01.11. The First Sermon

THE FIRST SERMON Lesson Text:Acts 8:1-40.

Memory Verses:Acts 2:46-47.

JEWISH FEASTS The law prescribed three annual feasts which all able-bodied men were required to attend, namely, The Feast of Passover, the Feast of Weeks, and the Feast of Tabernacles (Exodus 23:16-17; Exodus 34:22-23; Leviticus 23:4-44; Numbers 28:16-31; Numbers 29:12-37; Deuteronomy 16:1-17).

PENTECOST

Each feast had its special requirements and significance. Our present lesson has specially to do with Pentecost. Pentecost is a Greek word meaning fiftieth. The Jews made reference to this feast by this name after they learned to speak Greek. It is also called the "Feast of Weeks" and "The Feast of Harvest." When Did Pentecost Come. The method of determining the time of its observance has been a matter of much dispute. That it was held on the morrow after the end of seven weeks, which would make it fifty days from the day the count began, is certain. But from what date are we to count? Some hold, as Josephus (and he is not always reliable), that the count began on the second day of Passover week. But the first day of Passover week, though it is called a holy day, is never called "the sabbath," and the count was to begin on "the morrow after the sabbath" (Leviticus 23:15-16). "And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall there be complete: even unto the morrow after the seventh sabbath shall ye number fifty days." The Sabbath mentioned in the last clause can refer to nothing but the regular weekly sabbath. For the fiftieth day to fall on the morrow after "the sabbath," the count must begin on the first day of the week. This proves conclusively that the sabbath from which they began to count was the regular weekly sabbath. Since Pentecost came on the morrow after the sabbath, it necessarily came on the first day of the week.

Some have held that the sabbath from which the count began was the weekly sabbath of the Passover week; but we fail to find any authority for this in the word of God. In fact Deuteronomy 16:9 says, "Seven weeks shalt thou number unto thee: from the time thou beginnest to put the sickle to the standing grain shalt thou begin to number seven weeks." Now seasons vary somewhat; besides, the Jews added a month every two or three years to keep the balance between the calendar and the solar year. This also would offset the matter somewhat. It is easy therefore, to see that they would not always begin to "put the sickle to the standing grain" the same week of the first month. Our conclusion, therefore, is, 1. That the Passover had nothing to do with the time of beginning the count. 2. That Pentecost always came on the first day of the week. 3. That the count did begin on the first day of the week after beginning the harvest.

PENTECOST (Blackboard Exercise)

• Joel 2:28-30 began to be fulfilled on Pentecost (Acts 2:16­).

• Isaiah 2:1-4 fulfilled on Pentecost (Acts 2:14-42).

• Luke 24:46-49 fulfilled on Pentecost (Acts 2:38).

• Matthew 16:20 Keys—began to be fulfilled on Pentecost (Acts 2:33).

• On Pentecost was the beginning of the gospel in its completeness. (Matthew 16:20; 1 Corinthians 15:1-4; Acts 2:22-42).

• On Pentecost was the beginning of the work of the Holy Spirit in convincing the world of sin (John 16:7-8; Acts 2:1-47).

• On Pentecost was the beginning of the work under the Great Commission (Matthew 28:18-20; Mark 16:15-16; Luke 24:46-49; Acts 2:1-47).

• On Pentecost was the beginning of remission of sins in the name of Jesus Christ (Luke 24:46-49; Acts 2:38).

• On Pentecost was the beginning of the work of the apostles as ambassadors for the Lord (2 Corinthians 5:20; Acts 2).

• On Pentecost was the first announcement that Jesus had been seated on the throne of David, as promised (Isaiah 9:7; Luke 1:32; Acts 2:29-35).

• On Pentecost the Holy Spirit came to guide the apostles into all truth (John 14:26; John 16:13; Acts 2:1-4).

• On Pentecost was the beginning of the New Covenant. (Hebrews 9:15-17; Acts 2:1-47).

COMMENTS ON THE LESSON TEXT

Acts 2:1. "They were all together in one place." Whether only the apostles were present, or the one hundred and twenty mentioned in the first chapter were also present, has been a source of much discussion. The verses following would seem to indicate that only the apostles were present; at least, it is clear that only the apostles were baptized in the Holy Spirit.

Acts 2:2. "And suddenly"—’without notice, unexpectedly on their part, "there came from heaven a sound as of the rushing of a mighty wind." It is-not stated that there was any wind, but a sound as of a wind. "And it filled all the house where they were sitting."

Acts 2:3. "There appeared unto them tongues parting asunder, like as a fire." The manifestation could be seen as well as heard. Not tongues of fire, but with the brightness, appearance of fire. The fiery appearance was first presented as one body, but was then separated into tongues like fire—a tongue for each one in the assembly, "and it sat upon each of them."

Acts 2:4. "All filled with the Holy Spirit." They were completely overwhelmed with the influence and power of the Holy Spirit. This is not the first time people were filled with the Holy Spirit. Elizabeth, Zacharias, and John the Baptist were each said to have been filled with the Holy Spirit (Luke 1:15; Luke 1:41; Luke 1:57). But the apostles on this occasion received such power as had never been given before. It is the fulfillment of the promise of Christ as recorded in John 14:26; John 16:13; Acts 1:5-6. "Began to speak in other tongues," i.e., in languages other than their own. "As the Spirit gave them utterance."The Holy Spirit not only filled them and inspired them, but so took possession of them as to control their vocal organs, and, by means of their vocal organs, to give utterance to his own words—the words were the words of the Holy Spirit.

Acts 2:5. "Dwelling at Jerusalem Jews," the residents as. well as those who were there to attend the feast of Pentecost. Some historians state that it was the custom of the foreign born Jews, when they earned a competency for life, to move to Jerusalem to spend their last days.

"Devoutmen"— religious men. This term is used to describe the Jews just mentioned. During the days of Christ and the apostles many of the Hebrews were scattered amongst other nations.

Acts 2:6. "When this sound was heard. "Sound," Greek phones, is not the Greek word for report or rumor. As usual when something out of the ordinary takes place "the multitude came together" "Every man heard them speaking in his own language." Some of the languages were no more than different dialects but this was not true of all. Not one man spoke in all the languages, but that one spoke in one, and another in other language.

PETER’S SERMON

Acts 2:14. Peter is found, as ever, the ready speaker among the apostles. Though it seems that all the apostles spoke on this occasion, only Peter’s discourse is recorded. After calling for the attention of the people he entered into a discussion of the wonderful incidents of the occasion.

Acts 2:15. "These are not drunken,... it is but the third hour of the day." It was 9 A.M. according to our time, the time for the morning prayers and sacrifices. It is said that during the feast of Pentecost the Jews considered it improper to take food before this hour, much less to drink wine.

Acts 2:16. "Spoken through Joel."Joel 2:28-30.

Acts 2:17. "Last days" cannot be the last days of the Jewish dispensation, for that dispensation ended when Jesus died on the cross (Colossians 2:14). The Christian dispensation being the last dispensation, it is called the last days. "/ will pour out of my Spirit upon all flesh." "All flesh" was not used in the absolute, for there is flesh of men, birds, fish and beasts, etc. On such God did not propose to pour out his spirit; neither does the term "all flesh" include every human being. Wicked men, liars, murderers, infidels and gamblers are not contemplated. The term includes all nationalities. The Spirit was poured out on the Jews on Pentecost and on the Gentiles at the house of Cornelius (Acts 10:1-48) "Shall prophecy," speak of God. A prophet is God’s spokesman whether foretelling future events or revealing the truth, or making known present duties.

Acts 2:18. "Servants... handmaidens."No class distinction with the Lord.

PETER’S ARGUMENT In the verses thus far considered Peter does not enter into the main, theme. Here he seeks to remove the prejudices of his hearers, refuting the charges of drunkenness, and to gain their attention by showing them that what they thought was an indication of intoxication was only the fulfillment of the prophecy of Joel.

First Argument,Acts 2:22-24- Peter shows that God’s approval rested upon Jesus; for God had wrought great miracles through him. The people knew of these miracles. Likely Peter referred in detail to many of the miracles as proof. The circumstances would call for him to enforce the argument with all the power he could summon. We must remember that we have recorded only an abridgement, the substance, of Peter’s sermon.

Second Argument.Acts 2:25-31. He here appeals to the Scriptures, to their own devoted David. He shows that David could not have been speaking of himself when he said, "Thou wilt not leave my soul unto Hades, neither wilt thou give thy Holy One to see corruption," for David "died and was buried, and his tomb is with us unto this day," but that "he foreseeing this spake of the resurrection of the Christ."

Third Argument.Acts 2:32. "This Jesus did God raise up, whereof we all are witnesses." The apostles had every means of knowing whether or not Jesus was raised. They claimed to have seen him after he arose. They could not have been mistaken. They were willing to stand up in Jerusalem, where Jesus was crucified, and in the presence of his murderers say, God raised him from the dead, for we saw him, knowing that they might suffer death also. No man will knowingly tell a falsehood under such circumstances, and stick to it.

Fourth Argument.Acts 2:33-35. Here he refers to the great demonstration which had attracted and astonished them as proof that Jesus had been exalted to the right hand of God, and had "poured forth this, which ye see and hear." His hearers could not explain what they saw and heard, but he could. He then quotes David as additional proof.

Conclusion.Acts 2:36. "Let all the house of Israel therefore know assuredly that God hath made him both Lord and Christ, this Jesus whom ye crucified." Here Peter calls for a full acceptance, a full belief of the truth of what he had said. It carried conviction of many hearts, and many who, a few days before had been crying, "Crucify him, crucify him," now, pricked in their hearts cry out, "WHAT SHALL WE DO?" Being convinced that they were sinners they show by this question that they had surrendered to Christ. Their hands were stained in blood. People are disposed to maintain a position once decidedly taken. No people have ever more thoroughly committed themselves than had these Jews for the crucifixion of Christ. They were overwhelmed by the proof of his divinity as presented by Peter. They were left not a vestige of ground on which to stand. If there was ever a people prepared to prove that Peter did not present the facts certainly this people were. They were in the very shadow of the cross, in, the very city where the crucifixion had taken place, in short, they were parties to the death of the Lord, and every detail was fresh in their minds. Like brave men, honest men, they acknowledged their mistake, their wrongs, and cried out, "What shall we do?" They surrendered, gave up. What do you think of people in this day, so far removed by time and distance from the scenes of the crucifixion, who insist that these men were fools—in allowing themselves to be so easily convinced by Peter?

"What shall we do?" This was the first time this question was asked in the Christian dispensation, the first time since the death of the Testator. How important, how far reaching it must be. The answer has to do with the eternal destiny of the soul of men. How anxious were these people for the answer. Are you thus anxious? The answer, having been given under the Great Commission, is applicable to you, to all men in this age of the world. Hear the answer. THE ANSWER

Acts 2:38. "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins." They were commanded to do two things, (1) Repent, (2) Be Baptized. "Repent ye, and be baptized." This is to be done "in the name of Jesus Christ." Though they had despised, rejected, and crucified Jesus, they must now, if they would be saved, do as he directs; they must rely on him for the salvation desired. The command is plain, "Repentye, and be baptized.

. . unto the remission of your sins." Repentance and baptism come before the remission of sins.

BAPTISM BEFORE SALVATION In every place in the Bible where baptism and salvation are mentioned in the same connection, baptism is always mentioned before salvation.

Mark 1:4. "John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins. 1. Baptism. Remission of sins.

Luke 3:3. "Preaching the baptism of repentance unto remission of sins." 1. Baptism. 2. Remission of sins.

Mark 16:16. "He that believeth and is baptized shall be saved."

Acts 2:38. "Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins."

Acts 22:16. "Arise, and be baptized and wash away thy sins." 1. Baptized. 2. Wash away sins.

1 Peter 3:21. "After a true likeness doth now save you, even baptism." 1. Baptism. 2. Save. THE FIRST SERMON UNDER THE GREAT COMMISSION As you know, this sermon of Peter’s is the first sermon delivered after the giving of the Great Commission (Matthew 28:18-19; Mark 16:15-16, and is, of course, in perfect harmony therewith.

Mark 16:15-16. "He that believeth and is baptized shall be saved.”

Acts 2:38. "Repent ye, and be baptized... unto the remission of your sins."

Is baptism presented as a condition of salvation in the Great Commission, and in Peter’s sermon.—Is there perfect harmony between the two statements— Acts 2:38 and Mark 16:15-16?

Undue importance should not be attached to baptism, but that it is a condition of salvation in this dispensation cannot be successfully denied. NO INFANTS

It must be evident to each one that infants are not contemplated as subjects of baptism by Peter, for he commanded that people repent before baptism, and infants cannot repent. The Great Commission makes belief necessary to baptism, and infants cannot have faith. IN CHRIST Salvation is in Christ (2 Timothy 2:10).

We are baptized into Christ (Galatians 3:26-27).

We are new creatures in Christ (2 Corinthians 5:17).

We are baptized into Christ (Romans 6:3-4). A WORD FROM COMMENTATORS

Dr. Hackett, Baptist, on Acts 2:38 says, "Eis aphesin amartion, in order to the forgiveness of sins (Matthew 26:28; Luke 3:3), we connect naturally with both the preceding verbs. This clause states the motive or object which should induce them to repent and be baptized. It enforces the entire exhortation, not one part of it to the exclusion of the other." Page 69.

Mr. John Wesley, founder of the Methodist Church, commenting on Acts 22:16, says, "Be baptized, and wash away thy sins—Baptism administered to real penitents, is both a means and seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any, unless through this means."—Wesley’s Notes, page 197.

GIFT OF THE HOLY SPIRIT

Acts 2:38. "The gift of the Holy Spirit." As to what this language means there has been an endless controversy. It is a matter that we do not wish to attempt to settle for the student, though we suggest a few things which we think will be worth considering in the study. The people on that occasion evidently accepted the words with their natural import, as we should today. If a father should say to his son, "You shall receive the gift of $100," no one would misunderstand. At the house of Cornelius "the Holy Spirit fell on them that heard the word" (Acts 10:44). The next verse says, "On the Gentiles also was poured out the gift of the Holy Spirit." If we let the Bible explain itself, and leave theorizing off, we will save much trouble.

Acts 2:39."For to you is the promise, and to your children." As this promise is conditioned on "repentance" and "baptism" it can be to no others than those who repent and are baptized. It does not, therefore, apply to infants. "All that are afar off" evidently has reference to the Gentiles, and that Peter did not fully comprehend the statement is seen in the fact that it took a miracle to convince him that he should preach to the Gentiles (See Acts 10:1-48).

Acts 2:40."With many other words he testified, and exhorted." This shows that Luke gave only an epitome of Peter’s sermon. The term "testified" refers to the argumentative part, followed by exhortation, "save yourselves." In the absolute no man can save himself; but the gospel having been preached and the terms of pardon made known, the sinner saved himself by accepting salvation on the terms announced.

Acts 2:41."Then they that received the word were baptized." Received his word, believed it fully, and complied with its demands. Their obedience was not delayed, it was "on that day."

Acts 2:42."They continued steadfastly in the apostles’ teaching." The apostles were faithful in obeying the command of Jesus to teach those baptized all that he commanded them (Matthew 28:20). The disciples were earnest, persistent, in their efforts to learn. We need a revival of their spirit today. "Fellowship" sometimes refers to contribution, but it usually has a much wider significance, and implies a joint participation in all our relations. "Breaking of bread" refers to the Lord’s Supper. "The prayers." Some of the foolish and hurtful theories by which some try today to restrict prayers never entered in amongst the early Christians to cool their zeal or dampen their ardor. They believed in God, felt their dependence on him, and, as a natural result, prayed to him. Some people develop a negative religion and study more about what they should not pray for than about that for which they should pray.

Acts 2:44-45. Here we have a remarkable exhibition of the fellowship mentioned in Acts 2:42. Further reference is made to their generosity in chapter Acts 4:32-35; Acts 5:1-11; Acts 6:1-6. A full discussion of this would require more space than can be allotted to it in this lesson; but an unbiased study of these references and the attendant conditions and circumstances will show the following to be true: (1) Many of the converts, having come from other countries to the feast, had no means of support while in Jerusalem. (2) They must remain there for a time to learn the principles of Christianity. (3) They must have help in supplying the necessary food and clothing. (4) Those who had possessions gave freely. (5) It was no Communism, but an effort to meet an emergency. (6) No man was compelled to sell his possessions.

Acts 2:47. Such unselfishness brought them in "favor with all the people."

TOPICS FOR INVESTIGATION AND DISCUSSION Meaning of terms, "Lord" and "Christ."

Miracles of Christ; and their import.

Resurrection of Christ.

"Added to the Church."

Liberality of the first Christians.

QUESTIONS