31-32; 3:15,26; 10:40-41; 17:31; 26:23; Rom. 8:34; 10:9; I Cor. 15:4-7,12ff; I Thess. 1:10; I Tim. 3:16; I Peter 1:2; 3:18,21).

    G. Jesus was exalted by God and given the name “Lord” (Acts 2:25-29,33-36; 3:13; 10:36; Rom. 8:34; 10:9; I Tim. 3:16; Heb. 1:3; I Peter 3:22).

    H. He gave the Holy Spirit to form the new community of God (Acts 1:8; 2:14-18,38-39; 10:44-47; I Peter 1:12).

    I. He will come again for judgment and the restoration of all things (Acts 3:20-21; 10:42; 17:31; I Cor. 15:20-28; I Thess. 1:10).

    J. All who hear the message should repent and be baptized (Acts 2:21,38; 3:19; 10:43,47-48; 17:30; 26:20; Rom. 1:17; 10:9; I Peter 3:21).

This schema served as the essential proclamation of the early church, though different authors of the New Testament may leave out a portion or emphasize other particulars in their preaching. The entire Gospel of Mark closely follows the Petrine aspect of the kerygma. Mark is traditionally seen as structuring Peter’s sermons, preached in Rome, into a written Gospel. Both Matthew and Luke follow Mark’s basic structure.

· “with the eleven” This shows two things: (1) Peter is the spokesman, but still part of the Apostolic group. He does not speak alone or on his own authority. The Spirit speaks uniquely through this whole group of called, eyewitnesses and (2) Matthias, though we know nothing about his ministry, has officially become part of the Apostolic group.

· “Men of Judea and all who live in Jerusalem” The people addressed here seem to be different from the pilgrims delineated by nationality in vv. 7-11.

· “Let this be known to you and give heed” These are both imperatives. The first is a present active and the second an aorist middle (deponent). Peter wants their undivided attention.

This phrase is apparently a Semitic idiom. It is used twice to introduce Peter’s sermons (cf. 2:14; 4:10) and twice with Paul (cf. 13:38; 28:28). Luke was a Gentile convert as an adult. This vestige of Semitic idioms shows that Luke does not create the sermons in Acts for his own theological purposes, but faithfully summarizes his sources.

2:15 “these men are not drunk” Peter, responding to the charge in v. 13, says it was too early for Orthodox Jews to drink wine. This follows the rabbinical interpretation of Exod. 16:8 (cf. E. M. Blaiklock, Tyndale NT Commentary Series, Acts, p. 58).

· “third hour” This would have been 9:00 a.m. It was the time of the daily morning sacrifice in the Temple. It had become a special prayer time for Jews. The “third hour” is a Jewish time indicator. New Testament authors (esp. John) use both Jewish and Roman time indicators.

2:16 “this is what was spoken of through the prophet Joel” This is a quote from Joel 2:28-32 from the Septuagint. Jesus Himself may have been the source of identifying this prophetic passage as being fulfilled (cf. Luke 24:27,45).

2:17 “in the last days” This phrase is Luke’s alteration of the Septuagint’s text and should not be in capital letters. In the OT this phrase referred to the end of time and the coming of the Messianic Age. In the NT the “last days” referred to the overlapping of the two Jewish ages. The New Age began at Jesus’ incarnation in Bethlehem and will last until His Second Coming. We live in the tension between “the already” and “the not yet” of the Kingdom of God. See Special Topic following.

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

The OT prophets viewed the future as an extension of the present. For them the future will be a restoration of geographical Israel. However, even they saw it as a new day (cf. Isa. 65:17; 66:22). With the continued willful rejection of YHWH by the descendants of Abraham (even after the exile) a new paradigm developed in Jewish intertestamental apocalyptic literature (i.e., I Enoch, IV Ezra, II Baruch). These writings begin to distinguish between two ages: a current evil age dominated by Satan and a coming age of righteousness dominated by the Spirit and inaugurated by the Messiah (often a dynamic warrior).

In this area of theology (eschatology) there is an obvious development. Theologians call this “progressive revelation.” The NT affirms this new cosmic reality of two ages (i.e., a temporal dualism).

Jesus

Matthew 12:32

Matthew 13:22&29

Mark 10:30

Luke 16:8

Luke 18:30

Luke 20:34-35

Paul

Romans

I Cor. 1:20; 2:6,8 3:18

II Cor. 4:4

Galatians 1:4

Eph. 1:21; 2:1,7; 6:12

I Timothy 6:17

II Timothy 4:10

Titus 2:12

Hebrews

1:2

6:5

11:3

In NT theology these two Jewish ages have been overlapped because of the unexpected and overlooked predictions of the two comings of the Messiah. The incarnation of Jesus fulfilled most of the OT prophecies of the inauguration of the new age (Dan. 2:44-45). However, the OT also saw His coming as Judge and Conqueror, yet He came at first as the Suffering Servant (cf. Isaiah 53; Zech. 12:10), humble and meek (cf. Zechariah 9:9). He will return in power just as the OT predicted (cf. Revelation 19). This two-stage fulfillment caused the Kingdom to be present (inaugurated), but future (not fully consummated). This is the NT tension of the already, but not yet!

· “God says” Codex Bezae, MS D, has kurios (Lord). Does Kurios refer to OT YHWH or to Jesus, the Messiah? It is surely possible that Theos (God) was a scribal attempt to clarify the speaker.

· “I will pour forth My Spirit on all mankind” Note the universal element (cf. v. 39). All the old traditional barriers are down in Christ (cf. I Cor. 12:13; Gal. 3:28; Eph. 3:6; Col. 3:11). Although no Jew-Gentile distinction is mentioned in Joel 2, notice v. 38, which implies no distinctions. YHWH is sharing His Spirit with all humans made in His image (literally, “all flesh”), which is asserted in Gen. 1:26-27.

· “Sons And Your Daughters Shall Prophesy. . .Both Men And Women, I Will Pour Forth My Spirit” This may be a specific fulfillment of Num. 11:29. Note that there is no gender distinction.

Special Topic: Women In The Bible

    I. The Old Testament

      A. Culturally women were considered property

        1. included in list of property (Exodus 20:17)

        2. treatment of slave women (Exodus 21:7-11)

        3. women’s vows annullable by socially responsible male (Numbers 30)

        4. women as spoils of war (Deuteronomy 20:10-14; 21:10-14)

      B. Practically there was a mutuality

        1. male and female made in God’s image (Genesis 1:26-27)

        2. honor father and mother (Exodus 20:12 [Deut. 5:16])

        3. reverence mother and father (Leviticus 19:3; 20:9)

        4. men and women could be Nazirites (Numbers 6:1-2)

        5. daughters have right of inheritance (Numbers 27:1-11)

        6. part of covenant people (Deuteronomy 29:10-12)

        7. observe teaching of father and mother (Proverbs 1:8; 6:20)

        8. sons and daughters of Heman (Levite family) led music in Temple (I Chronicles 25:5-6)

        9. sons and daughters will prophesy in new age (Joel 2:28-29)

      C. Women were in leadership roles

        1. Moses’ sister, Miriam, called a prophetess (Exodus 15:20-21 also note Micah 6:4)

        2. women gifted by God to weave material for the Tabernacle (Exodus 35:25-26)

        3. a married woman, Deborah, also a prophetess (cf. Jdgs. 4:4), led all the tribes (Judges 4:4-5; 5:7)

        4. Huldah was a prophetess whom King Josiah invoked to read and interpret the newly-found “Book of the Law” (II Kings 22:14; II Chr. 34:22-27)

        5. Queen Esther, a godly woman, saved Jews in Persia

    II. The New Testament

      A. Culturally women in both Judaism and the Greco-Roman world were second class citizens with few rights or privileges (the exception was Macedonia).

      B. Women in leadership roles

        1. Elizabeth and Mary, godly women available to God (Luke 1-2)

        2. Anna, a prophetess serving at the Temple (Luke 2:36)

        3. Lydia, believer and leader of a house church (Acts 16:14,40)

        4. Philip’s four virgin daughters were prophetesses (Acts 21:8-9)

        5. Phoebe, deaconess of church at Cenchrea (Rom. 16:1)

        6. Prisca (Priscilla), Paul’s fellow-worker and teacher of Apollos (Acts 18:26; Rom. 16:3)

        7. Mary, Tryphaena, Tryphosa, Persis, Julia, Nereus’ sister, several women co-workers of Paul (Rom. 16:6-16)

        8. Junia (KJV), possibly a woman apostle (Rom. 16:7)

        9. Euodia and Syntyche, co-workers with Paul (Phil. 4:2-3)

    III. How does a modern believer balance the divergent biblical examples?

      A. How does one determine historical or cultural truths, which apply only to the original context, from eternal truths valid for all churches, all believers of all ages?

        1. We must take the intent of the original inspired author very seriously. The Bible is the Word of God and the only source for faith and practice.

        2. We must deal with the obviously historically-conditioned inspired texts.

          a. the cultus (i.e., ritual and liturgy) of Israel (cf. Acts 15; Gal. 3)

          b. first century Judaism

          c. Paul’s obviously historically-conditioned statements in I Corinthians

            (1) the legal system of pagan Rome (I Cor. 6)

            (2) remaining a slave (I Cor. 7:20-24)

            (3) celibacy (I Cor. 7:1-35)

            (4) virgins (I Cor. 7:36-38)

            (5) food sacrificed to an idol (I Cor. 8; 10:23-33)

            (6) unworthy actions at Lord’s Supper (I Cor. 11)

        3. God fully and clearly revealed Himself to a particular culture, a particular day. We must take seriously the revelation, but not every aspect of its historical accommodation. The Word of God was written in human words, addressed to a particular culture at a particular time.

      B. Biblical interpretation must seek the original author’s intent. What was he saying to his day? This is foundational and crucial for proper interpretation. But then we must apply this to our own day. Now, here is the problem with women in leadership (the real interpretive problem may be defining the term. Were there more ministries than pastors who were seen as leadership? Were deaconesses or prophetesses seen as leaders?) It is quite clear that Paul, in I Cor. 14:34-35 and I Tim. 2:9-15, is asserting that women should not take the lead in public worship! But how do I apply that today? I do not want Paul’s culture or my culture to silence God’s Word and will. Possibly Paul’s day was too limiting, but also my day may be too open. I feel so uncomfortable saying that Paul’s words and teachings are conditional, first century, local situational truths. Who am I that I should let my mind or my culture negate an inspired author?!

      However, what do I do when there are biblical examples of women leaders (even in Paul’s writings, cf. Romans 16)? A good example of this is Paul’s discussion of public worship in I Corinthians 11-14. In 11:5 he seems to allow women’s preaching and praying in public worship with their heads covered, yet in 14:34-35 he demands they remain silent! There were deaconesses (cf. Rom. 16:1) and prophetesses (cf. Acts 21:9). It is this diversity that allows me freedom to identify Paul’s comments (as relates to restrictions on women) as limited to first century Corinth and Ephesus. In both churches there were problems with women exercising their newly-found freedom (cf. Bruce Winter, After Paul Left Corinth), which could have caused difficulty for the church in reaching their society for Christ. Their freedom had to be limited so that the gospel could be more effective.

      My day is just the opposite of Paul’s. In my day the gospel might be limited if articulate, trained women are not allowed to share the gospel, not allowed to lead! What is the ultimate goal of public worship? Is it not evangelism and discipleship? Can God be honored and pleased with women leaders? The Bible as a whole seems to say “yes”!

      I want to yield to Paul; my theology is primarily Pauline. I do not want to be overly influenced or manipulated by modern feminism! However, I feel the church has been slow to respond to obvious biblical truths, like the inappropriateness of slavery, racism, bigotry, and sexism. It has also been slow to respond appropriately to the abuse of women in the modern world. God in Christ set free the slave and the woman. I dare not let a culture-bound text reshackle them.

      One more point: as an interpreter I know that Corinth was a very disrupted church. The charismatic gifts were prized and flaunted. Women may have been caught up in this. I also believe that Ephesus was being affected by false teachers who were taking advantage of women and using them as surrogate speakers in the house churches of Ephesus.

      C. Suggestions for further reading

      How to Read the Bible For All Its Worth by Gordon Fee and Doug Stuart (pp. 61-77)

      Gospel and Spirit: Issues in New Testament Hermeneutics by Gordon Fee

      Hard Sayings of the Bible by Walter C. Kaiser, Peter H. Davids, F. F. Bruce, and Manfred T. Branch (pp. 613-616; 665-667)

· “prophecy” There are at least two ways to understand this term: (1) in the Corinthian letters this term refers to sharing or proclaiming the gospel (cf. 14:1; Acts 2:17) (2) the book of Acts mentions prophets (cf. 12:27; 13:1; 15:32; 22:10, even prophetesses, 21:9), who predict the future (see Special Topic at 11:27).

The problem with this term is, how does the NT gift of prophecy relate to OT prophets? In the OT prophets are the writers of Scripture. In the NT this task is given to the original twelve Apostles and their helpers. As the term “apostle” is retained as an ongoing gift (cf. Eph. 4:11) but with a changed tasks after the death of the Twelve, so too, the office of prophet. Inspiration has ceased, there is no further inspired Scripture (cf. Jude 3,20). New Testament prophets’ primary task is the proclamation of the gospel, but also a different task, possibly how to apply NT truths to current situations and needs.

· “Young Men. . .Old Men” Note that there is no age distinction.

2:18 “Even on my bondslaves” Notice that there is no socioeconomic discrimination. Peter has added the term “prophesy” to Joel’s prophecy. It is not in the Masoretic Hebrew text or the Greek Septuagint, but it is implied from v. 17.

As Luke 24 (vv. 3,6,12,17,32,36,40,51) has several textual variants, so too, Acts (i.e., 2:11,18,37,44). These variants are often related to a shorter text found in MS D (Bezae from the 5th century) and in a few Old Latin versions (itd from the 5th century). Usually this western family of Greek manuscripts adds phrases, but in Luke/Acts it has the shorter readings. Most English translations include all the Alexandrian family of manuscripts’ longer version.

See Introduction to Acts, “Opening Statements,” E.

2:19-20 This is apocalyptic language, which is obvious because Peter asserts that this was fulfilled, yet none of these specific natural phenomena occurred, except possibly the darkness while Jesus was on the cross. It speaks in figurative language of the coming of the Creator and Judge. In the OT His comings may be for blessing or judgment. All creation convulses at His approach (cf. Isa. 13:6ff and Amos 5:18-20). In the OT prophecy there is no obvious distinction between the Incarnation (first coming) and the Parousia (second coming). The Jews were expecting only one coming and that of a powerful Judge/Deliverer. A very helpful book on apocalyptic language is D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking Prophetic and Apocalyptic Language.

Special Topic: Apocalyptic Literature

(This special topic is taken from my commentary on Revelation.)

Revelation is a uniquely Jewish literary genre, apocalyptic. It was often used in tension-filled times to express the conviction that God was in control of history and would bring deliverance to His people. This type of literature is characterized by

    1. a strong sense of the universal sovereignty of God (monotheism and determinism)

    2. a struggle between good and evil, this age and the age to come (dualism)

    3. use of secret code words (usually from the OT or intertestamental Jewish apocalyptic literature)

    4. use of colors, numbers, animals, sometimes animals/humans

    5. use of angelic mediation by means of visions and dreams, but usually through angelic mediation

    6. primarily focuses on the end-time (new age)

    7. use of a fixed set of symbols, not reality, to communicate the end-time message

    8. Some examples of this type of genre are

      a. Old Testament

        (1) Isaiah 24-27, 56-66

        (2) Ezekiel 37-48

        (3) Daniel 7-12

        (4) Joel 2:28-3:21

        (5) Zechariah 1-6, 12-14

      b. New Testament

        (1) Matthew 24, Mark 13, Luke 21, and I Corinthians 15 (in some ways)

        (2) II Thessalonians 2 (in most ways)

        (3) Revelation (chapters 4-22)

      c. non-canonical (taken from D. S. Russell, The Method and Message of Jewish Apocalyptic, pp. 37-38)

        (1) I Enoch, II Enoch (the Secrets of Enoch)

        (2) The Book of Jubilees

        (3) The Sibylline Oracles III, IV, V

        (4) The Testament of the Twelve Patriarchs

        (5) The Psalms of Solomon

        (6) The Assumption of Moses

        (7) The Martyrdom of Isaiah

        (8) The Apocalypse of Moses (Life of Adam and Eve)

        (9) The Apocalypse of Abraham

        (10) The Testament of Abraham

        (11) II Esdras (IV Esdras)

        (12) Baruch II, III

There is a sense of duality in this genre. It sees reality as a series of dualisms, contrasts, or tensions (so common in John’s writings) between:

    a. heaven — earth

    b. evil age (evil men and evil angels) — new age of righteousness (godly men and godly angels)

    c. current existence — future existence

All of these are moving toward a consummation brought about by God. This is not the world God intended it to be, but He is continuing to play, work, and project His will for a restoration of the intimate fellowship begun in the Garden of Eden. The Christ event is the watershed of God’s plan, but the two comings have brought about the current dualisms.

2:20 “the Great and Glorious Day of the Lord” The term “glorious” is from the same root as epiphaneia, which is often used of Jesus’ Second Coming (cf. I Tim. 6:14; II Tim. 4:1; Titus 2:13). See Special Topic following.

Special Topic: The Second Coming

This is literally “until the parousia,” which means “presence,” and was used of a royal visit. The other NT terms used for the Second Coming are (1) epiphaneia, “face to face appearing”; (2) apokalupis, “unveiling”; and (3) “the Day of the Lord” and the variations of this phrase.

The NT as a whole is written within the world-view of the OT, which asserted

    1. a current evil, rebellious age

    2. a coming new age of righteousness

    3. this would be brought about by the Spirit’s agency through the work of the Messiah (Anointed One)

The theological assumption of progressive revelation is required because the NT authors slightly modify Israel’s expectation. Instead of a military, nationalistic-focused (Israel) coming of the Messiah, there are two comings. The first coming was the incarnation of deity in the conception and birth of Jesus of Nazareth. He came as the non-military, non-judicial “suffering servant” of Isaiah 53; also the mild rider on the colt of a donkey (not a war horse or kingly mule), of Zech. 9:9. The first coming inaugurated the New Messianic Age, the Kingdom of God on earth. In one sense the Kingdom is here, but of course, in another it is still far off. It is this tension between the two comings of the Messiah which, in a sense, is the over-lapping of the two Jewish ages that was unseen, or at least unclear, from the OT. In reality, this dual coming emphasizes YHWH’s commitment to redeem all humanity (cf. Gen. 3:15; 12:3; Exod. 19:5 and the preaching of the prophets, especially Isaiah and Jonah).

The church is not waiting for the fulfillment of OT prophecy because most prophecies refer to the first coming (cf. How to Read the Bible For All Its Worth, pp. 165-166). What believers do anticipate is the glorious coming of the resurrected King of Kings and Lord of Lords, the expected historical fulfillment of the new age of righteousness on earth as it is in heaven (cf. Matt. 6:10). The OT presentations were not inaccurate, but incomplete. He will come again just as the prophets predicted, in the power and authority of YHWH.

The Second Coming is not a biblical term, but the concept forms the world-view and framework of the entire NT. God will set it all straight. Fellowship between God and mankind made in His image will be restored. Evil will be judged and removed. God’s purposes will not, cannot, fail!

2:21 “EVERYONE” Here is the universal element again (cf. vv. 17 and 39). Jesus died for the sin/sins of the entire world (cf. John 1:12; 3:16; 4:42; I Tim. 2:4; Titus 2:11; II Pet. 3:9; I John 2:1; 4:14). Notice the Spirit is poured on all mankind (cf. v. 17).

· “WHO CALLS” This is an AORIST MIDDLE SUBJUNCTIVE. Human response is part of God’s plan for salvation (cf. Joel 2:32; John 1:12, 3:16; and Romans 10:9-13). Individual human beings are called (cf. 2:39) on to repent (cf. 2:38) and believe the gospel, and to enter into a personal relationship with God through Christ (cf. 3:16,19; 20:21; Mark 1:15). Jesus died for the whole world; the mystery is why some respond to the Spirit’s wooing (cf. John 6:44,65) and some do not (cf. II Cor. 4:4).

· “ON THE NAME OF THE LORD” This refers to the character of Jesus or teachings about Him. It has both the personal and doctrinal element.

Special Topic: The Name Of The Lord

This was a common NT phrase for the personal presence and active power of the Triune God in the church. It was not a magical formula, but an appeal to God’s character.

Often this phrase refers to Jesus as Lord (cf. Phil. 2:11)

    1. at the profession of one’s faith in Jesus at baptism (cf. Rom. 10:9-13; Acts 2:38; 8:12,16; 10:48; 19:5; 22:16; I Cor. 1:13,15; James 2:7)

    2. at an exorcism (cf. Matt. 7:22; Mark 9:38; Luke 9:49; 10:17; Acts 19:13)

    3. at a healing (cf. Acts 3:6,16; 4:10; 9:34; James 5:14)

    4. at an act of ministry (cf. Matt. 10:42; 18:5; Luke 9:48)

    5. at the time of church discipline (cf. Matt. 18:15-20)

    6. during preaching to Gentiles (cf. Luke 24:47; Acts 9:15; 15:17; Rom. 1:5)

    7. in prayer (cf. John 14:13-14; 15:2,16; 16:23; I Cor. 1:2)

    8. a way of referring to Christianity (cf. Acts 26:9; I Cor. 1:10; II Tim. 2:19; James 2:7; I Pet. 4:14)

Whatever we do as proclaimers, ministers, helpers, healers, exorcists, etc., we do in His character, His power, His provisions—in His Name!

· “WILL BE SAVED” In this context, this refers to spiritual salvation, while in Joel it probably meant physical deliverance from God’s wrath (cf. v. 40). The term “saved” is used in the OT of physical deliverance (cf. Matt. 9:22; Mark 6:56; James 5:14,20). However, in the NT it was used metaphorically of spiritual salvation or deliverance from God’s wrath (ex. James 1:21; 2:14; 4:12). God’s heart beats for the salvation of all men and women made in His image (cf. Gen. 1:26-27); made for fellowship!

Text: Acts 2:22-28

22”Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know—23this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. 24”But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power. 25”For David says of Him, ‘I saw the Lord always in my presence; For He is at my right hand, so that I will not be shaken. 26 ‘Therefore my heart was glad and my tongue exulted; Moreover my flesh also will live in hope; 27Because You will not abandon my soul to Hades, Nor allow Your Holy One to undergo decay. 28 ‘You have made known to me the ways of life; You will make me full of gladness with Your presence.’

2:22 “Men of Israel” These hearers were eyewitnesses to the events of the last week of Jesus’ earthly life. They had first-hand knowledge of what Peter was talking about. Those who had spiritual insight responded to the gospel, about three thousand to the first sermon (cf. v. 41).

· “listen” This is an aorist active imperative. The Spirit’s physical manifestation got their attention; now comes the gospel message.

· “Jesus the Nazarene” It is often assumed that this is just a parallel to “Jesus of Nazareth.” But, this is a rather unusual way to express this. It is just possible that this phrase reflects the Messianic title, “the Branch” (BDB 666, cf. Isa. 4:2; 6:13; 11:1,10; 14:19; 53:2; Jer. 23:5; 33:15-16; Zech. 3:8; 6:12-13). The Hebrew term for “branch” is nezer.

Special Topic: Jesus The Nazarene

There are several different Greek terms that the NT uses to speak of Jesus.

    A. NT Terms

      1. Nazareth — the city in Galilee (cf. Luke 1:26; 2:4,39,51; 4:16; Acts 10:38). This city is not mentioned in contemporary sources, but has been found in later inscriptions.

      For Jesus to be from Nazareth was not a compliment (cf. John 1:46). The sign over Jesus’ cross which included this place name was a sign of Jewish contempt.

      2. Nazare„nos — seems to also refer to a geographical location (cf. Luke 4:34; 24:19).

      3. Nazo„raios — may refer to a city, but could also be a play on the Hebrew Messianic term “Branch” (netzer, BDB 666 [and its related terms], cf. Isa. 4:2; 11:1; 53:2; Jer. 23:5 [BDB 855]; 33:15; Zech. 3:8; 6:12; in the NT, Rev. 22:16). Luke uses this of Jesus in 18:37 and Acts 2:22; 3:6; 4:10; 6:14; 22:8; 24:5; 26:9.

    B. Historical usages outside the NT.

      1. It denoted a Jewish (pre-Christian) heretical group.

      2. It was used in Jewish circles to describe believers in Christ (cf. Acts 24:5,14; 28:22).

      3. It became the regular term to denote believers in the Syrian (Aramaic) churches. “Christian” was used in the Greek churches to denote believers.

      4. Sometime after the fall of Jerusalem, the Pharisees reorganized at Jamnia and instigated a formal separation between the synagogue and the church. An example of the type of curse formulas against Christians is found in “the Eighteen Benedictions” from Berakoth 28b-29a, which calls the believers “Nazarenes.”

      “May the Nazarenes and heretics disappear in a moment; they shall be erased from the book of life and not be written with the faithful.”

      It was used by Justin Martyr, Dial. 126:1, who used Isaiah’s netzer of Jesus.

    C. Author’s opinion

      I am surprised by so many spellings of the term, although I know this is not unheard of in the OT as “Joshua” has several different spellings in Hebrew. The following items cause me to remain uncertain as to its precise meaning:

      1. the close association with the Messianic term “Branch” (netzer) or the similar term n_zir (one consecrated by means of a vow)

      2. the negative connotation of Galilee

      3. little or no contemporary attestation to the city of Nazareth in Galilee

      4. it coming from the mouth of a demon in an eschatological sense (i.e., “Have you come to destroy us?”).

For a full bibliography of studies of this word group, see Colin Brown (ed.), New International Dictionary of New Testament Theology, vol. 2, p. 346 or Raymond E. Brown, Birth, pp. 209-213, 223-225.

Jesus’ death was no accident. It was the eternal, redemptive plan of God (cf. Luke 22:22; Acts 3:18; 4:28; 13:29; 26:22-23). Jesus came to die (cf. Mark. 10:45)! The cross was no accident!

· “foreknowledge of God” This is the term prognosis (to know before), used only here and in I Pet. 1:2. This concept of God’s knowing all of human history is difficult for us to reconcile with human free will. God is an eternal, spiritual being who is not limited by temporal sequence. Although He controls and shapes history, humans are responsible for their motives and acts. Foreknowledge does not affect God’s love and election. If so, then it would be conditional on future human effort and merit. God is sovereign and He has chosen that His Covenant followers have some freedom of choice in responding to Him (cf. Rom. 8:29; I Pet. 1:20).

There are two extremes in this area of theology: (1) freedom pushed too far: some say God does not know the future choices and actions of humans (Open Theism, which is a philosophical extension of Process Thought) and (2) sovereignty pushed too far, which becomes God choosing some to heaven and some to hell (supralapsarianism, double-edged Calvinism). I prefer Psalm 139!

· “you” Peter asserts the guilt and duplicity for Jesus’ death to these Jerusalem hearers (cf. 3:13-15; 4:10; 5:30; 10:39; 13:27,28). They were not part of this rabble that called for His crucifixion; they were not members of the Sanhedrin that brought Him to Pilate; they were not Roman officials or soldiers who crucified Him, but they are responsible, as we are responsible. Human sin and rebellion forced His death!

· “nailed to a cross” Literally this is the term “fastening” (prospe„gnumi). It is used only here in the NT. It implies both a nailing and a tying to a cross. In 5:30 the same process was described as “hanging on a tree.” The Jewish leaders did not want Jesus stoned for blasphemy as Stephen later was (cf. Acts 7), but they wanted Him crucified (Louw and Nida say this hapax legomenon may be equivalent to stauroo„, crucify, [p. 237 footnote 9]). This was probably connected to the curse of Deut. 21:23. Originally this curse related to public impaling and improper burial, but by Jesus’ day the rabbis had linked it to crucifixion. Jesus bore the curse of the OT law for all believers (cf. Gal. 3:13; Col. 2:14).

· “godless men” Literally this is “lawless men” and refers to the Romans.

2:24 “God raised Him” The NT affirms that all three persons of the Trinity were active in Jesus’ resurrection:

    1. the Spirit (cf. Rom. 8:11)

    2. the Son (cf. John 2:19-22; 10:17-18)

    3. and most frequently the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9)

The Father’s actions were confirmation of His acceptance of Jesus’ life, death, and teachings. This was a major aspect of the early preaching of the Apostles. See Special Topic: The Kerygma at 2:14.

· “putting an end to the agony of death” This term can mean (1) literally, birth pains (Classical Greek, cf. Rom. 8:22) (2) metaphorically the problems before the Second Coming (cf. Matt. 24:8; Mark 13:8; I Thess. 5:3). Possibly it reflects the Hebrew terms “snare” or “noose” in Ps. 18:4-5 and 116:3, which were OT metaphors of judgment (cf. Isa. 13:6-8; Jer. 4:31).

· “since it was impossible for Him to be held in its power” John 20:9 also links Jesus’ resurrection to OT prophecy (cf. vv. 25-28). Jesus went to Hades for a purpose (cf. I Pet. 3:19; 4:6). When He left He took the righteous believers with Him (cf. II Cor. 5:6,8)!

2:25 “For David says of Him” This is a quote from Ps. 16:8-11. Peter is asserting that Psalm 16 is Messianic (as does Paul in 13:36; these are the only two quotes of Psalm 16 in the NT) and that it refers directly to Jesus. Jesus’ resurrection is the Psalmists hope and the NT believer’s hope.

2:26 “hope” This term is not used in the Gospels, but is used in Acts to describe the faith of believers in the future consummation of the gospel promises (cf. 23:6; 24:15; 26:6,7; 28:20). It is used often in Paul’s writing, but in several senses connected to the eternal redemptive plan of God. See Special Topic following.

Special Topic: Hope

Paul used this term often in several different but related senses. Often it was associated with the consummation of the believer’s faith (e.g., I Tim. 1:1). This can be expressed as glory, eternal life, ultimate salvation, Second Coming, etc. The consummation is certain, but the time element is future and unknown. It was often associated with “faith” and “love” (cf. I Cor. 13:13; I Thess. 1:3; II Thess. 2:16). A partial list of some of Paul’s uses are:

    1. The Second Coming, Gal. 5:5; Eph. 1:18; 4:4; Titus 2:13

    2. Jesus is our hope, I Tim. 1:1

    3. The believer to be presented to God, Col. 1:22-23; I Thess. 2:19

    4. Hope is laid up in heaven, Col. 1:5

    5. Trust in the gospel, Col. 1:23; I Thess. 2:19

    6. Ultimate salvation, Col. 1:5; I Thess. 4:13; 5:8

    7. The glory of God, Rom. 5:2, II Cor. 3:12; Col. 1:27

    8. The salvation of the Gentiles by Christ, Col. 1:27

    9. Assurance of salvation, I Thess. 5:8

    10. Eternal life, Titus 1:2; 3:7

    11. Results of Christian maturity, Rom. 5:2-5

    12. Redemption of all creation, Rom. 8:20-22

    13. Adoption’s consummation, Rom. 8:23-25

    14. Title for God, Rom. 15:13

    15. Paul’s desire for believers, II Cor. 1:7

    16. OT as a guide to NT believers, Rom. 15:4

2:27 “hades” This is the Greek term for the holding place of the dead. It is equivalent to the Hebrew term Sheol in the OT. In the OT the afterlife was described as a conscious existence with one’s family, but there was no joy or fellowship. Only the progressive revelation of the NT more clearly defined the afterlife (i.e., heaven and hell).

Special Topic: Where Are The Dead?

    I. Old Testament

      A. All humans go to Sheol (etymology uncertain, BDB 1066), which is a way of referring to death or the grave, mostly in Wisdom Literature and Isaiah. In the OT it was a shadowy, conscious, but joyless existence (cf. Job 10:21-22; 38:17)

      B. Sheol characterized

        1. associated with God’s judgment (fire), Deut. 32:22

        2. associated with punishment even before Judgment Day, Ps. 18:4-5

        3. associated with abaddon (destruction), in which God is also present, Job 26:6; Ps. 139:8; Amos 9:2

        4. associated with “the Pit” (grave), Ps.16:10; Isa. 14:15; Ezek. 31:15-17

        5. wicked descend alive into Sheol, Num. 16:30,33; Ps. 55:15

        6. personified often as an animal with a large mouth, Num. 16:30; Isa. 5:14; Hab. 2:5

        7. people there called Repha’im (i.e., “spirits of the dead”), Isa. 14:9-11)

    II. New Testament

      A. The Hebrew Sheol is translated by the Greek Hades (the unseen world)

      B. Hades characterized

        1. refers to death, Matt. 16:18

        2. linked to death, Rev. 1:18; 6:8; 20:13-14

        3. often analogous to the place of permanent punishment (Gehenna), Matt. 11:23 (OT quote); Luke 10:15; 16:23-24

        4. often analogous to the grave, Luke 16:23

      C. Possibly divided (rabbis)

        1. righteous part called paradise (really another name for heaven, cf. II Cor. 12:4; Rev. 2:7), Luke 23:43

        2. wicked part called Tartarus, II Peter 2:4, where it is a holding place for evil angels (cf. Genesis 6; I Enoch)

      D. Gehenna

        1. Reflects the OT phrase, “the valley of the sons of Hinnom,” (south of Jerusalem). It was the place where the Phoenician fire god, Molech (BDB 574), was worshiped by child sacrifice (cf. II Kgs. 16:3; 21:6; II Chr. 28:3; 33:6), which was forbidden in Lev. 18:21; 20:2-5.

        2. Jeremiah changed it from a place of pagan worship into a site of YHWH’s judgment (cf. Jer. 7:32; 19:6-7). It became the place of fiery, eternal judgment in I Enoch 90:26-27 and Sib. 1:103.

        3. The Jews of Jesus’ day were so appalled by their ancestors’ participation in pagan worship by child sacrifice, that they turned this area into the garbage dump for Jerusalem. Many of Jesus’ metaphors for eternal judgment came from this landfill (fire, smoke, worms, stench, cf. Mark 9:44,46). The term Gehenna is used only by Jesus (except in James 3:6).

        4. Jesus’ usage of Gehenna

          a. fire, Matt. 5:22; 18:9; Mark 9:43

          b. permanent, Mark 9:48 (Matt. 25:46)

          c. place of destruction (both soul and body), Matt. 10:28

          d. paralleled to Sheol, Matt. 5:29-30; 18:9

          e. characterizes the wicked as “son of hell,” Matt. 23:15

          f. result of judicial sentence, Matt. 23:33; Luke 12:5

          g. the concept of Gehenna is parallel to the second death (cf. Rev. 2:11; 20:6,14) or the lake of fire (cf. Matt. 13:42,50; Rev. 19:20; 20:10,14-15; 21:8). It is possible the lake of fire becomes the permanent dwelling place of humans (from Sheol) and evil angels (from Tartarus, II Pet. 2:4; Jude v. 6 or the abyss, cf. Luke 8:31; Rev. 9:1-11; 20:1,3).

          h. it was not designed for humans, but for Satan and his angels, Matt. 25:41

      E. It is possible, because of the overlap of Sheol, Hades, and Gehenna that

        1. originally all humans went to Sheol/Hades

        2. their experience there (good/bad) is exacerbated after Judgment Day, but the place of the wicked remains the same (this is why the KJV translated hades (grave) as gehenna (hell).

        3. the only NT text to mention torment before Judgment is the parable of Luke 16:19-31 (Lazarus and the Rich Man). Sheol is also described as a place of punishment now (cf. Deut. 32:22; Ps. 18:1-5). However, one cannot establish a doctrine on a parable.

    III. Intermediate state between death and resurrection

      A. The NT does not teach the “immortality of the soul,” which is one of several ancient views of the after life.

        1. human souls exist before their physical life

        2. human souls are eternal before and after physical death

        3. often the physical body is seen as a prison and death as release back to pre-existent state

      B. The NT hints at a disembodied state between death and resurrection

        1. Jesus speaks of a division between body and soul, Matt. 10:28

        2. Abraham may have a body now, Mark 12:26-27; Luke 16:23

        3. Moses and Elijah have a physical body at the transfiguration, Matthew 17

        4. Paul asserts that at the Second Coming the souls with Christ will get their new bodies first, I Thess. 4:13-18

        5. Paul asserts that believers get their new spiritual bodies on Resurrection Day, I Cor. 15:23,52

        6. Paul asserts that believers do not go to Hades, but at death are with Jesus, II Cor. 5:6,8; Phil. 1:23. Jesus overcame death and took the righteous to heaven with Him, I Pet. 3:18-22.

    IV. Heaven

      A. This term is used in three senses in the Bible.

        1. the atmosphere above the earth, Gen. 1:1,8; Isa. 42:5; 45:18

        2. the starry heavens, Gen. 1:14; Deut. 10:14; Ps. 148:4; Heb. 4:14; 7:26

        3. the place of God’s throne, Deut. 10:14; I Kgs. 8:27; Ps. 148:4; Eph. 4:10; Heb. 9:24 (third heaven, II Cor. 12:2)

      B. The Bible does not reveal much about the afterlife, probably because fallen humans have no way or capacity to understand (cf. I Cor. 2:9).

      C. Heaven is both a place (cf. John 14:2-3) and a person (cf. II Cor. 5:6,8). Heaven may be a restored Garden of Eden (Genesis 1-2; Revelation 21-22). The earth will be cleansed and restored (cf. Acts 3:21; Rom. 8:21; II Pet. 3:10). The image of God (Gen. 1:26-27) is restored in Christ. Now the intimate fellowship of the Garden of Eden is possible again.

      D. However, this may be metaphorical (heaven as a huge, cubed city of Rev. 21:9-27) and not literal. I Corinthians 15 describes the difference between the physical body and the spiritual body as the seed to the mature plant. Again, I Cor. 2:9 (a quote from Isa. 64:4 and 65:17) is a great promise and hope! I know that when we see Him we will be like Him (cf. I John 3:2).

    V. Helpful resources

      A. William Hendriksen, The Bible On the Life Hereafter

      B. Maurice Rawlings, Beyond Death’s Door

· “‘Nor allow your holy one to undergo decay’” This was an obvious Messianic reference relating to the death, but not corruption of the Promised One, the Anointed One, the Holy One (cf. Ps. 49:15 and 86:13).

2:28 “you will make me full of gladness with your presence” This phrase implies a personal, joyful experience with the Father (vv. 22-28) in heaven by means of the death of the Messiah (cf. Isa. 53:10-12). This same positive view of personal fellowship with God in the afterlife is recorded in Job 14:14-15; 19:25-27.

Text: Acts 2:29-36

29”Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. 30”And so, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, 31he looked ahead and spoke of the resurrection of the Christ, that He was neither abandoned to Hades, nor did His flesh suffer decay. 32 “This Jesus God raised up again, to which we are all witnesses.33 “Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear. 34 “For it was not David who ascended into heaven, but he himself says: ‘The Lord said to my Lord, “Sit at My right hand,35 Until I make Your enemies a footstool for Your feet.”’ 36 “Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified.”

2:29-31 It is not easy for modern western readers to follow Peter’s analysis of this Psalm because he is using rabbinical hermeneutical procedures (this is also true of the book of Hebrews). Peter may have heard this argument in the synagogue for the coming Messiah and now knows it refers to Jesus of Nazareth.

2:29 Peter shows that Psalm 16, although in some ways referring to David (especially 16:10b), cannot completely refer to David.

2:30 “he was a prophet” The Jews believed that God spoke through prophets. Moses is called a prophet (cf. Deut. 18:18). The OT books of Joshua, Judges, I and II Samuel, and I and II Kings were known in the Jewish canon as “the former prophets.” After the death of the last prophet, Malachi, the rabbis considered revelation as ceasing. It was in this Jewish sense of the term (i.e., Scripture writer) that David is considered a prophet. Earlier in the OT God had revealed to Moses (cf. Genesis 49) that the Messiah would be from the tribe of Judah. In II Samuel 7 God revealed that He would be of the royal line of David. In Psalm 110 God further revealed that He would also be of the priestly line of Melchizedek (cf vv. 34-35).

· “God had sworn to him with an oath to seat one of his descendants on his throne” This is a summary or composite reference to II Sam. 7:11-16; Ps. 89:3-4; or 132:11. This shows that God’s ancient intent is to be fulfilled in Jesus of Nazareth. His death and resurrection were not plan B, but God’s pre-determined, pre-creation plan of redemption (cf. Eph. 2:11-3:13).

2:31 “the Christ” This is the Greek translation of “the Messiah” or literally “the Anointed One.” Not only was Jesus son of David, King of Israel, but Son of God and seated on the heavenly throne (cf. Psalm 110).

Special Topic: Messiah

This is taken from my commentary note at Daniel 9:6. The difficulty in interpreting this verse is because of the possible meanings associated with the term Messiah or anointed one (BDB 603).

    1. used of Jewish kings (e.g., I Sam. 2:10; 12:3)

    2. used of Jewish priests (e.g., Lev. 4:3,5)

    3. used of Cyrus (cf. Isa. 45:1)

    4. #1 and #2 are combined in Psalm 110 and Zechariah 4

    5. used of God’s special coming, Davidic King to bring in the new age of righteousness

      a. line of Judah (cf. Gen. 49:10)

      b. house of Jesse (cf. II Samuel 7)

      c. universal reign (cf. Psalm 2; Isa. 9:6; 11:1-5; Mic. 5:1-4ff)

      I personally am attracted to the identification of “an anointed one” with Jesus of Nazareth because of

    1. the introduction of an eternal Kingdom in Daniel 2 during the fourth empire

    2. the introduction of “a son of man” in Dan. 7:13 being given an eternal kingdom

    3. the redemptive clauses of Dan. 9:24, which point toward a culmination of fallen world history

    4. Jesus’ use of the book of Daniel in the NT (cf. Matt. 24:15; Mark 13:14)

· “He was neither abandoned to Hades, nor did His flesh suffer decay” This is not marked off as an OT quote in the 1995 NASB (updated) text. It is obviously referring to Psalm 16.

For “flesh” see Special Topic below.

Special Topic: Flesh (sarx)

This term is used most often by Paul in Galatians and its theological development in Romans. Scholars differ on how to characterize the different connotations of the term. There is surely some overlap in meanings. The following is merely an attempt to note the wide semantic field of the term.

    A. the human body, John 1:14; Rom. 2:28; I Cor. 5:5; 7:28; II Cor. 4:11; 7:5; 12:7; Gal. 1:16; 2:16,20; 4:13; Phil. 1:22; Col. 1:22,24; 2:5; I Tim. 3:16

    B. human descent, John 3:6; Rom. 1:3; 4:1; 9:3,5,8; 11:14; I Cor. 10:18; Gal. 4:23,29

    C. the human person, Rom. 3:20; 7:5; 8:7-8; I Cor. 1:29; II Cor. 10:3; Gal. 2:16; 5:24

    D. humanly speaking, John 8:15; I Cor. 1:26; II Cor. 1:12; 5:16; 10:2; Gal. 6:12

    E. human weakness, Rom. 6:19; 7:18; 8:5-6,9; II Cor. 10:4; Gal. 3:3; 5:13,16,19-21; Col. 2:18

    F. hostility of humans toward God, related to the consequences of the Fall, Rom. 7:14; 13:14; I Cor. 3:1,3; Eph. 2:3; Col. 2:18; I Pet. 2:11; I John 2:16

2:32-33 “Jesus. . .God. . .Spirit” Although the word “trinity” is never used in the Bible, the concept of a triune God is demanded by (1) the deity of Jesus and (2) the personality of the Spirit. The Bible communicates this concept by mentioning the three persons of the Trinity in a single context (cf. Acts 2:32-33; Matt. 28:19; I Cor. 12:4-6; II Cor. 1:21-22; 13:14; Eph. 4:4-6 and I Pet. 1:2).

Special Topic: The Trinity

Notice the activity of all three Persons of the Trinity in unified contexts. The term “trinity,” first coined by Tertullian, is not a biblical word, but the concept is pervasive.

    A. the Gospels

      1. Matt. 3:16-17; 28:19 (and parallels)

      2. John 14:26

    B. Acts — Acts 2:32-33, 38-39

    C. Paul

      1. Rom. 1:4-5; 5:1,5; 8:1-4,8-10

      2. I Cor. 2:8-10; 12:4-6

      3. II Cor. 1:21-22; 13:14

      4. Gal. 4:4-6

      5. Eph. 1:3-14,17; 2:18; 3:14-17; 4:4-6

      6. I Thess. 1:2-5

      7. II Thess. 2:13

      8. Titus 3:4-6

    D. Peter — I Pet. 1:2

    E. Jude — vv. 20-21

A plurality in God is hinted at in the OT.

    A. Use of plurals for God

      1. Name Elohim is plural, but when used of God always has a singular verb

      2. “Us” in Genesis 1:26-27; 3:22; 11:7

    B. The Angel of the Lord was a visible representative of Deity

      1. Genesis 16:7-13; 22:11-15; 31:11,13; 48:15-16

      2. Exodus 3:2,4; 13:21; 14:19

      3. Judges 2:1; 6:22-23; 13:3-22

      4. Zechariah 3:1-2

    C. God and His Spirit are separate, Gen. 1:1-2; Ps. 104:30; Isa. 63:9-11; Ezek. 37:13-14

    D. God (YHWH) and Messiah (Adon) are separate, Ps. 45:6-7; 110:1; Zech. 2:8-11; 10:9-12

    E. The Messiah and the Spirit are separate, Zech. 12:10

    F. All three are mentioned in Isa. 48:16; 61:1

The Deity of Jesus and the personality of the Spirit caused problems for the strict, monotheistic, early believers.

      1. Tertullian — subordinated the Son to the Father

      2. Origen — subordinated the divine essence of the Son and the Spirit

      3. Arius — denied Deity to the Son and Spirit

      4. Monarchianism — believed in a successive chronological manifestation of the one God as Father, Son, and Spirit

The Trinity is a historically developed formulation informed by the biblical material

      1. the full Deity of Jesus, equal to the Father, and was affirmed in a.d. 325 by the Council of Nicea (cf. John 1:1; Phil. 2:6; Titus 2:13)

      2. the full personality and Deity of the Spirit equal to the Father and Son was affirmed in a.d. 381 by the Council of Constantinople

      3. the doctrine of the Trinity is fully expressed in Augustine’s work De Trinitate

There is truly mystery here. But the NT seems to affirm one divine essence with three eternal personal manifestations.

2:32 “This Jesus God raised up again” See full note at 2:24.

· “to which we are all witnesses” This refers to those who saw the resurrected Christ. See chart of the post-resurrection appearances from Paul Barnett, Jesus and the Rise of Early Christianity, p. 185, at 1:3 (p. 9).

2:33 “to the right hand of God” This is an anthropomorphic metaphor for the place of power, authority, and intercession (cf. I John 2:1), which is taken from Ps. 110:1 (quoted more than any other Psalm in the NT) or Ps. 118:16. God is eternal Spirit, present throughout physical and spiritual creation. Humans must use earth-bound language and concepts to speak of Him, but they are all (1) negations (2) analogies or (3) metaphors. Even the word “Father” to describe God or “Son” to describe Jesus are metaphorical. All metaphors break down at some point. They are meant to convey a central truth or concept about deity. Be careful of literalness! Surely you do not expect to see an old man, a young man on a throne and a white bird circling overhead when you get to heaven. See Special Topic following.

Special Topic: God Described As A Human (Anthropomorphic Language)

    I. This type of language is very common in the OT (some examples)

      A. Physical body parts

        1. eyes — Gen. 1:4,31; 6:8; Exod. 33:17; Num. 14:14; Deut. 11:12; Zech. 4:10

        2. hands — Exod. 15:17; Num. 11:23; Deut. 2:15

        3. arm — Exod. 6:6; 15:16; Num. 11:23; Deut. 4:34; 5:15

        4. ears — Num. 11:18; I Sam. 8:21; II Kgs. 19:16; Ps. 5:1; 10:17; 18:6

        5. face — Exod. 32:30; 33:11; Num. 6:25; Deut. 34:10; Ps. 114:7

        6. finger — Exod. 8:19; 31:18; Deut. 9:10; Ps. 8:3

        7. voice — Gen. 3:8,10; Exod. 15:26; 19:19; Deut. 26:17; 27:10

        8. feet — Exod. 24:10; Ezek. 43:7

        9. human form — Exod. 24:9-11; Ps. 47; Isa. 6:1; Ezek. 1:26

        10. the angel of the Lord — Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 3:4,13-21; 14:19; Jdgs. 2:1; 6:22-23; 13:3-22

      B. Physical actions

        1. speaking as the mechanism of creation — Gen. 1:3,6,9,11,14,20,24,26

        2. walking (i.e., sound of) in Eden — Gen. 3:8; 18:33; Hab. 3:15

        3. closing the door of Noah’s ark — Gen. 7:16

        4. smelling sacrifices — Gen. 8:21; Lev. 26:31; Amos 5:21

        5. coming down — Gen. 11:5; 18:21; Exod. 3:8; 19:11,18,20

        6. burying Moses — Deut. 34:6

      C. Human emotions (some examples)

        1. regret/repent — Gen. 6:6,7; Exod. 32:14; Jdgs. 2:18; I Sam. 15:29,35; Amos 7:3,6

        2. anger — Exod. 4:14; 15:7; Num. 11:10; 12:9; 22:22; 25:3,4; 32:10,13,14; Deut. 6:5; 7:4; 29:20

        3. jealousy — Exod. 20:5; 34:14; Deut. 4:24; 5:9; 6:15; 32:16,21; Josh. 24:19

        4. loathe/abhor — Lev. 20:23; 26:30; Deut. 32:19

      D. Family terms (some examples)

        1. Father

          a. of Israel — Exod. 4:22; Deut. 14:1; Isa. 1:2; 63:16; 64:8; Jer. 31:9; Hos. 11:1

          b. of the king — II Sam. 7:11-16; Ps. 2:7

          c. metaphors of fatherly action — Deut. 1:31; 8:5; 32:6-14; Ps. 27:10; Pro. 3:12; Jer. 3:4,22; 31:20; Hosea 11:1-4; Mal. 3:17

        2. Parent — Hosea 11:1-4

        3. Mother — Ps. 27:10; Isa. 49:15; 66:9-13 (analogy to nursing mother)

        4. Young faithful lover — Hosea 1-3

    II. Reasons for the use of this type of language

      A. It is a necessity for God to reveal Himself to human beings. The very pervasive concept of God as male is an anthropomorphism because God is spirit!

      B. God takes the most meaningful aspects of human life and uses them to reveal Himself to fallen humanity (father, mother, parent, lover)

      C. Though necessary at times (i.e., Gen. 3:8), God does not want to be limited to any physical form (cf. Exodus 20; Deuteronomy 5)

      D. The ultimate anthropomorphism is the incarnation of Jesus! God became physical, touchable (cf. I John 1:1-3). The message of God became the Word of God (cf. John 1:1-18).

· “the promise of the Holy Spirit” The OT promised a new day of Spirit-led righteousness, made operative by the work of the Messiah.

    1. John 7:39, the new day has arrived

    2. Gal. 3:14, the blessing of Abraham (cf. Gen. 12:3) is now available to the whole world

    3. Eph. 1:13, believers in this new age are sealed by the Spirit.

· “which you both see and hear” This is the continuing emphasis in this sermon on the eyewitness nature of these hearers (cc. 14,22,32,33,36). They knew what Peter said was true because they were there. Lawyers call this primary source evidence.

2:34 “the Lord said to my lord” This is a quote from Psalm 110:1 (YHWH...Adon). Jesus uses it in Matt. 22:41-46. In the NT it shows the dual aspect of the kingdom; Jesus is already at God’s right, but His enemies are not yet His footstool. See Special Topic: The Kingdom of God at 1:3.

2:36 “Let all the house of Israel” This refers to the Jewish leadership and people, the very ones Peter is addressing. He is asserting that OT prophecy is fulfilled and culminated in Jesus of Nazareth. See Special Topic: The Kingdom of God at 1:3.

· NASB “know for certain”
NKJV “know assuredly”
NRSV “know with certainty”
TEV “know for sure”
NJB “can be certain”

This reflects two Greek words, the adverb aphalo„s, which means “to fasten securely” (metaphorically with certainty, cf. 16:23) and the present active imperative of gino„sko„, “to know.” These eyewitnesses of Jesus’ last week, death, and resurrection could have no doubt about the truthfulness of Peter’s words.

· “Lord and Christ” The term “lord” (kurios) can be used in a general sense or in a specific theological sense (cf. v. 21). It can mean “mister,” “sir,” “master,” “owner,” “husband,” or “the full God-man.” The OT usage of this term (adon) came from the Jews’ reluctance to pronounce the covenant name for God, YHWH, from the Hebrew verb “to be” (cf. Exod. 3:14). They were afraid of breaking the commandment which said, “Thou shalt not take the name of the Lord thy God in vain” (cf. Exod. 20:7, Deut. 5:11). They thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word adonai, which had a similar meaning to the Greek word, Kurios (Lord). The NT authors used this term to describe the full Deity of Christ. The phrase “Jesus is Lord” was the public confession of faith and baptismal formula of the early church (cf. Rom. 10:9-13; I Cor. 12:3; Phil. 2:11). See Special Topic: Names for Deity at 1:6.

“Christ” was the Greek equivalent of the Hebrew term messiah, which meant “an anointed one” (cf. 2:31,36; 3:18,20; 4:26; 5:42; 8:5; 9:22; 17:3; 18:5,28; 26:23). It implied “one called and equipped by God for a specific task.” In the OT three groups of leaders: priests, kings, and prophets, were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3). See Special Topic: Messiah at 2:31.

By using both of these OT titles for Jesus of Nazareth, Luke asserts both His deity (cf. Phil. 2:6-11, see Special Topic at 2:32) and His Messiahship (cf. Luke 2:11). This surely sets the stage for the proclamation (kerygma) of the other sermons in Acts!

See Special Topic: The Kerygma of the Early Church at 2:14.

· “this Jesus whom you crucified” Peter accused these inhabitants of Jerusalem with duplicity in Jesus’ death. All fallen humans are equally involved in the guilt. See note at 2:23.

· “this Jesus” The designation “this Jesus” (cf. 2:23,32,36) links Peter’s proclamation of the historical Jesus to the resurrected, exalted Christ. Both concepts are true. There is no biblical distinction between the early Jesus and the Jesus of faith!

Text: Acts 2:37-42

37Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?” 38Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39”For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.”40 And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” 41So then, those who had received his word were baptized; and that day there were added about three thousand souls.42 They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.

2:37 “they were pierced to the heart” This is the Greek term kata plus nusso„. The root word is used in John 19:34 for Jesus being nailed to the cross. Peter’s sermon nailed these hearers to the truth of the gospel. This obviously refers to the necessary conviction of the Holy Spirit which precedes salvation (cf. John 16:8-11; Rom. 3:21-31).

2:38 “Repent” This is an aorist active imperative, which means make a decisive decision. The Hebrew term for repentance meant a change of action. The Greek term meant a change of mind. Repentance is a willingness to change. It does not mean a total cessation of sin, but a desire to please God, not self. As fallen humanity we live for ourselves, but as believers we live for God! Repentance and faith are God’s requirements for salvation (cf. Mark 1:15; Acts 3:16, 19; 20:21). Jesus said “Unless you repent, you will all perish” (cf Luke. 13:3,5). Repentance is God’s will for fallen man (cf. II Pet. 3:9, Ezek. 18:23, 30, 32). The mystery of the sovereignty of God and human free will can be clearly demonstrated by repentance as a requirement for salvation. However, the paradox or dialectic pair is that it is also a gift of God (cf. 5:31; 11:18 and II Tim. 2:25). There is always a tension in the biblical presentation of God’s initiating grace and humanity’s needed covenantal response. The new covenant, like the old covenant, has an “if. . .then” structure. There are several terms used in the NT which relate to the concept of repentance.

Special Topic: Repentance

Repentance (along with faith) is a covenant requirement of both the Old Covenant (Nacham, BDB 636, e.g., 13:12; 32:12,14; Shuv, BDB 996, e.g., I Kgs. 8:47; Ezek. 14:6; 18:30) and the New Covenant.

    1. John the Baptist (Matt. 3:2; Mark 1:4; Luke 3:3,8)

    2. Jesus (Matt. 4:17; Mark 1:15; Luke 5:32; 13:3,5; 15:7; 17:3)

    3. Peter (Acts 2:38; 3:19; 8:22; 11:18; II Pet. 3:9)

    4. Paul (Acts 13:24; 17:30; 20:21; 26:20; Rom. 2:4; II Cor. 2:9-10)

But what is repentance? Is it sorrow? Is it a cessation of sin? The best chapter in the NT for understanding the different connotations of this concept is II Corinthians 7:8-11, where three related, but different, Greek terms are used.

    1. “sorrow” (lupe„, cf. vv. 8 [twice], 9 [thrice], 10 [twice], 11). It means grief or distress and has a theologically neutral connotation.

    2. “repentance” (metanoeo„, cf. vv. 9,10). It is a compound of “after” and “mind,” which implies a new mind, a new way of thinking, a new attitude toward life and God. This is true repentance.

    3. “regret” (metamelomai, cf. vv. 8[twice], 10). It is a compound of “after” and “care.” It is used of Judas in Matt. 27:3 and Esau in Heb. 12:16-17. It implies sorrow over the consequences, not over the acts.

Repentance and faith are the required covenant acts (cf. Mark 1:15; Acts 2:38,41; 3:16,19; 20:21). There are some texts which imply that God gives repentance (cf. Acts 5:31; 11:18; II Tim. 2:25). But most of the texts see this as a necessary human covenantal response to God’s offer of a free salvation.

The definitions of both the Hebrew and Greek terms are required to grasp the full meaning of repentance. The Hebrew demands “a change of action,” while the Greek demands “a change of mind.” The saved person receives a new mind and heart. He thinks differently and lives differently. Instead of “What’s in it for me?” the question is now “What is God’s will?” Repentance is not an emotion that fades or a total sinlessness, but a new relationship with the Holy One that transforms the believer progressively into a holy one.

· “be baptized” This is another aorist passive imperative. See Special Topic following.

Special Topic: Baptism

Curtis Vaughan, Acts, has an interesting footnote on p. 28 related to Acts 2:38.

      “The Greek word for ‘baptized’ is a third person imperative; the word for ‘repent,’ a second person imperative. This change from the more direct second person command to the less direct third person of ‘baptized’ implies that Peter’s basic primary demand is for repentance.”

This follows the preaching emphasis of John the Baptist (cf. Matt. 3:2) and Jesus (cf. Matt. 4:17). Repentance seems to be a spiritual key and baptism is an outward expression of this spiritual change. The New Testament knew nothing of unbaptized believers! To the early church baptism was the public profession of faith. It is the occasion for the public confession of faith in Christ, not the mechanism for salvation! It needs to be remembered that baptism is not mentioned in Peter’s second sermon, though repentance is (cf. 3:19; Luke 24:17). Baptism was an example set by Jesus (cf. Matt. 3:13-18). Baptism was commanded by Jesus (cf. Matt. 28:19). The modern question of the necessity of baptism for salvation is not addressed in the New Testament; all believers are expected to be baptized. However, one must also guard against a sacramental mechanicalism! Salvation is a faith issue, not a right-place, right-words, right-ritual act issue!

·

· “in the name of Jesus Christ” This is a Hebrew idiom (reflected in Joel 2:32) which refers to the person or character of Jesus. It may be that the early church’s baptismal formula, which was probably repeated by the candidate, was “I believe Jesus is Lord” (cf. Rom. 10:9-13; I Cor. 1:13,15). This was both a theological affirmation and a personal trust affirmation. In the Great Commission of Matt. 28:19-20 the triune name is the baptismal formula. Again we must guard against a mechanical sacramentalism! The title or formula is not the key, but the heart of the one being baptized.

For “Christ” see Special Topic at 2:31.

· NASB, NJB,
NIV “for the forgiveness of your sins”
NKJV “for the remission of sins”
NRSV “so that your sins may be forgiven”
TEV “so that your sins will be forgiven”

The theological question is how does “for” (eis) function? Is forgiveness linked to “repent” or “be baptized”? Is forgiveness dependent on repentance and/or baptism?

The possible uses of eis are multiple. The most common use is “with a view to” or “for this purpose of.” Most Baptist scholars choose “because of” for theological reasons, but it is a minor option. Often our presuppositions even function at this grammatical analysis level. We must let the Bible speak in context; then check the parallels; then form our systematic theologies. All interpreters are historically, denominationally, and experientially conditioned.

Forgiveness through faith in Christ is a recurrent theme in these sermons in Acts (i.e., Peter 2:38; 3:19; 5:31; 10:43; and Paul 13:38).

· “receive the gift of the Holy Spirit” This is a Future middle (deponent) indicative. The gift of the Spirit was

    1. an assured salvation

    2. an indwelling presence

    3. an equipping for service

    4. a developing Christlikeness

We must not push the items or the order of the events of salvation because they are often different in Acts. Acts was not meant to teach a standard formula or theological sequence (cf. How To Read the Bible for All Its Worth, pp. 94-112), but record what happened.

Should an interpreter use this text to assert a sequence of salvation acts: repent, be baptized, forgiveness, and then the gift of the Spirit? My theology demands the Spirit as active from the first (cf. John 6:44,65) and crucial all through the process of conviction (cf. John 16:8-12), repentance (cf. 5:31; 11:18; II Tim. 2:25), and faith. The Spirit is primary and necessary (cf. Rom. 8:9) from start to finish. He certainly cannot be last in a series!

One of the books that has helped me shed my denominational indoctrination and let the Bible speak with power is F. F. Bruce, Answers to Questions. In it he makes several good comments about Acts 2:38. One that grabbed me is:

“This reception of the spirit might be experienced before baptism (Acts 10:44), after baptism (Acts 2:38), or after baptism plus the laying on of apostolic hands (Acts 8:16; 19:54)” (p. 167).

Moderns want clear statements of doctrine which can be affirmed, but usually they react to a “proof-text” method of interpretation and isolate only those texts that fit their pre-understanding, biases (see seminar on Biblical Interpretation, www.freebiblecommentary.org )

2:39 “the promise is for you and your children” This was an OT corporate, multi-generational, familial concept (cf. Exod. 20:5-6 and Deut. 5:9-10; 7:9). The faith of the children was affected by the parents and was the parents’ responsibility (cf. Deut. 4:9; 6:6-7; 20-25; 11:19; 32:46). This corporate influence also has a frightful aspect in light of Matt. 27:25 (“His blood be on us and our children”).

The promise of multi-generational faith influence helps me trust that God will use my faith to influence, bless, and protect my descendants (cf. Deut. 7:9). This does not deny personal responsibility, but adds an element of corporate influence. My faith and faithful service in Christ does impact my family and their family and so forth (cf. Deut. 7:9). What a comforting hope and motivational promise. Faith runs through families!

In Acts the promise (2:39) of God involves several items with OT links:

    1. forgiveness of sins — 2:38; 3:19; 5:31; 10:43; 13:38-39; 26:18

    2. salvation — 2:21; 4:12; 11:14; 13:26; 16:31

    3. the Spirit — 2:38-39; 3:19; 5:32; 8:15-18; 10:44-48; 19:6

    4. times of refreshing — 3:19

· “for all who are far off” Peter is addressing Jewish people. This phrase originally referred to exiled Jews who would be brought back to the Promised Land (cf. Isa. 57:19). However, it also, in some passages, seemed to refer to the Gentiles who were so far from a knowledge of YHWH (cf. Isa. 49:1; Zech. 6:15). The good news of the gospel is that the one true God (i.e., monotheism) who created all humans in His image (cf. Gen. 1:26-27), desires to have fellowship with all of them (cf. I Tim. 2:4; II Pet. 3:9). This is the hope of the unity of all humans in Christ. In Him there are no more Jews-Gentiles, slaves-free, men-women, but all are one (cf. Eph. 2:11-3:13). Paul uses this very quote addressing Gentiles in Eph. 2:13 & 17. The new age of the Spirit has brought an unexpected unity!

Special Topic: Monotheism

The concept of “monotheism” (one and only one God), not just the “high god” of polytheism or the good god of Iranian dualism (Zoroastrianism), is unique to Israel (Abraham, 2000 b.c.). Only one rare exception briefly in Egypt (Amenhotep IV, also known as Akhenaten, 1367-1350 or 1386-1361 b.c.).

This concept is expressed in several phrases in the OT.

    1. “no one like YHWH our Elohim,” Exod. 8:10; 9:14; Deut. 33:26; I Kgs. 8:23

    2. “no other besides Him,” Deut. 4:35,39; 32:39; I Sam. 2:2; II Sam. 22:32; Isa. 45:21; 44:6,8; 45:6,21

    3. “YHWH is one,” Deut. 6:4; Rom. 3:30; I Cor. 8:4,6; I Tim. 2:5; James 2:19

    4. “none like thee,” II Sam. 7:22; Jer. 10:6

    5. “Thou alone are God,” Ps. 86:10; Isa. 37:16

    6. “Before Me there was no God formed, and there will be none after Me,” Isa. 43:10

    7. “there is no other; besides Me. . .there is no other,” Isa. 45:5,6,22

    8. “there is none else, no other God,” Isa. 45:14,18

    9. “there is none except Me,” Isa. 45:21

    10. “there is no other;. . .there is no one like Me,” Isa. 46:9

It must be admitted that this crucial doctrine has been revealed in progressive ways. The early statements could be understood as “henotheism” or practical monotheism (there are other gods, but only one god for us, cf. Exod. 15:11; 20:2-5; Deut. 3:28; 5:7; 6:4,14; 10:17; 32:12; I Kgs. 8:23; Ps. 83:18; 86:8; 136:1-2).

The first texts that begin to denote a singularity (philosophical monotheism) are early (cf. Exod. 8:10; 9:14; Deut. 4:35,39; 33:26). The full and compete claims are found in Isaiah 43-46 (cf. 43:11; 44:6,8; 45:7,14,18,22; 46:5,9).

The NT alludes to Deut. 6:4 in Rom. 3:30; I Cor. 8:4,6; Eph. 4:6; I Tim. 2:5; and James 2:19. Jesus quotes it as the first commandment in Matt. 22:36-37; Mark 12:29-30; Luke 10:27. The OT, as well as the NT, asserts the reality of other spiritual beings (demons, angels), but only one creator/redeemer God (YHWH, Gen. 1:1).

Biblical monotheism is characterized by

    1. God is one and unique (ontology is assumed, not specified)

    2. God is personal (cf. Gen. 1:26-27; 3:8)

    3. God is ethical (cf. Exod. 34:6; Neh. 9:17; Ps. 103:8-10)

    4. God created humans in His image (Gen. 1:26-27) for fellowship (i.e., #2). He is a jealous God (cf. Exod. 20:2-3

From the NT

    1. God has three eternal, personal manifestations (see Special Topic: The Trinity at 8:11)

    2. God is perfectly and completely revealed in Jesus (cf. John 1:1-14; Col. 1:15-19; Heb. 1:2-3)

    3. God’s eternal plan for fallen humanity’s redemption is the sacrificial offering of His only Son (Isaiah 53; Mark 10:45; II Cor. 5:21; Phil. 2:6-11; Hebrews)

· “as many as the Lord our God will call to Himself” This is an aorist middle (deponent) subjunctive. It originally referred to scattered Judaism. God always takes the initiative (middle voice, cf. John 6:44,65). From Ezek. 18:32; John 3:16; I Tim. 2:4; II Pet. 3:9 we know He calls all humans, at some level, to Himself. But, they must respond (i.e., subjunctive mood).

The terms “many” and “all” are biblically parallel (compare Isa. 53:6, “all” with Isa. 53:11,12, “many” or Rom. 5:18, “all” with Rom. 5:19, “many”). God’s heart beats for a lost humanity made in His image (cf. Gen. 1:26-27), created for fellowship with Him (cf. Gen. 3:8)!

2:40 “with many other words” This is textual evidence that the sermons recorded in Acts are summaries. This is also true of Jesus’ teaching and preaching in the Gospels. We presuppositionally affirm the inspiration and accuracy of these summaries. The first century world was accustomed to oral presentations and their retention.

· “solemnly testified” This Greek term (dia plus marturomai) is popular with Luke (cf. 2:40; 8:25; 10:42; 18:5; 20:21,23,24; 23:11; 28:23; Luke 16:28). The gospel has an urgency and ultimacy that cannot be ignored in either proclamation or hearing.

· “kept on exhorting them” Man must respond to God’s offer in Christ (cf John 1:12; 3:16; Rom. 10:9-13). This is the paradox of God’s sovereignty and human free will (cf. Phil. 2:12-13).

· NASB, NKJV “Be saved”
NRSV, TEV,
NJB “Save yourselves”

The inflected form of this term is aorist passive imperative, but as you can tell, NRSV, TEV, and NJB translate it as middle voice. This is the theological tension concerning salvation (cf. Phil. 2:12-13). Is it all of God, or must the hearer allow God to work in his/her life?

The Greek term “saved” (so„so„) reflects a Hebrew concept (yasha, BDB 446, cf. Exod. 14:30) of physical deliverance (cf. James 5:15,20), while in the NT usage it takes on the connotation of spiritual deliverance or salvation (cf. James 1:21; 2:14; 4:12).

Special Topic: Greek Verb Tenses Used For Salvation

Salvation is not a product, but a relationship. It is not finished when one trusts Christ; it has only begun (a gate and then a road)! It is not a fire insurance policy, nor a ticket to heaven, but a life of growing Christlikeness. We have a proverbial saying in America that says the longer a couple lives together, the more they begin to look alike. This is the goal of salvation!

Salvation As A Completed Action (aorist)

· Acts 15:11

· Romans 8:24

· II Timothy 1:9

· Titus 3:5

· Romans 13:11 (combines the aorist with a future orientation)

Salvation As A State Of Being (perfect)

· Ephesians 2:5,8

Salvation As A Continuing Process (present)

· I Corinthians 1:18; 15:2

· II Corinthians 2:15

· I Peter 3:21

Salvation As A Future Consummation (future in verb tense or context)

· Romans 5:9,10; 10:9,13

· I Corinthians 3:15; 5:5

· Philippians 1:28

· I Thessalonians 5:8-9

· Hebrews 1:14; 9:28

· I Peter 1:5

Therefore, salvation begins with an initial faith decision (cf. John 1:12; 3:16; Rom. 10:9-13), but this must issue in lifestyle faith (cf. Rom. 8:29; Gal. 2:19-20; Eph. 1:4; 2:10), which will one day be consummated in sight (cf. I John 3:2). This final state is called glorification. This can be illustrated as

    1. initial salvation—justification (saved from the penalty of sin)

    2. progressive salvation—sanctification (saved from the power of sin)

    3. final salvation—glorification (saved from the presence of sin)

· “this perverse generation” This may be an allusion to Deut. 32:5 and Ps. 78:8. The OT root for the terms “right,” “righteous,” “just,” “justice” was “a river reed” (see Special Topic at 3:14). It became a construction metaphor, a measuring reed, or straight standard. God chose this metaphor to describe His own character. God is the standard! Most of the words for sin in Hebrew and Greek refer to a deviation from this standard (i.e., crooked, perverse). All humans need to be saved and restored.

2:41
NASB “received”
NKJV “gladly received”
NRSV “welcomed”
TEV “believed”
NJB “accepted”

This is an aorist middle participle of apodechomai. Louw and Nida, Greek-English Lexicon, list three uses of this term (cf. vol.2, p. 28).

    1. welcome a person

    2. accept something or someone as true and respond appropriately

    3. acknowledge the truth or value of something or someone

Luke uses this word often (cf. Luke 8:40; 9:11; Acts 2:41; 18:27; 24:3; 28:30). The gospel is a person to be welcomed, truth about that person to believe, and a life like that person’s to live. All three are crucial.

· “were baptized” Baptism was a religious expectation for Jews as they entered the temple. Proselytes were self-baptized. This was an expected religious event for these hearers but with new meaning. Jesus was baptized (Matt. 3:13-17); Jesus commanded us to baptize (Matt. 28:19)—that settles that! The NT knows nothing of unbaptized believers. It seems to me that this was a clear break with Judaism and the start of the new people of God (i.e., the Church, cf. Gal. 6:16).

· “three thousand souls” This is a round number, but a large number. Peter’s message struck home to these eyewitnesses. They were ready to make the leap of faith required to believe.

    1. Jesus was the Messiah

    2. the Messiah was meant to suffer

    3. faith in Him was the only way to forgiveness

    4. baptism was appropriate

This required a decisive, immediate, life-changing decision (as it does today)! See Special Topic: Kerygma at 2:14.

2:42 “They were continually devoting themselves” Luke uses this concept often (cf. 1:14; 2:42,46; 6:4; 8:13; 10:7). Notice the things they did when together:

    1. teaching (cf. 2:42; 4:2,18; 5:21,25,28,42)

    2. fellowship

    3. breaking of bread (i.e., this possibly refers to the Lord’s Supper, see note at v. 46)

    4. prayer (cf. vv. 43-47)

These are the things we must teach new believers! These new converts were hungry for truth and community. See Special Topic following.

Special Topic: Koino„nia

The term “fellowship” (koino„nia) means

    1. close association with a person

      a. with the Son (cf. I John 1:6; I Cor. 1:9)

      b. with the Spirit (cf. II Cor. 13:13; Phil. 2:1)

      c. with the Father and the Son (cf. I John 1:3)

      d. with other covenant brothers/sisters (cf. I John 1:7; Acts 2:42; Gal. 2:9; Philemon 17)

    2. close association with things or groups

      a. with the gospel (cf. Phil. 1:5; Philemon 6)

      b. with the blood of Christ (cf. I Cor. 10:16)

      c. not with darkness (cf. II Cor. 6:14)

      d. with suffering (cf. Phil. 3:10; 4:14; I Pet. 4:13)

    3. gift or contribution done in generous fashion (cf. Rom. 12:13; 15:26; II Cor. 8:4; 9:13; Phil. 4:15; Heb. 13:16)

    4. God’s gift of grace through Christ, which restores mankind’s fellowship with Him and his brothers and sisters

This asserts the horizontal relationship (human to human) that is brought about by the vertical relationship (human to Creator). It also emphasizes the need for and joy of Christian community. The verb tense stresses the start and continuance of this experience of community (cf. 1:3 [twice],6,7). Christianity is corporate!

Text: Acts 2:43-47

43Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. 44And all those who had believed were together and had all things in common; 45and they began selling their property and possessions and were sharing them with all, as anyone might have need. 46Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, 47praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.

2:43-47 This seems to be the first of many editorial comments by Luke (i.e., 6:7; 9:31; 12:24; 16:5; 19:20). See Introduction, “Purpose and Structure,” A.

2:43 “Everyone kept feeling a sense of awe” This is an imperfect passive (deponent) indicative. We get the English “phobia” from this term “awe” or “fear.” God’s presence and power caused a holy atmosphere, even unsaved sinners were aware of the sacredness of the time and place!

2:44 “all those who had believed” See note at 3:16.

· “and had all things in common” This early experiment in “community” was not successful (cf. 4:32-5:11). It was not meant to be a universal principle, but an attempt at a loving, mutually supportive community or faith. This is a good example that not everything recorded in the Bible is meant to be universally implemented! These early believers had a great love for one another. Oh, that we could regain this love and sense of the presence and power of God among us (cf. John 17:11,21,22,23)!!

2:46 “with one mind” The early church was characterized by this unity of purpose (cf. 1:14; 2:46; 4:24; 5:12). This is not to say that they agreed on everything, but that their hearts and minds were knit together in kingdom priorities instead of personal preferences or agendas.

· “in the temple” They probably met in “Solomon’s portico” (cf 3:11; 5:12). Jesus taught there (cf. John 10:23). Solomon’s Portico or porch was a covered colonnade along the east side of the outer court of the Gentiles in Herod’s Temple (cf. Josephus’ Antiq. 15.11.3). Rabbis taught there. People regularly gathered there to hear teaching.

Notice the early church attended the temple and probably the local synagogues until the rabbis instituted a curse formula (about a.d. 70), which forced synagogue members to curse Jesus. This caused the break between the church and Judaism. The early believers maintained their weekly worship, but also met on Sunday to commemorate Jesus’ resurrection. Remember, Jesus Himself met with the disciples, three Sunday nights in a row.

· “breaking bread from house to house” If “breaking bread” was a technical designation for the Lord’s Supper (cf. Luke 22:19 and esp. in contexts of agape meals [I Cor. 11:17-22; II Pet. 2:13-14; Jude v. 12] in the early church, ex. Acts 20:7), then this refers to daily communion in local homes (but it must be admitted that it is also used of a regular meal in Luke 24:30,35). Be careful of your dogmatic denominational traditions about the when, where, frequency, and form of the Lord’s Supper. The heart is the key!

· NASB “gladness and sincerity of heart”
NKJV “gladness and simplicity of heart”
NRSV “glad and generous hearts”
TEV “glad and humble hearts”
NJB “glad and generously”

The variety of the translations of the second term shows the difficulty of translating apheloto„s. Literally it meant smooth or plain, but it was used metaphorically for “simple,” “sincere,” or “humble” (Louw and Nida). See Special Topic: The Heart at 1:24.

2:47
NASB, NKJV “having favor with all the people”
NRSV “having the goodwill of all the people”
TEV “enjoying the goodwill of all the people”
NJB “were looked up to by everyone”

This phrase refers to the acceptance of the early Christians by the people of Jerusalem. All the different types and levels of society thought well of these first believers. Christians were not a threat to Roman authority or to the Roman peace (one purpose of Acts). There was no break with rabbinical Judaism at the beginning of the church.

· “the Lord was adding” This is an imperfect active indicative. The Bible emphasizes the sovereignty of God. Nothing happens apart from God’s will. Nothing surprises God. However, this OT way of asserting monotheism (i.e., one causality, see Special Topic at 2:39) has been misunderstood. I would like to insert two Special Topics, one on the need for balance and one on covenant. I hope this brings light, not heat!

Special Topic: Election/Predestination and the Need for a Theological Balance

Election is a wonderful doctrine. However, it is not a call to favoritism, but a call to be a channel, a tool or means of others’ redemption! In the Old Testament the term was used primarily for service; in the New Testament it is used primarily for salvation which issues in service. The Bible never reconciles the seeming contradiction between God’s sovereignty and mankind’s free will, but affirms them both! A good example of the biblical tension would be Romans 9 on God’s sovereign choice and Romans 10 on mankind’s necessary response (cf. 10:11,13).

The key to this theological tension may be found in Ephesians 1:4. Jesus is God’s elect man and all are potentially elect in Him (Karl Barth). Jesus is God’s “yes” to fallen mankind’s need (Karl Barth). Ephesians 1:4 also helps clarify the issue by asserting that the goal of predestination is not heaven, but holiness (Christlikeness). We are often attracted to the benefits of the gospel and ignore the responsibilities! God’s call (election) is for time as well as eternity!

Doctrines come in relation to other truths, not as single, unrelated truths. A good analogy would be a constellation versus a single star. God presents truth in eastern, not western, genres. We must not remove the tension caused by dialectical (paradoxical) pairs of doctrinal truths:

    1. Predestination vs. human free will

    2. Security of the believers vs. the need for perseverance

    3. Original sin vs. volitional sin

    4. Sinlessness (perfectionism) vs. sinning less

    5. Initial instantaneous justification and sanctification vs. progressive sanctification

    6. Christian freedom vs. Christian responsibility

    7. God’s transcendence vs. God’s immanence

    8. God as ultimately unknowable vs. God as knowable in Scripture

    9. The Kingdom of God as present vs. future consummation

    10. Repentance as a gift of God vs. repentance as a necessary human covenantal response

    11. Jesus as divine vs. Jesus as human

    12. Jesus is equal to the Father vs. Jesus as subservient to the Father

The theological concept of “covenant” unites the sovereignty of God (who always takes the initiative and sets the agenda) with a mandatory initial and continuing repentant, faith response from humans. Be careful of proof-texting one side of the paradox and depreciating the other! Be careful of asserting only your favorite doctrine or system of theology!

Special Topic: Covenant

The OT term berith (BDB 136), covenant, is not easy to define. There is no matching verb in Hebrew. All attempts to derive an etymological or cognate definition have proved unconvincing. However, the obvious centrality of the concept has forced scholars to examine the word usage to attempt to determine its functional meaning.

Covenant is the means by which the one true God deals with His human creation. The concept of covenant, treaty, or agreement is crucial in understanding the biblical revelation. The tension between God’s sovereignty and human free-will are clearly seen in the concept of covenant. Some covenants are based exclusively on God’s character and actions.

    1. creation itself (cf. Genesis 1-2)

    2. the call of Abraham (cf. Genesis 12)

    3. the covenant with Abraham (cf. Genesis 15)

    4. the preservation and promise to Noah (cf. Genesis 6-9)

However, the very nature of covenant demands a response.

    1. by faith Adam must obey God and not eat of the tree in the midst of Eden

    2. by faith Abraham must leave his family, follow God, and believe in future descendants

    3. by faith Noah must build a huge boat far from water and gather the animals

    4. by faith Moses brought the Israelites out of Egypt to Mt. Sinai and received specific guidelines for religious and social life with promises of blessings and cursings (cf. Deuteronomy 27-28)

This same tension involving God’s relationship to humanity is addressed in the “new covenant.” The tension can be clearly seen in comparing Ezekiel 18 with Ezek. 36:27-38 (YHWH’s action). Is the covenant based on God’s gracious actions or mandated human response? This is the burning issue between the Old Covenant and the New. The goals of both are the same: (1) the restoration of fellowship with YHWH lost in Genesis 3 and (2) the establishment of a righteous people who reflect God’s character.

The new covenant of Jer. 31:31-34 solves the tension by removing human performance as the means of attaining acceptance. God’s law becomes an internal desire instead of an external law code. The goal of a godly, righteous people remains the same, but the methodology changes. Fallen mankind proved themselves inadequate to be God’s reflected image. The problem was not God’s covenant, but human sinfulness and weakness (cf. Romans 7; Galatians 3).

The same tension between OT unconditional and conditional covenants remains in the NT. Salvation is absolutely free in the finished work of Jesus Christ, but it requires repentance and faith (both initially and continually). It is both a legal pronouncement and a call to Christlikeness, an indicative statement of acceptance and an imperative to holiness! Believers are not saved by their performance, but unto obedience (cf. Eph. 2:8-10). Godly living becomes the evidence of salvation, not the means of salvation. However, eternal life has observable characteristics! This tension is clearly seen in Hebrews.

· NASB, NRSV “to their number”
NKJV “to the church”
TEV “to their group”
NJB “to their community”

The phrase epi to auto is used in Classical Greek and Koine Greek (Septuagint and Acts 1:15; 2:1,47; I Cor. 11:20; 14:23), meaning “coming together” (Metzger, Textual Commentary, p. 305). Here in the NT it refers to a church meeting. Therefore, the Lord added to the church (i.e., the gathering) daily. This shows the lifestyle evangelism of these first generation believers!

· “those who were being saved” The phrase “Lord (God or Christ) was adding,” used earlier in v. 46, is an imperfect active indicative, but this phrase is a present passive participle. The expressed agent of the passive voice is the Lord. The “saved” are in a process. Salvation starts with belief/trust/faith (i.e., John 1:12; 3:16; Rom. 10:9-13). Salvation is a relationship initiated by God/Spirit (cf. John 6:44,65), but it must be an ongoing experience. It is not a ticket to heaven or a life insurance policy; it is a daily, growing, faith relationship. See Special Topic: Greek Verb Tenses Used for Salvation at 2:40.

Discussion Questions

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

    1. Outline Peter’s sermon

    2. What was the purpose of Pentecost?

    3. How did Joel’s prophesy relate to this context?

    4. Describe Peter’s use of Old Testament passages.

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