Acts 2

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 71 2 8 0 0 2. The Church in Jerusalem, part 1 ) 2:1 47) ) ) Outline) 2:1 8:1a II. The Church in Jerusalem ) 2:1 47 A. Pentecost ) 2:1 13 1. Outpouring of the Spirit ) 2:1 4 a. Outpouring ) 2:5 11 b.

Gathering ) 2:12 13 c. Scoffing ) 2:14 41 2. Peter s Sermon ) 2:14 21 a. Events Explained ) 2:22 24 b. God s Word Fulfilled ) 2:25 28 c. David s Prophecy ) 2:29 36 d.

God s Promise Kept ) 2:37 41 e. Genuine Response ) 2:42 47 3. Christian Community ) 2:42 43 a. At Worship ) 2:44 47 b. In the Community ) ) ) ) II. The Church in Jerusalem) 2:1 8:1a) ) A.

Pentecost) 2:1 47) 2 1 When the day of Pentecost came, they were all together in one place. 2 And suddenly a noise like a violently blowing wind came from heaven and it filled the whole house where they were sitting. 3 And to them, tongues as of fire appeared that separated and rested on each one of them. 4 They were all filled with the Holy Spirit and began to speak with other tongues as the Spirit was giving them ability.) 5 Now there were dwelling in Jerusalem devout Jews from every nation under heaven. 6 When they heard this noise, a crowd gathered; they were confused because each one was hearing them speaking in his own language. 7 And they began to be utterly amazed, saying: Are not all these men who are speaking from Galilee? 8 Then how is it that each of us hears them in his native tongue? 9 Parthians, Medes, and Elamites; residents of Mesopotamia, Judea, and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome, 11 Jews and converts to Judaism, Cretans and Arabs we hear them speaking in our own tongues the mighty deeds of God! 12 And all were astonished and perplexed, asking one another, What does this mean? 13 But others were mocking and saying, They are full of sweet wine. ) 14 Then Peter stood up with the Eleven, raised his voice, and addressed them: Fellow Jews and all you who reside in Jerusalem, let this be known to you and pay attention to my words. 15 For these men are not drunk as you suppose. It is only nine in the morning! 16 But this is what was spoken by the prophet Joel:) 17 And in the last days, God says,) I will pour forth of my Spirit on all people;) Your Sons and your daughters shall prophesy,) your young men will see visions,) and your old men will dream dreams.) 18 Even on my slaves, both men and women,) I will pour forth of my Spirit in those last days) and they will prophesy.) 19 And I will show wonders in heaven above) and signs on the earth below,) blood and fire and billows of smoke.) 20 The sun will be turned into darkness) and the moon into blood,) before the great and glorious day of the Lord will come.) 21 And it will be that everyone who calls on the name) of the Lord will be saved. ) 22 Men of Israel, listen to these words: Jesus of Nazareth was a man attested by God to you with miracles, wonders, and signs, which God did through him in your midst, as you yourselves know. 23 This man was given up to you according to God s set purpose and foreknowledge, and you by using lawless men nailed him to the cross and killed him. 24 God raised him up, having freed him from the agony of death, because it was impossible for him to be kept in its power. 25 For David said about him:) I saw the Lord always before me;) for he is at my right hand,) that I may not be shaken.) 26 Therefore my heart was glad) and my tongue rejoiced;) even my body will dwell in hope,) 27 because you will not abandon me to the grave,) nor will you let your Holy One undergo decay.) 28 You have made known to me the paths of life;) and you will fill me with joy in your presence. ) 29 Men and brothers, I can say confidently to you that the patriarch David both died and was buried, and his tomb is with us to this day. 30 And being a prophet, he knew that God had sworn to him on oath to place one of his descendants on his throne. 31 Looking ahead, he spoke concerning the resurrection of Christ that he was neither abandoned to the grave nor did his body undergo decay. 32 This Jesus God raised up, and all of us are witnesses of it. 33 Therefore, having been exalted to God s right hand, and having received from the Father the promise of the Holy Spirit, he has poured out what you now both see and hear. 34 For David did not ascend into heaven, but he himself said,) 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 assuredly know that God has made this Jesus, whom you crucified, both Lord and Christ. ) 37 Now when they heard this, they were cut to the heart and said to Peter and the rest of the apostles, Men and brothers, what shall we do? ) 38 Peter answered them, Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. 39 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 testified and kept on exhorting them: Save yourselves from this crooked generation. 41 Then those who accepted his word were baptized, and about three thousand people were added that day.) 42 They were continually devoting themselves to the apostles teaching and to fellowship, to the breaking of bread and to prayer. 43 Everyone was filled with awe, and many wonders and signs were being done by the apostles. 44 And all who believed were together and they shared all things. 45 They began to sell their possessions and goods and they gave to anyone who might have need. 46 Day by day continuing to meet together in the temple courts, breaking bread from house to house, they ate together with gladness and sincerity of heart, 47 praising God and enjoying the favor of all the people. The Lord continued to add daily to their number those who were being saved.) ) 1. Outpouring of the Spirit) 2:1 13) 1 1 2 8 0 “tw://bible.?id=3.23.15-3.23.16|AUTODETECT|” Even though Acts is a historical book, Luke omits references to exact dates. Scholars generally agree that in the chronology of Acts the feast of Pentecost was celebrated in a.d. 30 in the last week of May.��1�� The word Pentecost derives from a Greek word that means fiftieth. The Jews celebrated Pentecost as the Feast of Weeks on the fiftieth day after Passover 7 1 -1 9 0 “tw://bible.?id=3.23.15-3.23.16|AUTODETECT|” Lev. 23:15 16) 1 1 -1 9 0 “tw://bible.?id=5.16.9-5.16.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.16.9-5.16.12|AUTODETECT|” Deut. 16:9 12) 1 1 -1 9 0 “tw://bible.?id=2.23.16|AUTODETECT|” ). They also called it the Feast of Harvest 7 1 -1 9 0 “tw://bible.?id=2.23.16|AUTODETECT|” Exod. 23:16) 1 1 -1 9 0 “tw://bible.?id=4.28.26|AUTODETECT|” ). The Jews considered Pentecost the harvest festival, at which time they presented the first fruits of the wheat harvest 7 1 -1 9 0 “tw://bible.?id=4.28.26|AUTODETECT|” Num. 28:26) 1 1 -1 9 0 “tw://bible.?id=2.19.1|AUTODETECT|” ). After the destruction of the temple in a.d. 70, they changed this festival into a commemoration of the giving of the Decalogue at Mount Sinai. They based this on the chronological reference in ) 7 1 -1 9 0 “tw://bible.?id=2.19.1|AUTODETECT|” Exodus 19:1) 1 1 -1 9 0 0 .��2�� Presumably the Jews reacted to the Christian observance of Pentecost.) 1 5 2 8 0 0 a. Outpouring) 2:1 4) 1. When the day of Pentecost came, they were all together in one place.) In response to Jesus command (1:4), the apostles wait patiently and prayerfully in Jerusalem for the gift of the Holy Spirit. The Greek text begins with the word and (KJV, NASB); this indicates that the event of Pentecost is closely linked to Jesus ascension. A literal version of the Greek text has when the day of Pentecost was being fulfilled That is, when the fiftieth day arrives, the period of waiting is completed. For the apostles a new era dawns.) How many persons were together on the day of Pentecost?

We expect that the number includes all the believers in the group of 120 (1:15). Some objections to this interpretation are raised, however. The last verse of the preceding chapter (1:26) mentions the apostles; in the second chapter, not the 120 but Peter and the Eleven occupy center stage (v. 14); and at the conclusion of Peter s sermon, the crowd addresses the apostles and not the 120 (v. 37). Conversely, we cannot limit the adjective all to the twelve apostles when the context of the preceding chapter stresses basic Christian harmony. Therefore, we interpret the adjective to include all the believers mentioned in the preceding chapter.) 1 1 2 8 0 “tw://bible.?id=42.24.53|AUTODETECT|” Where were the believers? Luke tersely writes that they were in one place. If we think of the upper room (1:13), we question whether this room could accommodate a group of 120. Luke, however, indicates that they were sitting in a house (v. 2) and not in the precincts of the temple.��3�� We admit that we are unable to achieve certainty, but we presume that the meeting place was near the temple, where the apostles stayed continually praising God 7 1 -1 9 0 “tw://bible.?id=42.24.53|AUTODETECT|” Luke 24:53) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 2. And suddenly a noise like a violently blowing wind came from heaven and it filled the whole house where they were sitting. 3. And to them tongues as of fire appeared that separated and rested on each one of them. 4. They were all filled with the Holy Spirit and began to speak with other tongues as the Spirit was giving them ability.) Note these three points:) a. Wind. In the morning hours of Pentecost, the people suddenly hear the sound of a violent wind blowing from heaven.

One important aspect of the coming of the Holy Spirit is the suddenness of his appearance. Although, as they were instructed, the disciples stay in Jerusalem to wait for the outpouring of the Spirit, nonetheless his sudden arrival is surprising. Christ s followers will experience a similar situation when Jesus suddenly returns. Despite the signs of the times Jesus reveals to his people, his return will be surprising and unexpected.) 1 1 2 8 0 “tw://bible.?id=26.37.9|AUTODETECT|” Luke states that there is the sound of the blowing of a violent wind. He does not indicate that the wind itself is making its effects known. From other parts of Scripture, we know that both in the Hebrew and in the Greek one word conveys the double meaning wind and spirit 7 1 -1 9 0 “tw://bible.?id=26.37.9|AUTODETECT|” Ezek. 37:9) 1 1 -1 9 0 “tw://bible.?id=26.37.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.37.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=43.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.8|AUTODETECT|” John 3:8) 1 1 -1 9 0 0 ). We hear and feel the effect of the wind but are unable to see it. So it is with the Spirit. The Holy Spirit comes from heaven, not from the sky, with the sound of a violent wind. He fills the house where the Christians are sitting and praying for his coming (compare 4:31).) 1 1 2 8 0 0 We see the significance of the wind in Luke s account. The wind symbolizes the Holy Spirit, who fills the house where the believers are sitting. The sound of the wind denotes heavenly power, and its suddenness reveals the inception of a supernatural event.) 1 1 2 8 0 “tw://bible.?id=40.3.11|AUTODETECT|” b. Fire. And to them tongues as of fire appeared that separated and rested on each one of them. This is the fulfillment of John the Baptist s description of Jesus power: He will baptize you with the Holy Spirit and with fire 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 1 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” Luke 3:16) 1 1 -1 9 0 “tw://bible.?id=2.3.2-2.3.5|AUTODETECT|” ). In the Old Testament, fire is often a symbol of God s presence in respect to holiness, judgment, and grace. For example, Moses heard the voice of God in the burning bush and was told to take off his sandals 7 1 -1 9 0 “tw://bible.?id=2.3.2-2.3.5|AUTODETECT|” Exod. 3:2 5) 1 1 -1 9 0 “tw://bible.?id=11.18.38|AUTODETECT|” ); fire destroyed the sacrifice of Elijah at Mount Carmel 7 1 -1 9 0 “tw://bible.?id=11.18.38|AUTODETECT|” I Kings 18:38) 1 1 -1 9 0 “tw://bible.?id=12.2.11|AUTODETECT|” ); and a chariot of fire took Elijah to heaven 7 1 -1 9 0 “tw://bible.?id=12.2.11|AUTODETECT|” II Kings 2:11) 1 1 -1 9 0 0 ).��4��) 1 3 2 8 0 0 The believers not only hear the coming of the Holy Spirit, but also see him appearing in what seem to be tongues of fire. The fire, symbol of the divine presence, takes the form of tongues that do not come out of the believers mouths, but rest on their heads. Therefore, we should not confuse these tongues with the other tongues mentioned in the next verse (v. 4), where Luke introduces the miracle of tongue speaking.) The Holy Spirit appears in this external sign and rests upon each of the believers. He is not illusory, because Luke clearly indicates that they saw tongues of fire. The coming of the Spirit fulfills John the Baptist s prophecy that the disciples would be baptized with the Spirit and with fire.��5�� Therefore the coming of the Holy Spirit ushers in a new era, for he comes to take up his dwelling with men not temporarily but forever.) c. Tongues.

They were all filled with the Holy Spirit and began to speak with other tongues as the Spirit was giving them ability. The Greek text indicates that the filling with the Spirit occurred once for all. That is, the Spirit did not come and go but stayed, as is evident from Luke s account. When Peter addresses the Sanhedrin, he is filled with the Spirit (4:8; and see 4:31). After his conversion, Saul receives the Holy Spirit (9:17; compare 13:9, 52). The outpouring of the Spirit is not repetitious, for the Spirit stays with the person who has been filled.

Furthermore, the Spirit reaches out in ever-widening circles to the Samaritans (8:17), the Gentiles (10:44 46), and the disciples of John the Baptist (19:1 6). This occurs in harmony with and in fulfillment of the command Jesus gave to the apostles to witness in Jerusalem, in Judea and Samaria, and to the ends of the earth (1:8).) 1 1 2 8 0 “tw://bible.?id=29.2.28|AUTODETECT|” What is the effect of the Holy Spirit on all the believers? Luke writes, They were all filled. We should not limit the adjective all as applying only to the apostles, for Peter in his sermon shows that Joel s prophecy has been fulfilled: Your sons and daughters will prophesy 7 1 -1 9 0 “tw://bible.?id=29.2.28|AUTODETECT|” Joel 2:28) 1 1 -1 9 0 0 ). And when subsequently Peter and John report the remarks of the chief priests to the believers, all were filled with the Holy Spirit (4:31). The effect of the indwelling of the Holy Spirit is that he takes full possession of the individual believer.) 1 1 2 8 0 “tw://bible.?id=46.14.0|AUTODETECT|” The Christian who is filled with the Spirit becomes the Spirit s mouthpiece. In the case of the believers in Jerusalem, they speak in other tongues and thereby prove that the Holy Spirit controls and enables them. The word tongue is the equivalent of the concept spoken language. This is evident from Luke s comment that each one was hearing them speaking in his own language (v. 6); the multitude asks, Then how is it that each of us hears them in his native tongue? (v. 8); and they say, We hear them speaking in our own tongues the mighty deeds of God (v. 11). The tongues the believers speak are the known languages spoken in areas ranging from Persia in the east to Rome in the west. We cannot equate the Pentecost event with tongue speaking in the Corinthian church. The believers who speak in other tongues at Pentecost do not speak for the edification of the church (in distinction from ecstatic speech [) 7 1 -1 9 0 “tw://bible.?id=46.14.0|AUTODETECT|” I Cor. 14) 1 1 -1 9 0 0 ]). Whereas in the Corinthian church ecstatic speech has to be interpreted, at Pentecost the hearers do not need interpreters because they hear and are able to understand their own languages.��6�� The ability to speak in tongues comes from within man as an internal sign of the Holy Spirit; the wind and the fire are external signs.) 1 8 2 8 0 0 ) Doctrinal Considerations in 2:2 and 4) Verse 2) Here is the fulfillment of Jesus promise to the apostles: You will be baptized with the Holy Spirit within a few days (1:5). On the day of Pentecost, the Spirit filled everyone sitting in the house, so that the 120 were spiritually baptized (vv. 2, 4). A study of Spirit baptism in Acts is significant. Whenever baptism with the Spirit is mentioned after Pentecost, it is never an experience of believers who have already been baptized once with the Spirit but only of new groups of people who are brought to faith in Christ. ��7��) After the outpouring of the Holy Spirit upon the Jews in Jerusalem, Jesus extended his church by adding the Samaritans, who received the Spirit (8:16 17). Next, he invited the Gentiles into his church. This occurred when Peter preached the gospel in the house of Cornelius and the Holy Spirit was poured out on the Gentiles (10:44 45).

Finally, the disciples of John the Baptist, who had not heard the gospel and did not know about the Holy Spirit, were added to the church. Paul baptized them in the name of Jesus and the Holy Spirit came on them (19:6).) Peter told the Jerusalem crowd, Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit (2:38, NIV). We conclude from a study of Acts that water baptism and Spirit baptism normally occur simultaneously.) Verse 4) Although some scholars assert that the miracle of speaking in tongues relates more to the hearers than to the speakers, this view fails to do justice to those who, filled with the Holy Spirit, spoke in tongues. The context of the Pentecost event features the remarks of those who heard the apostles speak in familiar languages, but a few questions must be faced. For instance, if we say that believers, by the power of the Spirit, spoke to the crowd in their own languages, why did Peter address all the people in only one language (v. 14)?

Next, if the multitude understood Peter, we expect that those present were able to converse in Greek or Aramaic or both. Furthermore, the words other tongues do not apply to Judea (v. 9), for there Aramaic and Greek were spoken. And last, if everyone present was able to hear about the mighty deeds of God in his native language, why did some people mock the apostles and charge them with drunkenness (v. 13)?��8�� Specific questions concerning the Pentecost experience remain unanswered because of the brevity of the report. From the account, we are able to draw only general conclusions.) 1 1 2 8 0 “tw://bible.?id=1.11.1-1.11.9|AUTODETECT|” The Holy Spirit unites believers from many parts of the world by speaking miraculously to them in the language of faith. He makes it possible for the hearers to overcome the linguistic confusion of Babel 7 1 -1 9 0 “tw://bible.?id=1.11.1-1.11.9|AUTODETECT|” Gen. 11:1 9) 1 1 -1 9 0 0 ) when he calls them to respond to the gospel in repentance and faith (v. 38). As unbelievers scoff at the Pentecost miracle, three thousand believers repent, are baptized, and join the church (v. 41).) 1 11 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:1 4) Verse 1) � �� with the present middle infinitive this construction denotes time and refers to the one day of Pentecost during which the Holy Spirit came.) Verse 2) ��������� ���� from the verb ���� (I carry, bear), the present middle participle can be either a genitive absolute construction or a descriptive participle (with the noun �����) dependent on &��� (sound).) Verse 4) ��������� the aorist passive indicative from �������� (I fill) complements the other two verbs that express the concept fill: ������������� (v. 1) and �������� (v. 2).) ������ in context, this adjective has the meaning different. Contrast the use of ������ in verse 40.) ) ) 1 1 2 8 0 “tw://bible.?id=46.16.8|AUTODETECT|” Among the Jewish people living in dispersion, many decided to take up residence in Jerusalem for either religious or educational purposes. They came from numerous countries and stayed permanently or temporarily in Jerusalem. Also, a number of pilgrims had come to Jerusalem to celebrate the Jewish harvest feast called Pentecost 7 1 -1 9 0 “tw://bible.?id=46.16.8|AUTODETECT|” I Cor. 16:8) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 b. Gathering) 2:5 11) 5. Now there were dwelling in Jerusalem devout Jews from every nation under heaven. 6. When they heard this noise, a crowd gathered; they were confused because each one was hearing them speaking in his own language.) 1 1 2 8 0 “tw://bible.?id=40.10.5-40.10.6|AUTODETECT|” a. Now there were dwelling in Jerusalem devout Jews. We observe that the gospel comes to the Jew first and not to the Gentile, as Jesus instructed his disciples when he sent them on their missionary tour: Do not go toward the Gentiles.& But go rather to the lost sheep of the house of Israel 7 1 -1 9 0 “tw://bible.?id=40.10.5-40.10.6|AUTODETECT|” Matt. 10:5 6) 1 1 -1 9 0 0 ). God-fearing Jews from abroad settled in the holy city. It was the wish of pious Jews of the Dispersion to spend their last days on the soil of the holy land and to be buried there. ��9��) 1 1 2 8 0 “tw://bible.?id=42.2.25|AUTODETECT|” In the New Testament, the Greek term that means devout is descriptive only of Jewish people: Simeon 7 1 -1 9 0 “tw://bible.?id=42.2.25|AUTODETECT|” Luke 2:25) 1 1 -1 9 0 “tw://bible.?id=44.22.12|AUTODETECT|” ), Ananias 7 1 -1 9 0 “tw://bible.?id=44.22.12|AUTODETECT|” Acts 22:12) 1 1 -1 9 0 0 ), and the men who buried Stephen (8:2). They are the people who obey God s law faithfully and reverently.) 1 12 2 8 0 0 b. From every nation under heaven. These Jews represent the world at large. They have come to Jerusalem from every nation of the civilized world of that time. In subsequent verses, Luke provides a list of nations (vv. 9 11).) c. When they heard this noise, a crowd gathered; they were confused.

Do the people hear the noise of the violent wind or the sound of the apostles speaking in many languages? We assume that the term noise refers to the noise of the violent wind (v. 2) and not to the speaking of the believers. We visualize the people gathering in groups to determine the origin of the sound. As they move toward the place where the believers are, they hear them speaking in numerous tongues. The result is that they are confused.) d. Because each one was hearing them speaking in his own language.

Luke indicates not only that the multitude hears the voices of the believers but that every individual Jew who is present listens to his own language. In fact, he says that each one keeps on hearing while the speakers continue to speak.) We presume that the God-fearing Jews were at least bilingual, if not trilingual. Living in Jerusalem, they conversed in Aramaic. And if they had come from the parts of the Roman empire west and north of Israel, they would know Greek. But they also learned the languages of their native countries. They now hear these languages spoken by people who are not residents of these countries but who are Galileans.

Luke reports only the fact of speaking and does not mention the content. He presents the substance of Peter s Pentecost sermon in subsequent verses.) 7. And they began to be utterly amazed, saying: Are not all these men who are speaking from Galilee? 8. Then how is it that each of us hears them in his native tongue? ) Language is the vehicle of communication which for each person is his native tongue. When the alien residents of Jerusalem hear the language they learned in the country where they were born and reared, they are utterly amazed. Linguistic barriers that hinder effective communication are removed when the Holy Spirit enables the believers to convey God s revelation in numerous languages.) The crowd detects that the speakers are not foreigners but Galileans.

Perhaps the people recognized them as followers of Jesus, or the apparel of the apostles marked them as Galileans.��10�� In the eyes of the Jews in Jerusalem, Galilee was a culturally backward area of Palestine inhabited by uneducated people. Yet these Galileans communicate God s truth in numerous languages.) As the believers are speaking, they demonstrate to the audience that they are praising God in all the languages and dialects of the world. They prove that God s revelation is not bound to one particular language but that it transcends all variations of human speech. Nevertheless, we observe that God does not repeatedly grant the miracle of speaking in a foreign language. For example, we do not read that Paul and Barnabas address the people of Lystra in their own language (14:11).) When the believers address the crowd in known languages, the alien Jews living in Jerusalem ask: Then how is it that each of us hears them in his native tongue? By speaking other languages, the believers provide the evidence that the Holy Spirit is performing a miracle.

Those who hear their own language or dialect are dumbfounded and ask emphatically how this is possible. This question is basic, for they mention it twice after Luke has introduced the concept (see vv. 6, 8, 11). Hearing their native language or dialect, they become susceptible to accepting Christ and his gospel when Peter preaches his Pentecost sermon.) These aliens represent the countries where they were born, After the Babylonian captivity, not all the Jewish people returned to Palestine. Many remained in Persia and Mesopotamia. Others were deported from Babylon to Asia Minor during the fourth and third centuries before Christ. Still others settled in Egypt, especially in the city of Alexandria, or traveled west to Rome.��11�� Jews resided everywhere in the Roman empire, from east to west, for they were a scattered people.) 9.

Parthians, Medes, and Elamites; residents of Mesopotamia, Judea, and Cappadocia, Pontus and Asia, 10. Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome, 11. Jews and converts to Judaism, Cretans and Arabs we hear them speaking in our own tongues the mighty deeds of God! ) Luke lists fifteen nations of the civilized world in his day. He begins with nations in the east (Parthia, Media, Elam, Mesopotamia), then moves via Judea to Asia Minor (Cappadocia, Pontus, Asia, Phrygia, Pamphylia), from there to Africa (Egypt, Cyrene), and then to Rome, Crete, and Arabia.��12�� Why he lists these nations and omits others (e.g., Greece, Macedonia, Cyprus) is an open question. Luke seems to group the nations in linguistic categories, for his objective in this Pentecost account is to emphasize that the Good News transcends linguistic barriers.��13��) 1 1 2 8 0 “tw://bible.?id=17.1.3|AUTODETECT|” a. Parthians, Medes, and Elamites. These people belonged to different nations where different languages were spoken. The Parthians lived south of the Caspian Sea, in an area now known as Iran. In the apostolic era, these people had never been conquered by the Roman armies, spoke a Persian dialect, and allowed the Jews religious freedom. The Medes, who with the Persians had consolidated an empire 7 1 -1 9 0 “tw://bible.?id=17.1.3|AUTODETECT|” Esther 1:3) 1 1 -1 9 0 “tw://bible.?id=17.1.18-17.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=17.1.18-17.1.19|AUTODETECT|” 18 19) 1 1 -1 9 0 “tw://bible.?id=27.5.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.5.28|AUTODETECT|” Dan. 5:28) 1 1 -1 9 0 “tw://bible.?id=27.6.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.6.8|AUTODETECT|” 6:8) 1 1 -1 9 0 “tw://bible.?id=27.6.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.6.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=27.6.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.6.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=27.8.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.8.20|AUTODETECT|” 8:20) 1 1 -1 9 0 0 ), resided southwest of the Caspian Sea. The Elamites occupied the land directly north of the Persian Gulf to the east of the Tigris River. They became part of the Persian empire but kept their own language.) 1 3 2 8 0 0 b. Residents of Mesopotamia. They lived between the Tigris and Euphrates rivers. The Jews who came to Jerusalem from Mesopotamia actually were residents of Babylon, to which they had been exiled centuries earlier. They were visitors in Jerusalem because they continued to live in Mesopotamia, which is modern Iraq.) The Greek shows that the term residents should also include people from Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, and Libya. These people, then, have come for the Pentecost feast in Jerusalem and expect to return to their native lands.) c.

Judea. The presence of Judea in this list is problematic; obviously it does not fit between Mesopotamia and Cappadocia. Luke often refers to Judea as the land of the Jews and may be thinking of the territory that David and Solomon controlled, from the Euphrates in the north to the Egyptian border in the south.��14�� This eases the problem because then it includes Syria, which is absent from the list. Furthermore, in the eyes of the Jews, Jerusalem was the capital not only of Judea but of all the places where Jews had settled. Jews coming from Judea could hardly be overlooked.��15��) 1 1 2 8 0 “tw://bible.?id=60.1.1|AUTODETECT|” d. Cappadocia, Pontus, and Asia. Luke mentions the areas of Asia Minor next in his list. Cappadocia was located north of Syria and Mesopotamia and extended to the southeast coast of the Black Sea. Pontus with Bithynia formed a Roman province situated along the southwestern shores of the Black Sea. Asia was the name for the Roman province in western Asia Minor. To illustrate, Peter addressed his first epistle to the Jewish Christians who were scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia 7 1 -1 9 0 “tw://bible.?id=60.1.1|AUTODETECT|” I Peter 1:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Jews inhabited Asia Minor by the thousands. Therefore, Luke adds the provincial names Phrygia and Pamphylia, located in the southwestern and southern part of Asia Minor respectively. The Jewish historian Josephus records that in the second century b.c., the Syrian ruler Antiochus III deported two thousand Jewish families to Phrygia.��16�� During his missionary journeys Paul traveled through Pamphylia (13:13) and Phrygia (16:6; 18:23).) 1 1 2 8 0 “tw://bible.?id=40.27.32|AUTODETECT|” e. Egypt. In the first Century of the Christian era, the Jewish population in Egypt numbered about a million people. Most of them lived in the coastal city of Alexandria.��17�� In this city, the Jews had translated the Old Testament Scriptures from Hebrew into Greek. To the west of Egypt, Libya had opened its borders to Jewish people who settled in its capital city, Cyrene 7 1 -1 9 0 “tw://bible.?id=40.27.32|AUTODETECT|” Matt. 27:32) 1 1 -1 9 0 0 ).��18��) 1 1 2 8 0 “tw://bible.?id=42.7.5|AUTODETECT|” f. Visitors from Rome. Luke is specific and no longer uses the word residents but visitors. These Jews are not necessarily Roman citizens but Jews and converts to Judaism who lived in Rome. Jews in Rome numbered in the tens of thousands in the time of the apostles. In Rome the Jews propagated Judaism and as a result gained numerous proselytes. Among these converts were also many God-fearers, who observed the law of Moses but did not submit to circumcision 7 1 -1 9 0 “tw://bible.?id=42.7.5|AUTODETECT|” Luke 7:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=56.1.5|AUTODETECT|” g. Cretans and Arabs. As an afterthought Luke mentions two other groups: Cretans and Arabs. Crete is an island in the Mediterranean Sea and is located south of Greece. Paul saw the coast of Crete on his voyage to Italy (27:7) and visited the island when Titus founded the church there 7 1 -1 9 0 “tw://bible.?id=56.1.5|AUTODETECT|” Titus 1:5) 1 1 -1 9 0 “tw://bible.?id=48.1.17|AUTODETECT|” ). The Arabs who came to Jerusalem for the feast of Pentecost presumably were Jews who resided in Nabatea. The Nabateans were desert dwellers who lived in an area that stretched in a southwesterly direction from Damascus to Egypt. Petra, situated to the southeast of Palestine, was its capital. Paul spent time in the Nabatean kingdom of Arabia 7 1 -1 9 0 “tw://bible.?id=48.1.17|AUTODETECT|” Gal. 1:17) 1 1 -1 9 0 0 ).) 1 53 2 8 0 0 h. We hear them speaking in our own tongues the mighty deeds of God! The believers filled with the Holy Spirit proclaim the miracles God has performed. We assume that they especially declare the wonders in connection with the resurrection and ascension of Jesus. Luke states that the devout Jews who were residing or visiting in Jerusalem hear about these wonders in their native languages.) ) Doctrinal Considerations in 2:5 11) The New Testament church begins with the 120 who await the coming of the Holy Spirit. When he comes, he opens the floodgates by addressing Jews from every nation under heaven (v. 5).

In all the different languages of these nations, the Holy Spirit through the mouths of his people presents the message of the wonders God has done. From these thousands of Jews who have come from numerous places, God adds three thousand to his church. God s truth is no longer confined to the city of Jerusalem. On the day of Pentecost, the church becomes worldwide.) From the Old Testament Scriptures we know that the Jews were together in Jerusalem for the harvest festival. In the New Testament, God through the outpouring of the Holy Spirit and the mission of the church reaps the first fruits of his spiritual harvest. Henry Alford, the nineteenth-century British poet, and commentator, put this truth in song:) All the world is God s own field,) Fruit unto his praise to yield;) Wheat and tares together sown,) Unto joy or sorrow grown:) First the blade, and then the ear,) Then the full corn shall appear:) Lord of harvest, grant that we) Wholesome grain and pure may be.) We note that Luke gives no indication that he is acquainted with the rabbinic interpretation of commemorating the Law-giving event at Pentecost.

From comments made by rabbis two hundred years after the outpouring of the Holy Spirit on the day of Pentecost, we learn that God promulgated the Law from Mount Sinai in seventy languages but that only the Israelites listened to the voice of God.��19�� Even if we see a resemblance between the rabbinic tradition of the seventy languages at Mount Sinai and Luke s account of the many languages spoken at Pentecost, we do not see that with the coming of the Spirit God gave a new law.��20�� Instead God presented the gift of his Spirit not only to the 120 but also to every believer. As Peter said: Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit (v. 38, NIV).) ) ) Greek Words, Phrases, and Constructions in 2:5 9) Verse 5) ������������ this present active participle of the compound verb ���� (down) and �0��� (I dwell) is with the imperfect active &��� (they were) a periphrastic construction that expresses duration. The compound form with the preposition ���� denotes permanence. By contrast, ���� with the verb �0��� points to strangers who live somewhere temporarily.) Verse 6) ��������� with the noun �����, this aorist middle participle forms the genitive absolute construction.) �������� from ������(�)� (I confuse), this verb occurs repeatedly in Acts (2:6; 9:22; 19:32; 21:27, 31) but nowhere else in the New Testament. Literally, the verb means to pour together [in the mind] and thus cause confusion.) $����� the imperfect active of ���� (I hear) expresses continued action.) Verse 8) !���� as a personal pronoun, it emphasizes the subject of the verb ������� (we hear).

Word for word, the entire verse is emphatic.) Verse 9) �1 ������������ this articular present participle pertains to nine countries or areas ranging from Mesopotamia to Libya.) 8������� as an adjective with the understood noun ��� (land), this word must be understood in the widest possible sense of the entire Jewish nation. However, the combination �� ��� (and) links it closely to Cappadocia, which is highly unusual. Moreover, as a substantive, 8������� should have been preceded by the definite article ���. Why should the inhabitants of Judea be amazed to hear the apostles speak in their own language ?��21�� Throughout the centuries, writers have proposed conjectures (e.g., Armenia, Bithynia, and Cilicia); nevertheless, the manuscript evidence for 8������� is exceptionally strong.) ) ) c. Scoffing) 2:12 13) 12. And all were astonished and perplexed, asking one another, What does this mean? 13.

But others were mocking and saying, They are full of sweet wine. ) Luke resumes his account of the crowd s reaction by saying that they were astonished. He uses the same word in verse 7, but now he adds the expression perplexed. Luke indicates that the people continue to be confused, for they are unable to explain the miracle they are witnessing. These devout people are asking one another about the meaning of the event (compare 17:20).) Not all the hearers are at a loss. Luke says that a certain group of people ridicules the apostles and those with them. He depicts them as unbelievers who oppose the advance of Christ s church.

They can be equated with the world [, which] begins with ridicule; then afterwards it proceeds to questioning (4:7); to threats (4:7); to imprisoning (5:18); to inflicting stripes (5:40); to murder (7:58). ��22�� This is the devil s unchanging strategy against Jesus and his followers. God performs miracles for everyone to see and hear, yet the unbelievers refuse to accept the truth. They make fun of that which is holy and thus harden their hearts.) The scoffers assert that the apostles are intoxicated because they drank too much wine. They attack Peter and his companions with a claim that is ridiculous; the time of day to see people under the influence of an alcoholic beverage is not at its beginning. Peter responds to their charge by calling attention to the time: It is only nine in the morning! (v. 15).) The feast of Pentecost is the harvest festival of wheat and not of grapes. The grape harvest takes place at the conclusion of the summer.

Therefore, the word wine refers not to new wine but to sweet wine from the harvest of the past year.) ) Greek Words, Phrases, and Constructions in 2:12 13) Verse 12) ��������� from �������� (I am at a loss), this compound shows intensity , duration (imperfect tense), and support for the preceding verb .) ���� ��x� ���� an idiom that is reflexive and equivalent to the pronoun ������.) Verse 13) ����� this adjective is not a synonym for ���� in this sentence. Here it relates to a group of people who are entirely different from those who were amazed and perplexed.) �������������� this present participle of a compound verb indicates continued and intense action. It describes the manner of mocking the apostles.) ������������ the verb ������ (I fill) in this context refers to wine. Note that the perfect middle in this participle denotes an act that began in the past and has effect in the present. With the verb to be, the construction is the perfect periphrastic.) ) ) 2. Peter s Sermon) 2:14 41) a.

Events Explained) 2:14 21) After enumerating the nations of the world and describing the reaction of the crowd to the Pentecost miracle, Luke focuses attention on the sermon Peter preaches that morning. The sermon itself is a model for other sermons and speeches recorded in Acts. In his address, Peter begins by explaining the event itself and quoting the prophecy of Joel. Then he preaches Christ s gospel by referring to Jesus suffering, death, resurrection, and exaltation. Last, he exhorts the multitude to repent and to be baptized.) 1 1 2 8 0 “tw://bible.?id=42.1.2|AUTODETECT|” Some scholars are of the opinion that Peter s sermon is much more a theological discourse written by Luke than a historical report of the apostle s speech.��23�� We know that Luke himself was not present in Jerusalem on the day of Pentecost, but that he received his information from eyewitnesses and servants of the word 7 1 -1 9 0 “tw://bible.?id=42.1.2|AUTODETECT|” Luke 1:2) 1 1 -1 9 0 0 ). Most likely Peter served as Luke s informant and gave him the pattern and wording of the sermon. In fact, both the pattern and the basic theology are older than Luke and probably reach back into the early days of the church. ��24��) 1 18 2 8 0 0 14. Then Peter stood up with the Eleven, raised his voice, and addressed them: Fellow Jews and all you who reside in Jerusalem, let this be known to you and pay attention to my words. 15. For these men are not drunk as you suppose. It is only nine in the morning! ) a. Leadership. Immediately after Jesus ascension, Peter assumes the leadership role within the company of the 120 believers.

Again, on the day of Pentecost, when all the people are perplexed about the miracle of speaking other languages, Peter shows the crowd that he is the leader of the twelve apostles. In earlier days, the multitudes came to listen to Jesus. Now they come to the apostles and Peter realizes that the task of giving leadership belongs to him. Supported by his fellow apostles and filled with the Holy Spirit, he faces the thousands of Jews in the temple area. Confidently and boldly he addresses them.) Then Peter stood up with the Eleven. The pressures of uncertainty and curiosity compel the apostles to step forward and explain the significance of the Pentecost event.

The unschooled, ordinary fisherman Simon Peter finds a place from which he can address the people within the reach of his voice. The verb stand up means not that he arises from a sitting position but that he faces the multitude. The presence of the other apostles next to him conveys to the crowd that Peter speaks on their behalf.) For the apostles, the miracle of speaking in numerous languages is past (compare 10:46; 19:6). After Pentecost, they proclaim Christ s gospel in the vernacular. Thus, Peter delivers his sermon in one language. We surmise that he spoke his native Aramaic, which the multitude understood.

And at the conclusion of his sermon, the crowd responds (v. 37).) b. Address. Fellow Jews and all you who reside in Jerusalem. As Peter develops his speech, he gradually becomes more familiar with his audience. He begins with the common address, fellow Jews (v. 14); then he appeals to their religious pride and says, men of Israel (v. 22); and last he calls them brothers (v. 29).��25�� Peter also addresses all those who have come from other places and now reside in Jerusalem. Even though he fails to mention the converts, he undoubtedly includes them. (Incidentally, Peter does not slight the women.

According to the custom of that day, the expression brothers includes sisters.) Peter tells them to pay close attention to what he is going to explain what they have seen and heard.) c. Refutation. Peter counters the unbelievers attack with a remark that appeals to the common sense of the audience. Pointing to the apostles, he says, These men are not drunk as you suppose. It is only nine in the morning! The literal translation has, It is only the third hour of the day (NKJV).

We must understand that the ancients divided the period between sunrise and sunset into twelve periods. This means that these periods were shorter in winter and longer in summer. Therefore, if Pentecost was celebrated in the last week of May, the third hour was not nine but eight in the morning.��26�� And at this hour of the day, 120 people would not be intoxicated. Especially on the Sabbath and on festive days, a Jew would have his first meal no earlier than about noon.��27��) 16. But this is what was spoken by the prophet Joel:) 17. And in the last days, God says,) I will pour forth of my Spirit on all people;) Your sons and your daughters shall prophesy,) your young men will see visions,) and your old men will dream dreams.) 18.

Even on my slaves, both men and women,) I will pour forth of my Spirit in those last days) and they will prophesy. ) Peter begins his sermon by quoting from the Old Testament Scriptures. He practices what Jesus taught the apostles, namely, first quote Scripture and then show its fulfillment and application. Peter cites the prophet Joel, who predicts the outpouring of the Holy Spirit, and explains that the prophecy has been fulfilled. In short, he indicates that the era of the last days has come. Peter exemplifies the fulfillment of Joel s prophecy when he speaks boldly to the crowd, proclaims Christ s gospel, and visibly demonstrates that he is filled with the Holy Spirit.) The Jews present at Pentecost know that Joel prophesied the coming of the day of the Lord in the last days. In these last days of fulfillment, God grants his blessings to his people who repent from sin.

These days inaugurate the messianic age in which God pours out his Spirit on his people.) I will pour forth of my Spirit on all people. in the prophecy from Joel, the expression people includes men and women, young and old. Similarly, in Acts Luke makes no distinction between men and women. Both suffer persecution (8:3); both join the church (17:4, 12); and both teach (18:26).��28��) 1 1 2 8 0 “tw://bible.?id=13.25.3|AUTODETECT|” Your sons and daughters shall prophesy. What is the meaning of the verb prophesy? In Old Testament settings it connotes predicting the future. In the Pentecost event, foretelling the future is not evident. Another interpretation is that prophesying is equivalent to preaching. And last, prophesying can mean to engage in praise to God 7 1 -1 9 0 “tw://bible.?id=13.25.3|AUTODETECT|” I Chron. 25:3) 1 1 -1 9 0 0 ). ��29�� In the early church, the prophets instructed and exhorted God s people. Thus Luke records that Philip the evangelist had four unmarried daughters who prophesied (21:9).) 1 1 2 8 0 “tw://bible.?id=24.31.34|AUTODETECT|” Your young men will see visions, and your old men will dream dreams. God reveals himself in prophecy, in visions, and in dreams, as the Scriptures repeatedly testify.��30��With the outpouring of the Holy Spirit, all believers, without distinction of gender, age, and social status, receive the wisdom and ability to know God, so that even teaching one s neighbor about the Lord is no longer necessary 7 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” Jer. 31:34) 1 1 -1 9 0 “tw://bible.?id=58.8.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.11|AUTODETECT|” Heb. 8:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=49.6.5-49.6.9|AUTODETECT|” Even on my slaves, both men and women, I will pour forth of my Spirit in those last days. The word slaves signifies that God grants his Spirit to every class of society. Notice that God claims them as his own by saying, my slaves. Many of these servants were not Jews but Gentiles. Gentile slaves, both male and female, receive the Spirit and know the Lord. This becomes evident especially in the epistles of the New Testament 7 1 -1 9 0 “tw://bible.?id=49.6.5-49.6.9|AUTODETECT|” Eph. 6:5 9) 1 1 -1 9 0 “tw://bible.?id=51.3.22-51.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.22-51.4.1|AUTODETECT|” Col. 3:22 4:1) 1 1 -1 9 0 “tw://bible.?id=54.6.1-54.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.1-54.6.2|AUTODETECT|” I Tim. 6:1 2) 1 1 -1 9 0 “tw://bible.?id=56.2.9-56.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.9-56.2.10|AUTODETECT|” Titus 2:9 10) 1 1 -1 9 0 “tw://bible.?id=60.2.18-60.2.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.18-60.2.21|AUTODETECT|” I Peter 2:18 21) 1 1 -1 9 0 0 ). God pours out his Spirit upon the slaves, so that they are able to share the gifts of the Spirit.) 1 9 2 8 0 0 ) 19. And I will show wonders in heaven above) and signs on the earth below,) blood and fire and billows of smoke.) 20. The sun will be turned into darkness) and the moon into blood,) before the great and glorious day of the Lord will come.) 21. And it will be that everyone who calls on the name) of the Lord will be saved. ) 1 1 2 8 0 “tw://bible.?id=40.27.45|AUTODETECT|” a. And I will show wonders in the heavens above and signs on the earth below. Luke reports that Peter quotes from Joel s prophecy, but Luke fails to give its application. He refrains from stating that this prophecy was fulfilled at the time of Jesus death on the cross when darkness came over the land for three hours 7 1 -1 9 0 “tw://bible.?id=40.27.45|AUTODETECT|” Matt. 27:45) 1 1 -1 9 0 0 ). At that time the sun was no longer visible and the signs of nature were an eloquent testimony to Christ s death.) 1 1 2 8 0 0 Furthermore, Luke does not indicate that at Pentecost God fulfilled Joel s prediction of the signs and wonders. He relates that the outpouring of the Holy Spirit occurred in Jerusalem (2:1 4), Samaria (8:17), Caesarea (10:44), and Ephesus (19:6). But on none of these occasions did the people see signs in nature as Joel predicted them.) 1 1 2 8 0 “tw://bible.?id=60.5.4|AUTODETECT|” And last, Luke is equally noncommittal in respect to the fulfillment of Joel s prophecy on signs and wonders. Joel predicts that all these things will take place before the great and glorious day of the Lord will come. However, apart from the announcement by the angels at the time of Jesus ascension (1:11), Luke places no emphasis on the doctrine of Christ s return in the Acts of the Apostles.��31�� Even if the believers on the day of Pentecost expected Jesus eventual return, Luke focuses attention on Jesus death, resurrection, and exaltation (vv. 22 36) but not on his return. He only reports what Peter quoted from the prophecy of Joel. Hence he accomplishes the purpose of his writing, namely, to show that the apostles are witnesses from Jerusalem to the ends of the world (1:8). Conversely, in Peter s writings composed near the end of his life, Peter distinctly outlines the return of Christ as a cardinal doctrine of the church 7 1 -1 9 0 “tw://bible.?id=60.5.4|AUTODETECT|” I Peter 5:4) 1 1 -1 9 0 “tw://bible.?id=61.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.4|AUTODETECT|” II Peter 3:4) 1 1 -1 9 0 “tw://bible.?id=61.3.10-61.3.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=61.3.10-61.3.13|AUTODETECT|” 10 13) 1 1 -1 9 0 0 ). Peter appropriately designates Christ s return as the day of the Lord, that is, the day of judgment. For the unbeliever this day means eternal punishment, but for the Christian it signifies salvation in the presence of the Lord.) 1 1 2 8 0 “tw://bible.?id=45.10.13|AUTODETECT|” b. Everyone who calls on the name of the Lord will be saved. Peter uses the last verse of his quotation from Joel s prophecy as an introduction to his explanation of Christ s gospel (vv. 22 36). Paul cites this same text in his discussion on salvation 7 1 -1 9 0 “tw://bible.?id=45.10.13|AUTODETECT|” Rom. 10:13) 1 1 -1 9 0 0 ).��32��) 1 4 2 8 0 0 The wording of this particular verse from Joel indicates that Peter no longer addresses the multitude in general. He confronts the individual listener with Christ s gospel and tells him to call on the name of the Lord. At this point the listener understands the term Lord to mean God; but in the conclusion of his sermon, Peter clearly states that God made Jesus both Lord and Christ (v. 36). When the believer calls on the Lord s name (compare 9:14), he calls on Christ.) God opens the way of salvation to all people, both Jew and Gentile. He makes his promise to individual persons and asks them to respond individually.��33�� These believers as members of Christ s body constitute the Christian church.) ) Doctrinal Considerations in 2:17 21) 1 1 2 8 0 “tw://bible.?id=4.11.26|AUTODETECT|” After God s work of creation and the incarnation of the Son of God, the outpouring of the Holy Spirit at Pentecost is the third major divine act. From the Old Testament we know that the Spirit was present before Pentecost but always temporarily and for special purposes. For example, the Holy Spirit rested on Eldad and Medad in the camp of Israel and enabled them to prophesy 7 1 -1 9 0 “tw://bible.?id=4.11.26|AUTODETECT|” Num. 11:26) 1 1 -1 9 0 “tw://bible.?id=9.10.6|AUTODETECT|” ; also compare ) 7 1 -1 9 0 “tw://bible.?id=9.10.6|AUTODETECT|” I Sam. 10:6) 1 1 -1 9 0 “tw://bible.?id=9.10.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.10.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=23.11.2|AUTODETECT|” ). Jesus disciples knew from the prophets that God would pour out his Spirit on the Messiah and on the house of Israel 7 1 -1 9 0 “tw://bible.?id=23.11.2|AUTODETECT|” Isa. 11:2) 1 1 -1 9 0 “tw://bible.?id=23.44.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.44.3|AUTODETECT|” 44:3) 1 1 -1 9 0 “tw://bible.?id=26.39.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.39.29|AUTODETECT|” Ezek. 39:29) 1 1 -1 9 0 “tw://bible.?id=29.2.28-29.2.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.28-29.2.32|AUTODETECT|” Joel 2:28 32) 1 1 -1 9 0 “tw://bible.?id=43.3.34|AUTODETECT|” ). Indeed, God gave the Spirit without limit to Jesus 7 1 -1 9 0 “tw://bible.?id=43.3.34|AUTODETECT|” John 3:34) 1 1 -1 9 0 “tw://bible.?id=42.1.15|AUTODETECT|” ) and he filled John the Baptist and his parents with the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=42.1.15|AUTODETECT|” Luke 1:15) 1 1 -1 9 0 “tw://bible.?id=42.1.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=42.1.67|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.67|AUTODETECT|” 67) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.20.22-43.20.23|AUTODETECT|” After his resurrection and before his ascension, Jesus breathed on his disciples and said: Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven; if you retain them, they are retained 7 1 -1 9 0 “tw://bible.?id=43.20.22-43.20.23|AUTODETECT|” John 20:22 23) 1 1 -1 9 0 “tw://bible.?id=44.1.12-44.1.15|AUTODETECT|” ). Then, on the day of Pentecost, the Holy Spirit descended upon the apostles, the women and Mary, the brothers of Jesus, and others, in all 120 persons 7 1 -1 9 0 “tw://bible.?id=44.1.12-44.1.15|AUTODETECT|” Acts 1:12 15) 1 1 -1 9 0 “tw://bible.?id=44.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.4|AUTODETECT|” 2:4) 1 1 -1 9 0 “tw://bible.?id=44.2.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.17|AUTODETECT|” 17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.16.18|AUTODETECT|” God gave the Holy Spirit to be with Jesus church forever. When Jesus gathered his twelve disciples he began to build his church 7 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” Matt. 16:18) 1 1 -1 9 0 “tw://bible.?id=43.7.39|AUTODETECT|” ) in distinction from Judaism. As long as Jesus was not yet glorified, the Holy Spirit would not come, for Jesus himself was the divine presence in their midst 7 1 -1 9 0 “tw://bible.?id=43.7.39|AUTODETECT|” John 7:39) 1 1 -1 9 0 0 ). But when Jesus was glorified, he breathed on them the Holy Spirit in anticipation of Pentecost. In the interim between Jesus ascension and Pentecost, they experienced the Holy Spirit s presence. With the outpouring of the Holy Spirit on Pentecost, the church assumed its own identity separate from Judaism.) 1 17 2 8 0 0 In harmony with Jesus command to the apostles to begin in Jerusalem, Peter proclaimed Christ s gospel first in the holy city. Later he preached the Good News in Samaria and Caesarea, and in these places the Holy Spirit was poured out. The result has been that from its inception Christ s church is a universal church, for every Christian confesses these words:) ) I believe in the Holy Spirit;) I believe a holy universal church,) the communion of saints.) Apostles Creed) ) Greek Words, Phrases, and Constructions in 2:17 and 21) Verse 17) ���� �� I will pour out from. The verb normally takes a direct object instead of a prepositional phrase. However, the presence of the preposition is the result of literally translating the Hebrew text into the Greek.) �������� ��������������� will dream dreams. Here is the Hebrew infinitive absolute construction transmitted into the Greek.

This Hebrew construction connotes emphasis.) Verse 21) ��� E� everyone who. The relative pronoun has no antecedent. Therefore, with the adjective ��� it serves as the subject of the sentence. The adjective includes anyone without discrimination.) ) ) b. God s Word Fulfilled) 2:22 24) 1 1 2 8 0 “tw://bible.?id=29.2.28-29.2.32|AUTODETECT|” After Peter has quoted a passage from the Old Testament Scriptures 7 1 -1 9 0 “tw://bible.?id=29.2.28-29.2.32|AUTODETECT|” Joel 2:28 32) 1 1 -1 9 0 0 ) that explains the Pentecost miracle the people have observed, he is ready to preach Christ s gospel. He wants people to know that with the outpouring of the Holy Spirit the messianic era has arrived.) 1 2 2 8 0 0 22. Men of Israel, listen to these words: Jesus of Nazareth was a man attested by God to you with miracles, wonders, and signs, which God did through him in your midst, as you yourselves know. ) a. Men of Israel, listen to these words. First, Peter appeals to common ground, because both speaker and listeners accept the Scriptures as the Word of God. Next, he addresses his audience with the words men of Israel. These words do not convey a nationalistic message to the exclusion of Gentiles; they represent no male chauvinism; and they are not a mere variation of his earlier greeting, fellow Jews (v. 14).

The word Israel in this context is a religious term that reminds Peter s audience of the covenant God made with his people Israel. That is, both Peter and his listeners are members of that covenant.��34�� With this greeting, Peter becomes more personal and uses it to introduce Jesus of Nazareth.) 1 1 2 8 0 “tw://bible.?id=40.26.71|AUTODETECT|” b. Jesus of Nazareth was a man attested by God to you with miracles, wonders, and signs. Peter uses Jesus name and place of residence that are familiar to the people.��35�� By this name the crowds knew Jesus 7 1 -1 9 0 “tw://bible.?id=40.26.71|AUTODETECT|” Matt. 26:71) 1 1 -1 9 0 “tw://bible.?id=42.18.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.37|AUTODETECT|” Luke 18:37) 1 1 -1 9 0 “tw://bible.?id=43.18.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.5|AUTODETECT|” John 18:5) 1 1 -1 9 0 “tw://bible.?id=43.18.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=43.19.19|AUTODETECT|” ). According to the notice on the cross, this was Jesus name 7 1 -1 9 0 “tw://bible.?id=43.19.19|AUTODETECT|” John 19:19) 1 1 -1 9 0 “tw://bible.?id=40.11.5|AUTODETECT|” ). Peter describes Jesus as a man attested by God throughout his earthly life, as is evident from the miracles, signs, and wonders Jesus performed. The word attested describes Jesus as a person who is sent out by God and who speaks on God s behalf. No person in the audience familiar with the life of Jesus can deny his miraculous deeds of giving sight to the blind, raising the dead, and preaching the gospel of the kingdom 7 1 -1 9 0 “tw://bible.?id=40.11.5|AUTODETECT|” Matt. 11:5) 1 1 -1 9 0 “tw://bible.?id=42.7.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.22|AUTODETECT|” Luke 7:22) 1 1 -1 9 0 0 ). In fact, these miracles, wonders, and signs demonstrate to the listeners that the messianic era has come, for Jesus is the Messiah.) 1 1 2 8 0 “tw://bible.?id=43.3.2|AUTODETECT|” c. [These signs] which God did through him in your midst, as you yourselves know. In his gospel proclamation, Peter places the emphasis on God.��36�� He says that God accredited Jesus (v. 22), performed miracles through him (v. 22), handed him over to be killed (v. 23), raised him from the dead (vv. 24, 32), and made him Lord and Christ (v. 36). This emphasis rests on common ground, for these God-fearing Jews (v. 5) acknowledge that Jesus could not have done what he did unless God were with him 7 1 -1 9 0 “tw://bible.?id=43.3.2|AUTODETECT|” John 3:2) 1 1 -1 9 0 “tw://bible.?id=43.10.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.38|AUTODETECT|” 10:38) 1 1 -1 9 0 0 ). Accordingly, Peter observes, As you yourselves know. ) 1 3 2 8 0 0 23. This man was given up to you according to God s set purpose and foreknowledge, and you by using lawless men nailed him to the cross and killed him. ) We note these two points:) a. God s purpose. Peter intimates that the audience is fully acquainted with the trial and death of Jesus Christ. He employs the personal pronoun you in this verse to involve his listeners in assuming responsibility for Jesus crucifixion. However, he views their accountability from a divine point of view. God is in complete control even though the Jews brought Jesus to trial and the Roman soldiers killed him.) 1 1 2 8 0 “tw://bible.?id=60.1.2|AUTODETECT|” Peter says that Jesus death occurred according to God s set purpose and foreknowledge. The expression set purpose denotes a plan that has been determined and is clearly defined. The author of this set purpose is God himself (see 4:28). Peter removes any doubt whether God acted rashly in formulating his purpose to hand over Jesus to the Jewish people. He adds the term foreknowledge. With this word, Peter points to God s omniscience by which every part of his plan is fully known to God in advance 7 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” I Peter 1:2) 1 1 -1 9 0 “tw://bible.?id=60.1.20|AUTODETECT|” ). In his first epistle, Peter writes that [Jesus] was chosen before the creation of the world 7 1 -1 9 0 “tw://bible.?id=60.1.20|AUTODETECT|” I Peter 1:20) 1 1 -1 9 0 0 , NIV). And last, through all the Old Testament prophets, God foretold that Christ would suffer (3:18).) 1 1 2 8 0 “tw://bible.?id=5.21.23|AUTODETECT|” b. Man s responsibility. Peter holds his audience responsible for Jesus death. In their view, Jesus messianic claim and his death on the cross were irreconcilable, self-contradictory opposites. ��37�� They know that anyone who is hung on a tree is cursed [by God] 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 0 ). Peter opposes this view by pointing to God s determinate counsel and foreknowledge.) 1 3 2 8 0 0 Here is an unresolved tension between God determining the death of his Son and man being held responsible for perpetrating the deed (see 3:17 18; 4:27 28; 13:27). God himself handed Jesus over to the Jews, who put him to death by nailing him to the cross. The Jews could not exonerate themselves by blaming Jesus death on the Romans, whom the Jews called wicked men, for they themselves had engaged the help of the Romans. Peter teaches that the Jews must be held accountable for killing Jesus (3:15; 4:10; 5:30; 10:39). The Jews must see all the aspects of God s plan. Thus Peter says,) 24.

God raised him up, having freed him from the agony of death, because it was impossible for him to be kept in its power. ) Peter states the fact of Christ s resurrection. Positively he notes that God raised Jesus from the dead. He asserts the apostolic doctrine of the resurrection, a recurring theme in Acts.��38�� God worked out his plan in predetermined stages: first the death of Christ and afterward his resurrection.) 1 1 2 8 0 “tw://bible.?id=19.18.4|AUTODETECT|” God raised Jesus by having freed him from the agony of death. The literal reading of the text for agony is birth pains. But what is the meaning of freeing Jesus from the birth pains of death? Some interpreters have suggested that Peter, speaking Aramaic, used another word for birth pains, namely, cords.��39�� They argue that the psalmists speak of the cords of death 7 1 -1 9 0 “tw://bible.?id=19.18.4|AUTODETECT|” Pss. 18:4) 1 1 -1 9 0 “tw://bible.?id=19.116.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.116.3|AUTODETECT|” 116:3) 1 1 -1 9 0 “tw://bible.?id=10.22.6|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=10.22.6|AUTODETECT|” II Sam. 22:6) 1 1 -1 9 0 “tw://bible.?id=40.24.8|AUTODETECT|” ). We are unable to determine what word Peter used in Aramaic. The Greek, however, has the expression birth pains, which also occurs in Jesus discourse on the end of the age 7 1 -1 9 0 “tw://bible.?id=40.24.8|AUTODETECT|” Matt. 24:8) 1 1 -1 9 0 “tw://bible.?id=41.13.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.8|AUTODETECT|” Mark 13:8) 1 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” ). This expression is a figure of speech which should not be pressed 7 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” Matt. 16:18) 1 1 -1 9 0 0 ). God set Jesus free from the agony that accompanies death.) 1 1 2 8 0 “tw://bible.?id=1.3.17-1.3.18|AUTODETECT|” Peter gives the reason for Jesus deliverance from the agony of death: because it was impossible for him to be kept in its power. God pronounced the curse of death upon the human race when Adam fell into sin 7 1 -1 9 0 “tw://bible.?id=1.3.17-1.3.18|AUTODETECT|” Gen. 3:17 18) 1 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” Gen. 2:17) 1 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” ). But the sinless Jesus, who took upon himself the sin of the world 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 “tw://bible.?id=46.15.55-46.15.56|AUTODETECT|” ), removed the sting of death 7 1 -1 9 0 “tw://bible.?id=46.15.55-46.15.56|AUTODETECT|” I Cor. 15:55 56) 1 1 -1 9 0 0 ) when he died on the cross. Therefore, death no longer had any power over him.) 1 10 2 8 0 0 Death cannot keep his prey ) Jesus, my Saviour.) Robert Lowry) ) Greek Words, Phrases, and Constructions in 2:23 24) Verse 23) ����� ��v ��������� these two nouns are preceded by one definite article, ��, and therefore are closely connected. ����� (purpose) is qualified by the perfect passive participle a������� (from the verb A���� [I set limits; determine]).) ������ this is a verbal adjective from ������� (I give up) that expresses the passive construction was handed over; God is the implied agent.) ��p ������ literally it is through the hand [of]. This is a typical Hebraic construction translated into Greek.) Verse 24) 1 1 2 8 0 “tw://bible.?id=19.18.6|AUTODETECT|” ����� birth pains. The Greek text has no variants for this word. However, in the Hebrew the Masoretic Text has %eel (cord) instead of %el (birth pains) in ) 7 1 -1 9 0 "tw://bible.*?id=19.18.6|_AUTODETECT_|" <a href="/bible/parallel/PSA/18/6" class="green-link">Psalms 18:6</a>) 1 1 -1 9 0 "tw://bible.*?id=19.18.6|_AUTODETECT_|" and 116:3. The Septuagint [) 7 1 -1 9 0 "tw://bible.*?id=19.18.6|_AUTODETECT_|" Ps. 18:6) 1 1 -1 9 0 0 = 17:6 and 116:3 = 114:3] has �����. The text of the Septuagint and the words of Peter are much earlier than the relatively late vowel pointing of the Masoretic Text and therefore are preferred.) 1 15 2 8 0 0 ) ) c. David s Prophecy) 2:25 28) 25. For David said about him:) I saw the Lord always before me;) for he is at my right hand,) that I may not be shaken.) 26. Therefore my heart was glad) and my tongue rejoiced;) even my body will dwell in hope,) 27. because you will not abandon me to the grave,) nor will you let your Holy One undergo decay.) 28. You have made known to me the paths of life;) and you will fill me with joy in your presence. ) 1 1 2 8 0 “tw://bible.?id=19.16.8-19.16.11|AUTODETECT|” Here is the second of the three Old Testament quotations in Peter s Pentecost sermon. Peter follows the Greek translation of ) 7 1 -1 9 0 “tw://bible.?id=19.16.8-19.16.11|AUTODETECT|” Psalms 16:8 11) 1 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” , which differs little from the Hebrew text in this passage. Peter quotes this psalm to support his teaching that God raised Jesus from the dead and thus fulfilled David s prophecy concerning Christ and his resurrection. Paul also quotes a verse from this psalm when he preaches in Pisidian Antioch and sees the fulfillment of Jesus resurrection in ) 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Psalms 16:10) 1 1 -1 9 0 0 , You will not let your Holy One see decay (13:35).) 1 1 2 8 0 “tw://bible.?id=19.16.8|AUTODETECT|” a. I saw the Lord always before me; for he is at my right hand, that I may not be shaken. David reveals himself as a person who puts his trust completely in God. He speaks as God s child who knows that God is never far from him. In fact, David sees the Lord in front of him; the Hebrew text has, I have set the Lord continually before me 7 1 -1 9 0 “tw://bible.?id=19.16.8|AUTODETECT|” Ps. 16:8) 1 1 -1 9 0 “tw://bible.?id=19.73.23|AUTODETECT|” ). God is at David s right hand and because of the Lord s nearness David is at ease. The clause he is at my right hand 7 1 -1 9 0 “tw://bible.?id=19.73.23|AUTODETECT|” Pss. 73:23) 1 1 -1 9 0 “tw://bible.?id=19.109.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.109.31|AUTODETECT|” 109:31) 1 1 -1 9 0 “tw://bible.?id=19.110.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.110.5|AUTODETECT|” 110:5) 1 1 -1 9 0 “tw://bible.?id=19.121.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.121.5|AUTODETECT|” 121:5) 1 1 -1 9 0 0 ) depicts God as David s protector.) 1 1 2 8 0 “tw://bible.?id=45.10.10|AUTODETECT|” b. Therefore my heart was glad and my tongue rejoiced. Because of the close fellowship David has with God and the confidence he places in him, his heart is filled with joy and happiness. He expresses his feelings by singing songs of praise. David refers to his heart, which is the center of his being. He believes with his heart and confesses with his mouth 7 1 -1 9 0 “tw://bible.?id=45.10.10|AUTODETECT|” Rom. 10:10) 1 1 -1 9 0 “tw://bible.?id=19.16.9|AUTODETECT|” ). He continues, My body will dwell in hope. The Hebrew reading of ) 7 1 -1 9 0 “tw://bible.?id=19.16.9|AUTODETECT|” Psalms 16:9) 1 1 -1 9 0 0 b is, my body also will rest securely. David knows that physically he is safe and secure even in the face of death. He puts his hope in God. Here is the reason:) 1 1 2 8 0 “tw://bible.?id=19.16.10|AUTODETECT|” c. Because you will not abandon me to the grave, nor will you let your Holy One undergo decay. Although David refers to himself in the first part of the verse 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Ps. 16:10) 1 1 -1 9 0 “tw://bible.?id=19.16.11|AUTODETECT|” ), in the second half he prophesies about the Messiah and his resurrection. David expresses his confidence that the grave will not mark the end of his fellowship with God. He will continue to enjoy life in the Lord s presence. He repeats this thought in the next verse: You have made known to me the paths of life 7 1 -1 9 0 “tw://bible.*?id=19.16.11|AUTODETECT|” Ps. 16:11) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Many versions transliterate the Greek term Hades.��40�� This is the term for the Hebrew Sheol, which signifies pit or grave. In his sermon, Peter employs the word Hades not in the sense of abode of the dead, but as the grave. Even in the grave God does not abandon his own child but gives him assurance of the resurrection. The sentence, Nor will you let your Holy One undergo decay, is David s assurance of God s affirmation.) Paul provides a logical analysis of David s words and applies them to Christ. He says: For David, after he served God s purpose in his own generation, fell asleep. He was buried with his fathers and underwent decay.

But whom God raised from the dead did not undergo decay (13:36 37). Peter s explanation of David s remark is even more explicit (vv. 29 32). He points to the evidence of David s tomb in Jerusalem, but Christ s tomb is empty because God raised him from the dead. And Peter himself can testify to this fact.) 1 1 2 8 0 “tw://bible.?id=19.16.10|AUTODETECT|” d. You have made known to me the paths of life; and you will fill me with joy in your presence. In the last part of this psalm, David resorts to the literary device of contrast: negative and positive, death and life, decay and God s presence. Note also the contrast between me and your Holy One. Even if the second part of verse 27 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Ps. 16:10) 1 1 -1 9 0 0 ) applies to David himself, the fact that Peter calls him a prophet points not to the psalmist but to Christ. Nevertheless, in the last verse of this psalm David speaks about himself; he sums up his intimate fellowship with God.) 1 1 2 8 0 “tw://bible.?id=19.119.105|AUTODETECT|” David acknowledges that God has given him divine revelation that instructs him to follow the paths of life. He states, You have made known to me the paths of life. For David, God s Word is a lamp for his feet and a light for his path 7 1 -1 9 0 “tw://bible.?id=19.119.105|AUTODETECT|” Ps. 119:105) 1 1 -1 9 0 0 ). He knows that God himself is a fountain of life, so that David is able to enjoy the fullness of life in the presence of God. David s joy consists of walking continuously in the path of life in fellowship with his Lord.) 1 1 2 8 0 “tw://bible.?id=62.1.3-62.1.4|AUTODETECT|” The phrase in your presence is a source of joy, for God s presence is the light of lights.��41�� In the words of the apostle John, And our fellowship is with the Father and with his Son, Jesus Christ. We write these things to make our joy complete 7 1 -1 9 0 “tw://bible.?id=62.1.3-62.1.4|AUTODETECT|” I John 1:3 4) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 ) Doctrinal Considerations in 2:25 28) 1 1 2 8 0 “tw://bible.?id=18.19.25-18.19.27|AUTODETECT|” The writers of the Old Testament know that no one can escape the power of death and that everyone descends into the grave at the appointed time. They also know that God has power over death and that in the presence of God they have eternal life. Accordingly, Job confidently states that although death destroys his skin in the grave, he will see God in his flesh 7 1 -1 9 0 “tw://bible.?id=18.19.25-18.19.27|AUTODETECT|” Job 19:25 27) 1 1 -1 9 0 “tw://bible.?id=19.11.7|AUTODETECT|” ). Filled with hope, David asserts that he will see God s face and have access to him after death 7 1 -1 9 0 “tw://bible.?id=19.11.7|AUTODETECT|” Pss. 11:7) 1 1 -1 9 0 “tw://bible.?id=19.16.9-19.16.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.16.9-19.16.11|AUTODETECT|” 16:9 11) 1 1 -1 9 0 “tw://bible.?id=19.17.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.17.15|AUTODETECT|” 17:15) 1 1 -1 9 0 “tw://bible.?id=19.73.23-19.73.26|AUTODETECT|” ). And Asaph confesses that he is always with God, who will take him into glory. Even when his physical being fails him, God is his portion forever 7 1 -1 9 0 “tw://bible.?id=19.73.23-19.73.26|AUTODETECT|” Ps. 73:23 26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.16.10|AUTODETECT|” The early Christians applied ) 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Psalms 16:10) 1 1 -1 9 0 0 to Christ: Because you will not abandon me to the grave, nor will you let your Holy One undergo decay. They interpreted David s word to mean that the grave could not destroy Jesus body. In Hebrew, the word destroy (a�am) has the same root as the term grave (aa�am). The grave or pit is the place where the body is destroyed. ��42�� Christ s body did not see decay but was glorified at his resurrection. Therefore, God s promise was fulfilled not in David but in Christ.) 1 7 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:25 and 27) Verse 25) �0� �P��� with the accusative the preposition is comparable to the dative of reference, with respect to. ��43��) ��p ������ literally the expression means through all [time] with the noun ������ supplied.) Verse 27) �0� with the accusative the preposition has the sense of � with the dative, in the grave. ) 1 1 2 8 0 “tw://bible.?id=66.16.5|AUTODETECT|” E���� this adjective appears eight times in the New Testament, five of which are in quotations. Used of God, it connotes that he is holy in judgment 7 1 -1 9 0 “tw://bible.?id=66.16.5|AUTODETECT|” Rev. 16:5) 1 1 -1 9 0 0 ). Jesus is the Holy One (Hebrew: %s�d), whom God raised from the dead.��44��) 1 5 2 8 0 0 ) ) d. God s Promise Kept) 2:29 36) 29. Men and brothers, I can say confidently to you that the patriarch David both died and was buried, and his tomb is with us to this day. 30. And being a prophet, he knew that God had sworn to him on oath to place one of his descendants on his throne. ) 1 1 2 8 0 “tw://bible.?id=19.16.0|AUTODETECT|” Peter addresses the multitude by calling them brothers. In the gathering of 120 believers, he used the same address (1:16). After quoting from ) 7 1 -1 9 0 “tw://bible.?id=19.16.0|AUTODETECT|” Psalms 16) 1 1 -1 9 0 0 , familiar to his audience because of its use in the local synagogues, Peter identifies himself with his listeners and employs the term brothers.��45��) 1 1 2 8 0 0 a. Patriarch. By mentioning David and calling him patriarch, Peter effectively relates to the Jews; the name David reminds them of Israel s golden era. David died and was buried in Jerusalem, and his tomb remained there even to the time of the apostles.��46�� No one objects to Peter s reference, because what he says is indisputable. Everyone has visited David s tomb; therefore, Peter can speak confidently about this historical fact.) 1 1 2 8 0 “tw://bible.?id=19.16.10|AUTODETECT|” However, Peter is not so much interested in the history of David s death and burial as in the interpretation of ) 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Psalms 16:10) 1 1 -1 9 0 “tw://bible.?id=23.55.3|AUTODETECT|” . God made an everlasting covenant with the Israelites; he promised David his faithful love 7 1 -1 9 0 “tw://bible.?id=23.55.3|AUTODETECT|” Isa. 55:3) 1 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” ). Yet David passed away. Peter calls him a patriarch and thus places him on the same level as Abraham, Isaac, Jacob, and Israel s twelve tribal heads. David s body buried in a tomb is mute evidence to Peter and his contemporaries that this particular psalm quotation 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Ps. 16:10) 1 1 -1 9 0 0 ) remains unfulfilled.) 1 1 2 8 0 “tw://bible.?id=19.16.10|AUTODETECT|” b. Prophet. David himself does not fulfill the words of ) 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Psalms 16:10) 1 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” , but he speaks prophetically about someone else. David is king of Israel; nonetheless he functions as a prophet. In fact, with the rest of the Old Testament prophets, David is trying to find out to what person or what time the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow 7 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” I Peter 1:11) 1 1 -1 9 0 “tw://bible.?id=19.16.0|AUTODETECT|” ). In ) 7 1 -1 9 0 “tw://bible.?id=19.16.0|AUTODETECT|” Psalms 16) 1 1 -1 9 0 0 David looks ahead to the resurrected Christ. For the composition of this psalm, David received a revelation from God and prophesied about the Messiah.) 1 10 2 8 0 0 [David] knew that God had sworn to him on oath. The use of the oath is not only to guarantee the truthfulness of a statement; swearing an oath signifies that what is asserted can never be changed.��47�� Breaking an oath is perjury. Thus when God promises with an oath that he will do something, he is bound to fulfill his promise.) What did God promise David on oath? He would place one of [David s] descendants on his throne. The Old Testament Scriptures clearly state that God swore an oath in regard to David s successors. Here is one passage:) The Lord swore an oath to David,) a sure oath that he will not revoke:) One of your own descendants) I will place on your throne ) If your sons keep my covenant) and the statutes I teach them,) then their sons will sit) on your throne for ever and ever. ) 1 1 2 8 0 “tw://bible.?id=19.132.11-19.132.12|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=19.132.11-19.132.12|AUTODETECT|” Ps. 132:11 12) 1 1 -1 9 0 0 , NIV]��48��) 1 1 2 8 0 “tw://bible.?id=40.5.17|AUTODETECT|” This passage indicates the conditional clause in God s promise to David, for David s descendants were obliged to keep God s covenant and obey his precepts. The Messiah, David s offspring, keeps the covenant and fulfills the law 7 1 -1 9 0 “tw://bible.?id=40.5.17|AUTODETECT|” Matt. 5:17) 1 1 -1 9 0 “tw://bible.?id=45.10.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.4|AUTODETECT|” Rom. 10:4) 1 1 -1 9 0 “tw://bible.?id=42.1.32-42.1.33|AUTODETECT|” ). Christ occupies the throne of David forever 7 1 -1 9 0 “tw://bible.?id=42.1.32-42.1.33|AUTODETECT|” Luke 1:32 33) 1 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” ), not in an earthly kingdom but in an eternal and spiritual kingdom 7 1 -1 9 0 “tw://bible.?id=43.18.36|AUTODETECT|” John 18:36) 1 1 -1 9 0 0 ). Also, notice that with the oath God swears in regard to David s successor, God signifies that the Messiah fulfills the promise.��49��) 1 1 2 8 0 0 31. Looking ahead, he spoke concerning the resurrection of Christ that he was neither abandoned to the grave nor did his body undergo decay. ) 1 1 2 8 0 “tw://bible.?id=19.16.10|AUTODETECT|” In verses 30 and 31, the terms prophet, knew, looking ahead, and spoke are intimately related. The terms relate to David s prophetic function and describe him scanning the horizon of the future and predicting the Messiah s resurrection. Prophetically, David knew that the Messiah would rise from the grave and have eternal life.��50�� Therefore, Peter says that David spoke of the Messiah s resurrection in ) 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Psalms 16:10) 1 1 -1 9 0 0 , Because you will not abandon me to the grave, nor will you let your Holy One undergo decay. Peter sees the fulfillment of this psalm and therefore changes the tenses of the verbs from the future to the past: [Christ] was neither abandoned to the grave, nor did his body undergo decay (italics added). Hence, Peter views Christ s resurrection to eternal life as the consummation of David s spiritual kingdom in which Christ is king forever. He places the emphasis not on David, the composer of the psalm, but on Christ, who has fulfilled its words. Moreover, Peter asserts that the evidence for his observation is irrefutable. He makes the following observation:) 1 7 2 8 0 0 32. This Jesus God raised up, and all of us are witnesses of it. 33. Therefore, having been exalted to God s right hand, and having received from the Father the promise of the Holy Spirit, he has poured out what you now both see and hear. ) In these two verses Peter notes the redemptive facts of Jesus resurrection and ascension in conjunction with the outpouring of the Holy Spirit. In fact, he refers to the three Persons of the Trinity: the Father, Jesus, and the Holy Spirit. Three times in his Pentecost sermon he emphatically points to Jesus as this Jesus (see vv. 23, 32, 36) to recall for his audience their knowledge of and acquaintance with Jesus of Nazareth (v. 22). Once again Peter stresses the theme of the early Christian church: the resurrection from the dead (v. 24; and see 13:30, 33 34, 37; 17:31).) In verses 32 and 33, Peter makes a distinction between the apostolic witnesses who have seen the resurrected Jesus and the multitude who observe the phenomena of Pentecost .

In another context, Peter states that Jesus appeared only to those witnesses who were appointed beforehand by God (10:41). Conversely, the multitude at Pentecost did not see the resurrected Christ; they saw and heard the visible and audible tokens of the Holy Spirit s presence.) Because Peter s audience had not seen Jesus in the forty-day period between his resurrection and ascension, they needed proof that what the eyewitnesses proclaimed was true. Therefore, they wanted to know the relationship between Jesus resurrection and the coming of the Holy Spirit. To meet the questions of his audience, Peter alludes to Jesus ascension and mentions Christ s place at the right hand of God (compare 5:31). Christians eventually formulated these truths in the Apostles Creed and confessed that Jesus Christ) ascended to heaven,) and sits at the right hand) of God the Father almighty.) 1 1 2 8 0 “tw://bible.?id=43.7.39|AUTODETECT|” From his exalted position, Jesus has fulfilled the promise that the Father would send the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=43.7.39|AUTODETECT|” John 7:39) 1 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” 14:26) 1 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” 15:26) 1 1 -1 9 0 0 ). On the day of Pentecost Jesus words concerning the coming of the Spirit are being fulfilled. Consequently, everyone present at the temple area in Jerusalem is able to see the evidence of the outpouring of the Spirit. The listeners must know, therefore, that Jesus, seated at the right hand of God, has the authority to commission the Spirit to come and live in the hearts of the believers.) 1 6 2 8 0 0 Peter approaches the end of his sermon, and at last he answers the crowd s question, What does this mean? (v. 12). That is, the Holy Spirit promised by Jesus as a gift from the Father has come because of Jesus authority to send the Spirit. Peter tells his audience that Jesus indeed ascended and took the seat of honor next to God the Father. He says,) 34. For David did not ascend into heaven, but he himself said,) The Lord said to my Lord:) Sit at my right hand) 35. until I make your enemies) a footstool for your feet. ) 1 1 2 8 0 “tw://bible.?id=19.16.8-19.16.11|AUTODETECT|” Peter introduces David s name once more to link ) 7 1 -1 9 0 “tw://bible.?id=19.16.8-19.16.11|AUTODETECT|” Psalms 16:8 11) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” to ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 “tw://bible.?id=19.110.0|AUTODETECT|” . Should anyone in Peter s audience question whether the first psalm refers to Christ, the second psalm citation proves without doubt that Jesus has ascended and sits enthroned in heaven. The Jewish people interpreted Scripture with the hermeneutical rule of verbal analogy. That is, if two passages have a verbal analogy (as in the case of these two quotations from the Psalter), then the one passage must be interpreted as the other. The Jews considered ) 7 1 -1 9 0 “tw://bible.?id=19.110.0|AUTODETECT|” Psalms 110) 1 1 -1 9 0 “tw://bible.?id=19.16.0|AUTODETECT|” to be messianic, and therefore they had to interpret the passage from ) 7 1 -1 9 0 “tw://bible.?id=19.16.0|AUTODETECT|” Psalms 16) 1 1 -1 9 0 0 messianically.) 7 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.46|AUTODETECT|” does not apply to David but to Christ 7 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.46|AUTODETECT|” Matt. 22:41 46) 1 1 -1 9 0 0 ). In his debate with the Pharisees, Jesus demonstrates that in this psalm David speaks of Christ s exaltation in heaven and the authority entrusted to him.��51�� He reigns and will not be completely victorious until all his enemies become a footstool for his feet.) 1 3 2 8 0 0 36. Therefore let all the house of Israel assuredly know that God has made this Jesus, whom you crucified, both Lord and Christ. ) Here is the conclusion of Peter s sermon. Peter utters an admonition that he directs to every member who belongs to the house of Israel and tells him that Jesus is both Lord and Christ.) Observe these points:) 1 1 2 8 0 “tw://bible.?id=24.31.33|AUTODETECT|” a. All Israel. In this conclusion, Peter appeals to all the people who claim to be Israelites. He does so because the nation Israel considered itself the people of God. Repeatedly God had told the descendants of Abraham, I will be [your] God, and [you] will be my people 7 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” Jer. 31:33) 1 1 -1 9 0 “tw://bible.?id=40.10.6|AUTODETECT|” ). Also, when Jesus sent the disciples on their first missionary journey, he instructed them not to go to the Gentiles: Go rather to the lost sheep of the house of Israel 7 1 -1 9 0 “tw://bible.?id=40.10.6|AUTODETECT|” Matt. 10:6) 1 1 -1 9 0 “tw://bible.?id=44.8.4-44.8.25|AUTODETECT|” ). Christ addresses his gospel first to the Jews, then to the Samaritans 7 1 -1 9 0 “tw://bible.?id=44.8.4-44.8.25|AUTODETECT|” Acts 8:4 25) 1 1 -1 9 0 “tw://bible.?id=44.10.24-44.10.48|AUTODETECT|” ), and last to the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.10.24-44.10.48|AUTODETECT|” Acts 10:24 48) 1 1 -1 9 0 0 ). On the day of Pentecost the Jewish audience must have full assurance of the truth of the gospel.) 1 1 2 8 0 “tw://bible.?id=5.6.4|AUTODETECT|” b. God. What is the content of this truth? Peter says, God made this Jesus, whom you crucified, both Lord and Christ. Throughout his sermon, Peter makes God the principal speaker and doer (vv. 17, 22 24, 30, 32, 36). At the conclusion, he shifts attention to the deity of Jesus Christ, whom he places on the same level as God. He does this with full awareness of the monotheistic creed of the Jewish people: Hear, O Israel: The Lord our God, the Lord is one 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 0 , NIV). Peter teaches the deity of Jesus Christ and thus places Jesus next to God. He notes that although the Jewish people crucified Jesus (v. 23), God has made Jesus Lord and Christ. When Peter states that God made Jesus Lord and Christ, he does not convey the interpretation that God exalted Jesus after his death on the cross. To the contrary, the New Testament alludes to Jesus exaltation even before he suffered on Calvary s cross.��52�� Of course, the titles Lord and Christ are used after Jesus resurrection and ascension, when the apostles become conscious of the meaning of these redemptive events.) 1 1 2 8 0 “tw://bible.?id=41.14.61-41.14.62|AUTODETECT|” c. Lord and Christ. Here is the point. During his earthly ministry, Jesus never referred to himself as the Christ. Only at his trial did Jesus affirmatively answer the high priest s question concerning his messiahship 7 1 -1 9 0 “tw://bible.?id=41.14.61-41.14.62|AUTODETECT|” Mark 14:61 62) 1 1 -1 9 0 “tw://bible.?id=42.2.11|AUTODETECT|” ). Yet in the first recorded sermon of one of Jesus apostles, Peter calls Jesus Lord and Christ.��53�� Whereas in the Old Testament Scriptures the term Lord denotes God, in the New Testament writings Jesus followers call Jesus both Lord and Christ. Did the early Christian community originate these terms and ascribe them to Jesus?��54�� Hardly. Notice that the angel who proclaims Jesus birth tells the shepherds in Bethlehem s field that [Jesus] is Christ the Lord 7 1 -1 9 0 “tw://bible.?id=42.2.11|AUTODETECT|” Luke 2:11) 1 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” ). The words of Peter clearly state that God, not the Christian church, made Jesus both Lord and Christ. That is, in consequence of Jesus death and resurrection, God declares that Jesus is indeed the Christ, who is the sovereign Lord 7 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” Rom. 1:4) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 ) Doctrinal Considerations in 2:36) 1 1 2 8 0 “tw://bible.?id=50.2.9-50.2.11|AUTODETECT|” In this verse, the two titles Lord and Christ are significant. The verse indicates that God himself gave these titles to Jesus. The title Lord, then, belongs to Jesus instead of God the Father, for the writers of the New Testament declare that every knee must bow before him and every tongue confess that he is King of kings and Lord of lords 7 1 -1 9 0 “tw://bible.?id=50.2.9-50.2.11|AUTODETECT|” Phil. 2:9 11) 1 1 -1 9 0 “tw://bible.?id=66.17.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.14|AUTODETECT|” Rev. 17:14) 1 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” 19:16) 1 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ). Also, before ascending to heaven, Jesus revealed his royal status when he said, All authority in heaven and on earth has been given to me 7 1 -1 9 0 “tw://bible.*?id=40.28.18|AUTODETECT|” Matt. 28:18) 1 1 -1 9 0 0 ).) 1 23 2 8 0 0 In his sermon, Peter speaks about Jesus of Nazareth, whom the Jews had crucified. He mentions historical events that are well known to his audience and thus he links the names Jesus and Christ (v. 31).��55�� Peter writes emphatically this Jesus (vv. 32, 36), who is exalted to the position of highest honor. Jesus is seated next to God the Father (v. 33), for he is the Christ, the Son of God.) ) Greek Words, Phrases, and Constructions in 2:30 36) Verse 30) E��� e����� [he] had sworn with an oath (NKJV). Although the noun is redundant in English, its use in the dative perhaps reflects the Hebrew infinitive absolute construction.) ������� the aorist active infinitive of ������ (I seat; sit) should be taken as a transitive verb and not as an intransitive. The direct object is one of his descendants (RSV, NASB).) Verse 32) ������ �x� 8����� the demonstrative pronoun preceding the definite article and the noun signifies emphasis. See also verse 36.) !���� this personal pronoun has been placed for emphasis between the adjective ������ (all) and the verb ���� (we are).

The implicit contrast with !���� (you) in the next verse (v. 33) is apparent.) Verse 33) �� ����� the noun hand should be supplied. The dative can be either instrumental , locative , or directive .��56��) �� this adjunct particle connects the clause with the aorist passive participle Q������ (exalted) and the clause with the aorist active participle ����� (received).) Verse 36) ������ used figuratively, the adverb means beyond a doubt. It stands first in the sentence for emphasis.) ��� �6��� 8����� there is only one house of Israel. ��57�� This construction, therefore, means the whole house of Israel. ) ) ) Luke presents a summary of Peter s sermon. Nevertheless the reader is able to sense the dramatic effect of the audience s response to the preaching of the Word. The people are greatly disturbed and ask Peter and his companions, What shall we do? in response to Peter s address.) e. Genuine Response) 2:37 41) 37.

Now when they heard this, they were cut to the heart and said to Peter and the rest of the apostles, Men and brothers, what shall we do? ) a. Now when they heard this. Peter s words reach the hearts of the people. His sermon reminds them of their refusal to listen to Jesus and to accept him as the Messiah. His accusation that they crucified and killed Jesus is justified and pierces their consciences.) b. They were cut to the heart.

The expression cut, in fact, implies that their hearts are pierced by guilt so that they become deeply troubled (GNB). Those who have received God s revelation know that they are guilty. Consequently they cry out, Men and brothers, what shall we do? On the day of Pentecost they see the evidence of the outpouring of the Holy Spirit, they hear Peter s exposition, and they realize that they have sinned against God by refusing to accept his Son. Now they turn to Jesus immediate followers and ask the apostles for advice.) 1 1 2 8 0 “tw://bible.?id=42.3.10|AUTODETECT|” c. [They] said to Peter and the rest of the apostles. They address Peter and those with him and use the same expression Peter had for them, brothers (v. 29). Thus they establish a mutual bond of spiritual kinship. Asking the question, What shall we do? they go to the source that provides the necessary information. They pose the same question the crowd asked John the Baptist at the Jordan 7 1 -1 9 0 “tw://bible.?id=42.3.10|AUTODETECT|” Luke 3:10) 1 1 -1 9 0 “tw://bible.?id=44.16.30|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=44.16.30|AUTODETECT|” Acts 16:30) 1 1 -1 9 0 “tw://bible.?id=44.22.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.10|AUTODETECT|” 22:10) 1 1 -1 9 0 0 ). This question implies that they are unable to remove their guilt and therefore they need help.��58�� In response to Peter s words, they express faith in Jesus and indirectly entreat the apostles to lead them to God.) 1 2 2 8 0 0 38. Peter answered them, Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. 39. 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. ) We make these observations:) 1 1 2 8 0 “tw://bible.?id=40.3.2|AUTODETECT|” a. Repentance. The people ask Peter and the rest of the apostles how they can receive remission of sin and find salvation. What does Peter tell them? He speaks no words of rebuke. Rather, he utters the same word spoken by John the Baptist at the Jordan and by Jesus during his ministry: Repent 7 1 -1 9 0 “tw://bible.?id=40.3.2|AUTODETECT|” Matt. 3:2) 1 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” 4:17) 1 1 -1 9 0 0 ). The imperative repent implies that the Jews turn from the evil they have perpetrated, have an intense abhorrence for the sins they committed, experience a complete turnabout of their lives, and adhere to Jesus teaching.��59��) 1 2 2 8 0 0 Repentance signifies that man s mind is changed completely, so that he consciously turns away from sin (3:19).��60�� Repentance causes a person to think and act in harmony with Jesus teachings. The result is that he breaks with unbelief and in faith accepts God s Word.) b. Baptism. Peter continues and says, Be baptized every one of you. In Greek, the imperative verb repent is in the plural; Peter addresses all the people whose consciences drive them to repentance. But the verb be baptized is in the singular to stress the individual nature of baptism. A Christian should be baptized to be a follower of Jesus Christ, for baptism is the sign indicating that a person belongs to the company of God s people.) 1 1 2 8 0 “tw://bible.?id=45.6.1-45.6.4|AUTODETECT|” Repentance, baptism, and faith are theologically related. When the believer who repents is baptized he makes a commitment of faith. He accepts Jesus Christ as his Lord and Savior and knows that through Christ s blood his sins are forgiven. Indeed Peter instructs the people that baptism must be in the name of Jesus Christ for the forgiveness of your sins. Forgiveness of sins takes place only through Christ in consequence of his death and resurrection 7 1 -1 9 0 “tw://bible.?id=45.6.1-45.6.4|AUTODETECT|” Rom. 6:1 4) 1 1 -1 9 0 “tw://bible.?id=41.1.4|AUTODETECT|” ). As forerunner of Jesus, John the Baptist preached repentance from sin and then baptized the people who turned from sin 7 1 -1 9 0 “tw://bible.?id=41.1.4|AUTODETECT|” Mark 1:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” c. Name. Peter asserts that the believer must be baptized in the name of Jesus Christ for the forgiveness of your sins. The instruction appears to go contrary to the words of the Great Commission, in which Jesus tells the apostles to baptize believers in the name of the Triune God 7 1 -1 9 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” Matt. 28:19 20) 1 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” ). Notice, first, that the term name includes the full revelation concerning Jesus Christ (see also 8:12; 10:48; 19:5). That is, this term points to his person and work and the people he redeems. In other words, Peter is not contradicting Jesus baptism formula; rather, he stresses the unique function and place Jesus has in regard to baptism and the remission of sins. Next, Peter uses the double name Jesus Christ to indicate that Jesus of Nazareth indeed is the Messiah. As Jesus fulfills the prophecies concerning the coming of the Messiah, so the baptism in his name is a fulfillment of the baptism of John (see 19:1 7). John s baptism was with water only, but that of Jesus is with water and the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 1 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” Mark 1:8) 1 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” Luke 3:16) 1 1 -1 9 0 “tw://bible.?id=43.1.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.33|AUTODETECT|” John 1:33) 1 1 -1 9 0 “tw://bible.?id=44.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.5|AUTODETECT|” Acts 1:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.1.8|AUTODETECT|” d. Gift. And you will receive the gift of the Holy Spirit. Within the early church, this text proved to be no contradiction to the words of John the Baptist: I baptize you with water, but [Jesus] will baptize you with the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” Mark 1:8) 1 1 -1 9 0 “tw://bible.?id=45.10.9|AUTODETECT|” , NIV). In the first century, Christians saw John s baptism as the shadow and that of Jesus as reality. Accordingly, the person who was baptized in the name of Jesus pledged his allegiance to Christ, particularly with the confession Jesus is Lord 7 1 -1 9 0 “tw://bible.?id=45.10.9|AUTODETECT|” Rom. 10:9) 1 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” I Cor. 12:3) 1 1 -1 9 0 0 ).��61��) 1 1 2 8 0 “tw://bible.?id=46.12.8-46.12.11|AUTODETECT|” What is this gift of the Spirit? Peter puts the noun gift in the singular, not in the plural. By contrast, Paul writes to the Corinthian church about the gifts of the Holy Spirit, among them wisdom, knowledge, faith, healing, prophecy, tongues, and interpretation 7 1 -1 9 0 “tw://bible.?id=46.12.8-46.12.11|AUTODETECT|” I Cor. 12:8 11) 1 1 -1 9 0 “tw://bible.?id=46.12.28-46.12.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.12.28-46.12.31|AUTODETECT|” 28 31) 1 1 -1 9 0 “tw://bible.?id=46.14.1-46.14.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.1-46.14.2|AUTODETECT|” 14:1 2) 1 1 -1 9 0 0 ). But to the people who were present at Pentecost Peter says that the baptized believer will receive the gift of the Holy Spirit. The expression gift appears in the passage about the outpouring of the Spirit on the Samaritans; Simon the sorcerer tried to buy this gift with money (8:20). The term also occurs in the account of Peter s visit to Cornelius, who with his household received the gift of the Holy Spirit (10:45; see also 11:17). From these passages we are able to learn that this gift refers to the indwelling power of the Holy Spirit. Notice, however, that in 2:38 41 Luke makes no mention of the converts speaking in tongues (2:4) or of the apostles laying their hands on the converts so that they might receive the Spirit (8:17). We assume, therefore, that speaking in tongues and laying on of hands were not considered prerequisites for receiving the Spirit. ��62��) 1 1 2 8 0 “tw://bible.?id=44.2.38|AUTODETECT|” The context of the Pentecost account indicates that the gift of the Spirit is not dependent on baptism. The two clauses be baptized and you will receive the gift of the Holy Spirit are separate statements. In a detailed study of this point Ned B. Stonehouse observes, One may conclude with confidence that ) 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” Acts 2:38) 1 1 -1 9 0 0 is not to be understood as teaching that the gift of the Spirit was conditional upon baptism. ��63�� A study in Acts on baptism and the gift of the Holy Spirit reveals that these two are related but do not necessarily follow each other. Hence, in verse 38 Peter instructs the people to repent and to be baptized; then he adds the promise (in the future tense) that they will receive the gift of the Holy Spirit. ) 1 1 2 8 0 0 e. Promise. In the next verse (v. 39) Peter relates to his audience that 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. ) 1 1 2 8 0 “tw://bible.?id=29.2.28-29.2.32|AUTODETECT|” What is the meaning of the word promise? Luke, who reports Peter s words, refrains from providing details. The definite article preceding the noun promise seems to indicate that Peter has the specific promise of the coming of the Holy Spirit in mind. The promise refers to the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=29.2.28-29.2.32|AUTODETECT|” Joel 2:28 32) 1 1 -1 9 0 “tw://bible.?id=42.24.49|AUTODETECT|” , which was fulfilled on the day of Pentecost. Before his ascension Jesus tells the apostles, Do not leave Jerusalem, but wait for the promise my Father made, of which you heard me speak 7 1 -1 9 0 “tw://bible.?id=42.24.49|AUTODETECT|” Luke 24:49) 1 1 -1 9 0 “tw://bible.?id=44.2.33|AUTODETECT|” ). And the exalted Christ pours out the promised Holy Spirit he received from God the Father 7 1 -1 9 0 “tw://bible.?id=44.2.33|AUTODETECT|” Acts 2:33) 1 1 -1 9 0 0 ).��64��) 1 1 2 8 0 “tw://bible.?id=1.17.7|AUTODETECT|” The phrase for you and your children is an echo of God s promise to Abraham to be a God to him and his descendants for generations to come 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” ). Likewise, the promise of the Holy Spirit goes far beyond the Jews and their children who were present in Jerusalem at Pentecost. From the moment of arrival, the Holy Spirit remains among God s people until the end of time. The Spirit leads believers to Jesus Christ and lives within their hearts, for their physical bodies are his temple 7 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” I Cor. 6:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=49.2.13|AUTODETECT|” And for all who are far off as many as the Lord our God will call to himself. Peter and his fellow Jews consider themselves God s covenant people, who are the first to receive the blessing of salvation. But through the work of Christ the Gentiles also are included in God s covenant. Peter himself eventually realizes the import of the words he utters at Pentecost when he reports to the Jews in Jerusalem about his visit to Cornelius in Caesarea. Concludes Peter, If then God gave them the same gift as he gave us who believed in the Lord Jesus Christ, who was I that I could stand in God s way? (11:17). Years later, Paul writes to Gentile members of the church about their exclusion from the covenant and says, But now in Christ Jesus you who once were far away have been brought near by the blood of Christ 7 1 -1 9 0 “tw://bible.?id=49.2.13|AUTODETECT|” Eph. 2:13) 1 1 -1 9 0 0 , and see v. 17).) 1 1 2 8 0 “tw://bible.?id=40.28.19|AUTODETECT|” Two concluding remarks are in order. First, the term far off includes both time and place. God s promise extends throughout the generations until the end of the world. It also reaches people from every nation, tribe, race, and language, wherever they dwell on the face of this earth. Peter s words are in complete harmony with those of Jesus: Make disciples of all nations 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” Matthew 28:19) 1 1 -1 9 0 “tw://bible.?id=29.2.32|AUTODETECT|” ). And second, God is sovereign in calling his own people to himself. Salvation originates with him and he grants it to all those whom he, in his sovereign grace, effectively will call. These words of Peter correspond to and have their counterpart in Joel s prophecy: And it will be that everyone who calls on the name of the Lord will be saved 7 1 -1 9 0 “tw://bible.?id=29.2.32|AUTODETECT|” Joel 2:32) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 40. And with many other words he testified and kept on exhorting them: Save yourselves from this crooked generation. 41. Then those who accepted his word were baptized, and about three thousand people were added that day.) Here is the conclusion to the Pentecost event. Even though Luke presents a brief statement, we understand that Peter continued speaking after he ended his sermon.) a. And with many other words he testified and kept on exhorting them. writes Luke. He appears to say that the Jews asked questions about many subjects related to Peter s message.

He stresses the word other, which in the Greek stands first in the sentence for emphasis. Luke leaves the impression that Peter warned the inquirers to examine carefully the evidence he has presented. In fact, the tense of the verb exhorting (in Greek) indicates that Peter repeatedly appealed to his listeners with this request: Save yourselves from this crooked generation. The request is an echo of a line in the song of Moses familiar to the audience because of its use in the synagogue worship services:) They have acted corruptly toward [God];) to their shame they are no longer his children,) 1 1 2 8 0 “tw://bible.?id=5.32.5|AUTODETECT|” but a warped and crooked generation. [) 7 1 -1 9 0 “tw://bible.?id=5.32.5|AUTODETECT|” Deut. 32:5) 1 1 -1 9 0 0 , NIV, italics added]) 1 1 2 8 0 “tw://bible.?id=42.23.21|AUTODETECT|” Who are the people of this corrupt generation? Obviously, they are the religious leaders who at Jesus trial incited the crowd to shout, Crucify him, crucify him 7 1 -1 9 0 “tw://bible.?id=42.23.21|AUTODETECT|” Luke 23:21) 1 1 -1 9 0 0 ). The priests and the scribes desired full control of the Jewish people. But when Jesus taught the Scriptures with authority, they vigorously opposed him and eventually succeeded in killing him.) 1 1 2 8 0 “tw://bible.?id=50.2.15|AUTODETECT|” From a Christianized culture, we have difficulty understanding the mental agony the Jews at Pentecost experienced when they decided to break away from the power and authority of their spiritual leaders. In faith, they accepted Christ and adhered to his teachings. They took this step of faith because Peter plainly told them that the leadership of the priests and scribes was corrupt 7 1 -1 9 0 “tw://bible.?id=50.2.15|AUTODETECT|” Phil. 2:15) 1 1 -1 9 0 0 ). He kept pleading with them to leave these wicked people and be saved.��65�� By being baptized, the Jewish believers decisively rejected the authority of the religious hierarchy, followed Jesus Christ, and were prepared to endure the hatred and scorn of their former leaders and teachers.) 1 6 2 8 0 0 b. Then those who accepted [Peter s] word were baptized. The text clearly indicates that not everyone who heard Peter s words believed. But the people who accepted his message requested baptism. Because this verse fails to provide any information about the mode of baptism, the age of the persons who were baptized, and the place where their baptism occurred, we do well to refrain from being dogmatic.) c. And about three thousand people were added that day.

Prior to Pentecost, the group of believers numbered about 120 (1:15), but when the Holy Spirit was poured forth the Lord added some 3,000 persons, both men and women, we assume. This increase is phenomenal and undoubtedly caused administrative problems, as is evident from the neglect of the Greek-speaking widows (6:1). The growth of the church continued unabated,��66�� so that a conservative estimate is that there were 20,000 Christians in Jerusalem prior to the persecution following Stephen s death (8:1b).) ) ) Practical Considerations in 2:40 41) In numerous churches, candidates for membership are required to have adequate knowledge of Scripture and an ability to articulate the doctrines of the church before they are baptized and accepted as members. Granted that knowledge of Scripture and doctrine is desirable for church members (so that they may be able to answer people who ask them about the Christian faith), we must raise the question whether Scripture says anything about accepting prospective members. The answer is affirmative.) 1 1 2 8 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” Let us begin with the so-called Great Commission 7 1 -1 9 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” Matt. 28:19 20) 1 1 -1 9 0 0 ). Literally Jesus says, Therefore having gone forth, make disciples of all nations by baptizing them in the name of the Father and of the Son and of the Holy Spirit, and by teaching them to obey everything I have commanded you. The process of making disciples, then, is accomplished in two steps: first, by baptizing the candidate, and next, by teaching him doctrine.) 1 24 2 8 0 0 Now notice that Peter follows Jesus directives. He goes forth on the day of Pentecost, makes disciples when he preaches the Word, and immediately baptizes these believers. Then he and the other apostles continue to teach them the gospel of Christ (2:42) on a regular basis. The Jewish people who listened to Peter at Pentecost knew the Old Testament Scriptures, but such knowledge was not expected of Gentiles. Comments Richard B. Rackham, We are surprised at the rapidity with which baptism was given in the case of a Gentile like the Philippian jailor, or even a proselyte like the Ethiopian eunuch. ��67��) The New Testament seems to indicate that when a believer accepts Jesus Christ as his Lord and Savior upon hearing the gospel, he should be given the opportunity for baptism.

But baptism must be followed by diligent and sustained study of the Scriptures for the rest of his earthly life.) ) Greek Words, Phrases, and Constructions in 2:37 39) Verse 37) ����������� a compound verb from ������������ (I am pierced). The compound is perfective; in form it is a second aorist passive.) �� the adjunctive particle closely links the two verbs pierced and said.) ������� translated the rest of or other, this adjective is omitted in the Western text of Codex Bezae (see JB and NEB).) Verse 38) �� this preposition precedes the term the name and is synonymous with � (in), as, for example, in 3:6; 4:10, 17, 18; 5:28, 40.) �0� stressing result rather than purpose, this word has the sense of with a view to or resulting in. ��68��) ��� ���� ��������� this clause is an appositional genitive with �t� ������ and means the gift, namely, the Holy Spirit. ��69��) Verse 39) �0� ������ the feminine noun A��� (way) must be supplied. The expression appears to be a Semitism.) Q��� this dative of possession with the verb to be can be translated you have the promise. ��70��) ) ) 3. Christian Community) 2:42 47) a. At Worship) 2:42 43) Luke describes the beauty of the growing and developing church. He portrays the spontaneity, dedication, and devotion of the early Christians in relation to God in the worship services.

In the last section of this chapter, he describes the church at formal and informal worship and its influence in the community.��71��) 42. They were continually devoting themselves to the apostles teaching and to fellowship, to the breaking of bread and to prayer.) Notice these components:) 1 1 2 8 0 “tw://bible.?id=40.28.20|AUTODETECT|” a. Teaching. The sentence They were continually devoting themselves to the apostles teaching points to the fervor and dedication of the first converts to Christianity. They steadfastly turned to the apostles for instruction in Christ s gospel, for Jesus had appointed his immediate followers to be the teachers of these learners 7 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” Matt. 28:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.1.22|AUTODETECT|” During his earthly ministry, Jesus taught with authority and not as the teachers of the law 7 1 -1 9 0 “tw://bible.?id=41.1.22|AUTODETECT|” Mark 1:22) 1 1 -1 9 0 0 , NIV). Before he ascended, he delegated this authority to the apostles, who spoke in his name. Notice the double meaning of the term teaching. Extensively, the word refers to the good news of all that Jesus said and did. And intensively, the apostles were involved in the work of teaching an oral gospel to the converts, whom Luke calls disciples (learners) in Acts.��72�� We assume that this teaching was done especially at public worship services, where the apostles taught this gospel in their preaching.) 1 1 2 8 0 0 b. Fellowship. Three words follow the term teaching. The first one, fellowship, describes the enthusiasm believers demonstrated in a common bond at worship, at meals, and in the sharing of their material goods (v. 44). The Christians visibly showed their unity in Jesus Christ in the worship services, where they called one another brothers and sisters.) 1 1 2 8 0 “tw://bible.?id=42.24.30|AUTODETECT|” c. Breaking of bread. Is this a reference to a meal in a private home 7 1 -1 9 0 “tw://bible.?id=42.24.30|AUTODETECT|” Luke 24:30) 1 1 -1 9 0 “tw://bible.?id=42.24.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.24.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=46.10.16|AUTODETECT|” ) or to a communion service? This question is difficult to answer.��73�� The context, however, seems to suggest that it refers to a celebration of the Lord s Supper. In the Greek, the definite article precedes the noun bread and thus specifies that the Christians partook of the bread set aside for the sacrament of communion 7 1 -1 9 0 “tw://bible.?id=46.10.16|AUTODETECT|” I Cor. 10:16) 1 1 -1 9 0 0 ). Also, the act of breaking bread has its sequel in the act of offering prayers (presumably in the setting of public worship). The words breaking of bread appear within the sequence of teaching, fellowship, and prayers in worship services. Therefore, we understand the term as an early description for the celebration of Holy Communion. In the liturgy of the Christian church, this celebration was and is usually accompanied by the teaching of the gospel and by prayers.) 1 3 2 8 0 0 d. Prayer. Literally the text has the prayers. Note that here also Luke uses the definite article to describe definite prayers uttered in worship; perhaps they include the formal prayers the Jews were accustomed to offer in the temple (3:1). In summary, the four elements Luke mentions in this verse (v. 42) appear to relate to public worship: apostolic teaching and preaching, fellowship of the believers, celebration of the Lord s Supper, and common prayers.) 43. Everyone was filled with awe, and many wonders and signs were being done by the apostles.) A sense of awe filled the hearts of all believers because they experienced the nearness of God in their midst.

The Greek attests that their awe continued unabated (see 5:5, 11; 19:17). This stemmed from the many wonders and signs the apostles performed (5:12).) 1 1 2 8 0 “tw://bible.?id=40.10.8|AUTODETECT|” Jesus endowed the apostles with authority to perform miracles 7 1 -1 9 0 “tw://bible.?id=40.10.8|AUTODETECT|” Matt. 10:8) 1 1 -1 9 0 “tw://bible.?id=29.2.30|AUTODETECT|” ). The apostles repeatedly exercised this power either in response to the faith of the people or to increase their faith. The result was twofold: the believers were conscious of God s sacred presence among them and numberless converts were added to the church (v. 47). The words many wonders and signs echo Joel s prophecy and constitute its fulfillment 7 1 -1 9 0 “tw://bible.?id=29.2.30|AUTODETECT|” Joel 2:30) 1 1 -1 9 0 0 ).) 1 11 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:42) &��� the use of the imperfect tense to express continuity is evident in this verse and the rest of the passage. For the past periphrastic construction of &��� and the present active participle ����������������, see the explanation in 1:14.) ��� ���� here the definite article specifies the noun, but in verse 46 it is absent.) ) ) b. In the Community) 2:44 47) In these last few verses of the chapter Luke is more general in his description of the activities that take place in the lives of the early believers. The Christians express their spiritual beliefs in spontaneous action.) 44. And all who believed were together and they shared all things. 45. They began to sell their possessions and goods and they gave to anyone who might have need.) This is the first time in Acts that Luke designates the members of the church the believers.

For lack of a definite term (for example, Christians [see 11:26]), he writes, those who believe. The scoffers who refuse to accept Jesus in faith are excluded and have no part in the Christian community. Faith in Jesus is the principal requisite for belonging to the Christian church. Only the people who believe in him share in the unity that becomes visible in worship and communal life.) 1 1 2 8 0 “tw://bible.?id=5.15.1-5.15.11|AUTODETECT|” They shared all things. When the Israelites traveled through the desert for forty years, God daily provided for them. They were all on the same economic level; no one was rich and no one was poor.��74�� When the Israelites arrived in the Promised Land, everyone received his inheritance, In the course of time, they began to observe and experience both wealth and poverty in their communities. This difference was evident throughout the centuries, because we know the Jews refused to observe God s stipulations to care for the poor and to be generous to them 7 1 -1 9 0 “tw://bible.?id=5.15.1-5.15.11|AUTODETECT|” Deut. 15:1 11) 1 1 -1 9 0 “tw://bible.?id=33.2.1-33.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.2.1-33.2.2|AUTODETECT|” Mic. 2:1 2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.6.20|AUTODETECT|” Jesus preached the gospel and said, Blessed are you who are poor, for yours is the kingdom of God 7 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” Luke 6:20) 1 1 -1 9 0 “tw://bible.?id=40.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.5.3|AUTODETECT|” Matt. 5:3) 1 1 -1 9 0 “tw://bible.?id=40.19.21|AUTODETECT|” ). He instructed the rich young man to sell his possessions and to give the money to the poor 7 1 -1 9 0 “tw://bible.?id=40.19.21|AUTODETECT|” Matt. 19:21) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 After Pentecost, the new converts in Jerusalem shared all things. They began to sell their possessions and goods and they gave to anyone who might have need. The communal sharing of material goods was not a divestment of wealth. Rather, it was a willingness on the part of the owners to place their possessions at the disposal of all those believers who were needy.��75�� The aim of the early Christians was to abolish poverty so that needy persons, as a class of people, were no longer among them (4:34a). Luke provides no information that the rich sold all their possessions. Instead, he alludes to the establishing of a general fund out of which the poor were supported and into which the rich placed the money gained from the sale of properties (4:34b 35; 6:1).

Moreover, those who had possessions sold them on a voluntary basis (5:4).) 46. Day by day continuing to meet together in the temple courts, breaking bread from house to house, they ate together with gladness and sincerity of heart, 47a. praising God and enjoying the favor of all the people.) Luke continues to depict life in the Christian community. He prefaces his description of the activities of the believers with the expression every day. The Christians in Jerusalem go to the temple, which for them is God s house. They consider themselves Jews who have seen the fulfillment of the Old Testament Scriptures through the life, death, and resurrection of Jesus Christ. They meet in the temple courts, presumably the area called Solomon s Colonnade (3:11; 5:12), for prayer and praise.

They enjoy complete unity in a context that compares with nature bursting forth in a springtime panorama of beauty, splendor, and perfect harmony. From the Jewish people in general and their religious leaders in particular, the Christians do not as yet receive any opposition. Their lives are exemplary, so that through their conduct they are able to lead others to Christ.) 1 1 2 8 0 “tw://bible.?id=46.11.20-46.11.22|AUTODETECT|” Daily they come together in their private homes to eat bread and confirm the unity they possess in Christ. Of course, eating bread at home is hardly newsworthy, for this is customary and expected. However, Luke parallels the unity and harmony of the believers at the temple with their togetherness at common meals in private homes. The Christians ate together with gladness and sincerity of heart. Although Luke does not explicitly state so, the practice of eating common meals is comparable to the love least mentioned indirectly and directly by Paul in his letter to the Corinthian church 7 1 -1 9 0 “tw://bible.?id=46.11.20-46.11.22|AUTODETECT|” I Cor. 11:20 22) 1 1 -1 9 0 “tw://bible.?id=61.2.13|AUTODETECT|” ), by Peter 7 1 -1 9 0 “tw://bible.?id=61.2.13|AUTODETECT|” II Peter 2:13) 1 1 -1 9 0 “tw://bible.?id=65.1.12|AUTODETECT|” ), and by Jude 7 1 -1 9 0 “tw://bible.?id=65.1.12|AUTODETECT|” Jude 12) 1 1 -1 9 0 0 ).��76�� Walter Bauer explains the love feast as a common meal eaten by early Christians in connection w[ith] their church services for the purpose of fostering and expressing brotherly love. ��77�� In Jerusalem, the believers enjoy these meals every day (v. 46a), as Luke indicates in the Greek. Accordingly, we should distinguish the common meal from the celebration of the Lord s Supper (v. 42).) 1 3 2 8 0 0 Luke emphasizes the unity, harmony, joy, and sincerity of the believers. These elements are the fruits of the Holy Spirit, who is at work in the hearts and lives of the early Christians. In Acts, Luke repeatedly stresses joy or gladness, many times in relation to the influence of the Holy Spirit (see, e.g., 8:8, 39; 13:48, 52; 15:3; 16:34). Conversely, the expression sincerity occurs only once in the New Testament. It derives from a word that signifies smooth, plain land without any rocks that mar the surface or soil.��78��) Praising God and enjoying the favor of all the people. The first phrase relates to God and the other to the people.

Both phrases are structurally part of the preceding verse (v. 46) in which Luke describes the daily activities of the believers. What a testimony to true Christianity! These Christians live a life of praise to God and as a result are praised by the people. They demonstrate the power of the gospel and the presence of the Spirit. Thus they are living witnesses for Christ. Here the missionary church is at work, for the people noticing the Christian conduct of the converts speak in favor of the church and are drawn to Christ.��79��) 47b.

The Lord continued to add daily to their number those who were being saved.) 1 1 2 8 0 “tw://bible.?id=29.2.32|AUTODETECT|” Luke concludes this section by saying that the Lord adds new converts to the church. Note, first, that Luke uses the title the Lord for Jesus, not for God. Next, the Lord Jesus continues his work of extending the Christian community. From the inhabitants of Jerusalem he takes three thousand people, effects conversions, and adds them as believers to the church. Luke portrays the converts as those who were being saved. That is, the Lord is the agent in the work of saving his people, for he fulfills Joel s prophecy: Everyone who calls on the name of the Lord will be saved 7 1 -1 9 0 “tw://bible.?id=29.2.32|AUTODETECT|” Joel 2:32) 1 1 -1 9 0 0 ). And last, notice the word daily. This term should be taken with the descriptive phrase those who were being saved. The phrase does not imply a gradual salvation of the individual believer but rather indicates that the miracle of salvation occurs daily. Today also the Lord continues to add to his church and calls people to be spiritual citizens of the city called Zion. With John Newton, the believer humbly yet triumphantly sings,) 1 12 2 8 0 0 Saviour, if of Zion s city) I, through grace, a member am,) Let the world deride or pity,) I will glory in thy Name:) Fading is the worldling s pleasure,) All his boasted pomp and show;) Solid joy and lasting treasure) None but Zion s children know.) ) ) Practical Considerations in 2:42 45) Verse 42) 1 1 2 8 0 “tw://bible.*?id=60.3.15|AUTODETECT|” From its beginning to the present, the Christian church has employed catechisms in its educational ministry. These catechisms are brief summaries of the Christian faith presented in question-and-answer form. They teach the ABCs of doctrine by explaining the meaning of the Apostles Creed, the sacraments, the Ten Commandments, and the Lord s Prayer. In 1529, Martin Luther composed his Small Catechism to teach children the elementary doctrines of the church. Said Luther, I have brought about such a change that nowadays a girl or boy of fifteen knows more about Christian doctrine than all the theologians of the great universities used to know. John Calvin wrote a catechism in French (1537) to instruct the people in the truths of Scripture.

In Germany, Zacharias Ursinus and Caspar Olevianus wrote the Heidelberg Catechism (1563), which has been called the sweetest document of the Reformation. And in England, the Westminster Shorter and Larger Catechisms came off the press in 1647. These and many other catechisms have been and are valuable tools in teaching God s people doctrinal knowledge. They support Peter s admonition: Always be ready to give an answer to everyone who asks you to give an account for the hope that is in you 7 1 -1 9 0 “tw://bible.?id=60.3.15|AUTODETECT|” I Peter 3:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Verses 44 45) 1 1 2 8 0 “tw://bible.?id=48.2.10|AUTODETECT|” The members of the Jerusalem church exhibited a unique spontaneity in taking care of the poor. They did so in obedience to Christ and the apostles, who taught them to remember the poor 7 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” Gal. 2:10) 1 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” ). Yet the apostles never told anyone to sell property to support the needy. Instead they stressed the joy of voluntary giving. Thus Paul wrote, Let each man give just what he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver 7 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” II Cor. 9:7) 1 1 -1 9 0 0 , NIV).) 1 1 2 8 0 “tw://bible.?id=43.12.8|AUTODETECT|” The church instituted the diaconate for the purpose of ministering to the needs of the poor because, as Jesus said, You will always have the poor with you 7 1 -1 9 0 “tw://bible.?id=43.12.8|AUTODETECT|” John 12:8) 1 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” ). The church is not promoting community of goods but is stressing the biblical injunction to help the needy. Let us do good to all people, especially to those who belong to the household of the [Christian] faith 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” Gal. 6:10) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:44 47) Verse 44) 1 1 2 8 0 “tw://bible.?id=46.11.20|AUTODETECT|” �v �x �P�� this phrase also occurs in 1:15; 2:1, 44: ) 7 1 -1 9 0 “tw://bible.?id=46.11.20|AUTODETECT|” I Cor. 11:20) 1 1 -1 9 0 “tw://bible.?id=46.14.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=46.14.23|AUTODETECT|” 14:23) 1 1 -1 9 0 0 . It signifies altogether. The phrase seems to have acquired a semi-technical sense not unlike � ������� (in church fellowship).��80��) 1 25 2 8 0 0 Verse 45) �p ������� these words refer to properties, lands, and estates; �p� Q������� are possessions, goods, and wealth. The verbs ��������� (imperfect active from �������� [I sell]) and ���������� (imperfect active from the compound verb ��������� [I distribute]) describe the sustained activity of selling and distributing.) Verse 47) ���������� from ���������� (I add), this imperfect active verb connotes repetition, that is, continued action in the past tense.) ��z� ���������� the definite article with the present passive participle from ���� (I save) is a description for recent converts. The literal translation is, those who were being saved. However, some translators present their own interpretation of the Greek participle: such as should be saved (KJV), those whom he was saving (NEB), those destined to be saved (JB).) Summary of Chapter 2) Manifested by visible and audible signs, the Holy Spirit is poured out on the day of Pentecost. He fills the persons who are gathered and causes them to speak in other languages. Numerous devout Jews from many nations are staying in Jerusalem.

They hear the noise of the wind, come together, and hear the Galileans speak to them in their native languages. Some of the people come from the east (Parthia, Media, Elam, and Mesopotamia), others are from Asia Minor and Africa, and still others are visitors from Rome. These people are filled with amazement and ask what this phenomenon means.) Some scoffers assert that the apostles are drunk, but Peter addresses the multitude and answers the scoffers. He points out that Joel s prophecy concerning the coming of the Holy Spirit has been fulfilled. He proves from the Psalms that Jesus, crucified by the Jews, was raised by God and now sits at his right hand in heaven. From his exalted position, he has sent the Holy Spirit.

He is able to do this because God made him Lord and Christ.) The people are overcome with guilt and ask Peter for counsel. He admonishes his audience to repent and to be baptized. Three thousand persons accept Peter s message, are baptized, and are added to the initial group of believers. The converts are instructed in the teaching of the apostles, worship, and partake of communion. They share their material possessions, praise God, and enjoy the favor of all the people. The church continues to grow.) ) ) ) ) 1 E.g., W.

Ralph Thompson, Chronology of the New Testament, ZPEB, vol. 1, p. 821. Also consult Harold W. Hoehner, Chronological Aspects of the Life of Christ (Grand Rapids: Zondervan, 1976), p. 143.) 2 Refer to SB, vol. 2, p. 601; Arthur F. Glasser, Pentecost, ISBE, vol. 3, p. 759; James D. G. Dunn, NIDNTT, vol. 2, pp. 784 87.

In view of evidence front intertestamental literature (Jub. 6:17 and Qumran), some scholars think that the change to commemoration of the giving the Decalogue is pre-Christian.) KJV King James Version (= Authorized Version)) NASB New American Standard Bible) 3 Consult Richard N. Longenecker, The Acts of the Apostles, in vol. 9 of The Expositor s Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), p. 269.) 4 Consult Friedrich Lang, TDNT, vol. 6, pp. 934 47; Hans Bietenhard, NIDNTT, vol. 1, pp. 653 57.) 5 Refer to James D. G. Dunn, Baptism in the Holy Spirit, Studies in Biblical Theology, 2d series 15 (London: SCM, 1970), p. 40.) 6 Refer to William G.

MacDonald, Glossolalia in the New Testament, in Speaking in Tongues: A Guide to Research on Glossolalia, ed. Watson E. Mills (Grand Rapids: Eerdmans, 1986), p. 134.) 7 George E. Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans, 1974), p. 345.) NIV New International Version) 8 Consult Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 21; F. W.

Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1942), vol. 1, pp. 61 63.) 9 Everett F. Harrison, The Apostolic Church (Grand Rapids: Eerdmans, 1985), p. 49.) 1 1 2 8 0 “tw://bible.?id=40.26.73|AUTODETECT|” 10 Compare ) 7 1 -1 9 0 “tw://bible.?id=40.26.73|AUTODETECT|” Matt. 26:73) 1 1 -1 9 0 “tw://bible.?id=41.14.70|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.70|AUTODETECT|” Mark 14:70) 1 1 -1 9 0 “tw://bible.?id=42.22.59|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.59|AUTODETECT|” Luke 22:59) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 11 Consult F. F. Bruce, New Testament History (1969; Garden City, N.Y.: Doubleday, 1971), pp. 135 37.) 1 1 2 8 0 “tw://bible.?id=44.2.9-44.2.11|AUTODETECT|” 12 Consult G. D. Kilpatrick, A Jewish Background to ) 7 1 -1 9 0 “tw://bible.?id=44.2.9-44.2.11|AUTODETECT|” Acts 2:9 11) 1 1 -1 9 0 0 ? JJS 26 (1975): 48 49.) 1 1 2 8 0 “tw://bible.?id=44.2.9-44.2.11|AUTODETECT|” 13 Refer to E. G�ting, Der geographische Horizont der sogenannte V�lkerliste des Lukas (Acta 2:9 11), ZNW 66 (1975): 149 69; J. A. Brinkman, The Literary Background of the Catalogue of the Nations 7 1 -1 9 0 “tw://bible.?id=44.2.9-44.2.11|AUTODETECT|” Acts 2, 9 11) 1 1 -1 9 0 “tw://bible.?id=44.2.9-44.2.11|AUTODETECT|” ), CBQ 25 (1963): 418 27; Bruce M. Metzger, Ancient Astrological Geography and ) 7 1 -1 9 0 “tw://bible.?id=44.2.9-44.2.11|AUTODETECT|” Acts 2:9 11) 1 1 -1 9 0 0 , in Apostolic History and the Gospel, ed. W. Ward Gasque and Ralph P. Martin (Exeter: Paternoster; Grand Rapids: Eerdmans, 1970), pp. 123 33.) 1 9 2 8 0 0 14 F. F. Bruce, The Book of the Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), p. 56.) 15 SB, vol. 2, p. 611.) 16 Josephus Antiquities 12.3.4 [147].) 17 Josephus Antiquities 14.7.2 [118]; War 2.18.8 [110 18].) 18 Compare Josephus Antiquities 14.7.2 [116 18].) 19 For a list of references consult SB, vol. 2, pp. 604 5.) 20 Refer to Ernst Haenchen, The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), p. 174. Also consult David John Williams, Acts, Good News Commentaries series (San Francisco: Harper and Row, 1985), p. 27.) 21 Bruce M. Metzger, A Textual Commentary on the New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 293.) 22 John Albert Bengel, Gnomon of the New Testament, ed.

Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 526.) 1 1 2 8 0 “tw://bible.?id=44.2.0|AUTODETECT|” 23 Among others, Richard F. Zehnle, Peter s Pentecost Discourse: Tradition and Lukan Reinterpretation in Peter s Speeches of ) 7 1 -1 9 0 “tw://bible.?id=44.2.0|AUTODETECT|” Acts 2) 1 1 -1 9 0 0 and 3, Society of Biblical Literature Monograph Series 15, ed. Robert A. Kraft (Nashville: Abingdon, 1971), pp. 136 38.) 1 7 2 8 0 0 24 I. Howard Marshall, The Acts of the Apostles: An Introduction and Commentary, Tyndale New Testament Commentary series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1980), p. 72.) 25 Consult R. C. H. Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944), p. 71.) NKJV New King James Version) 26 John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 1, p. 56.) 27 Josephus Life 54 [279].) 28 Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 162.) 29 Harrison, The Apostolic Church, p. 51. And see Gary V. Smith, Prophet, ISBE, vol. 3, p. 1004.) 1 1 2 8 0 “tw://bible.?id=40.1.20|AUTODETECT|” 30 The Old Testament is replete with examples of prophecy and dreams. In the New Testament, see ) 7 1 -1 9 0 “tw://bible.?id=40.1.20|AUTODETECT|” Matt. 1:20) 1 1 -1 9 0 “tw://bible.?id=40.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.2.12|AUTODETECT|” 2:12) 1 1 -1 9 0 “tw://bible.?id=40.27.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.19|AUTODETECT|” 27:19) 1 1 -1 9 0 0 regarding dreams. In Acts, references to visions are many (e.g., 9:10, 12; 10:3; 12:9; 18:9).) 1 11 2 8 0 0 31 Refer to Herman N. Ridderbos, The Speeches of Peter in the Acts of the Apostles (London: Tyndale, 1962), p. 15.) 32 Allusions in the prophecy of Joel are numerous in the New Testament; most of them appear in Revelation (twelve occurrences). Refer to Nes-Al, p. 767.) 33 Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 22.) 34 Refer to Grosheide, Handelingen der Apostelen, vol. 1, p. 73; Lenski, Acts, p. 80.) 35 See also 3:6; 4:10; 6:14; 22:8; 24:5; 26:9. In the Greek, the wording differs slightly in 10:38.) 36 Consult Alford, Alford s Greek Testament, vol. 2, p. 22.) 37 G�nter Dulon, NIDNTT, vol. 1, p. 473.) 38 See also 2:32; 3:15; 5:30; 10:40; 13:30, 34, 37; 17:31.) 39 Compare Robert G. Bratcher, Having Loosed the Pangs of Death, BibTr 10 (1959): 18 20; Haenchen, Acts, p. 180.) 40 E.g., NKJV, JB, RSV, NASB.) 41 Consult Franz Delitzsch, Biblical Commentary on the Psalms, trans. Francis Bolton, 3 vols. (1877; Grand Rapids: Eerdmans, 1955), vol. 1, p. 229.) 1 1 2 8 0 “tw://bible.?id=19.22.1|AUTODETECT|” 42 Friedemann Merkel, NIDNTT, vol. 1, p. 470. Haenchen and Longenecker observe that Luke omits from his Gospel Jesus cry, My God, my God, why have you forsaken me? 7 1 -1 9 0 “tw://bible.?id=19.22.1|AUTODETECT|” Ps. 22:1) 1 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” ). Luke includes Jesus reference to Paradise 7 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” Luke 23:43) 1 1 -1 9 0 “tw://bible.?id=19.16.8|AUTODETECT|” ) and his words, Father, into your hands I commit my spirit (v. 46). The parallel to ) 7 1 -1 9 0 “tw://bible.?id=19.16.8|AUTODETECT|” Ps. 16:8) 1 1 -1 9 0 0 is significant. Haenchen, Acts, p. 181; Longenecker, Acts, pp. 281 82.) 1 3 2 8 0 0 43 Refer to H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (1927; New York: Macmillan, 1967), p. 103.) 44 Compare R. C. Trench, Synonyms of the New Testament (1854; Grand Rapids: Eerdmans, 1953), p. 329.) 45 The greeting brothers occurs only in addresses when Jews speak to Jewish audiences (1:16; 2:29, 37; 7:2; 13:15, 26, 38; 15:7, 13; 22:1; 23:1, 5, 6; 28:17).) 1 1 2 8 0 “tw://bible.?id=16.3.16|AUTODETECT|” 46 See ) 7 1 -1 9 0 “tw://bible.?id=16.3.16|AUTODETECT|” Neh. 3:16) 1 1 -1 9 0 0 . Josephus comments that David s tomb was a building with several rooms and vaults for the burial of kings. Antiquities 13.8.4 [249]; 16.7.1 [179]; War 1.2.5 [61]. The tomb remained untouched during the destruction of Jerusalem in a.d. 70 and was still mentioned in the time of Hadrian (a.d. 117 38).) 1 1 2 8 0 0 47 F. Charles Fensham, Oath, ISBE, vol. 3, p. 573.) 1 1 2 8 0 “tw://bible.?id=10.7.12-10.7.16|AUTODETECT|” 48 See also ) 7 1 -1 9 0 “tw://bible.?id=10.7.12-10.7.16|AUTODETECT|” II Sam. 7:12 16) 1 1 -1 9 0 “tw://bible.?id=19.89.3-19.89.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.3-19.89.4|AUTODETECT|” Ps. 89:3 4) 1 1 -1 9 0 “tw://bible.?id=19.89.35-19.89.36|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.89.35-19.89.36|AUTODETECT|” 35 36) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 49 Consult Calvin, Acts of the Apostles, vol. 1, p. 73.) 1 1 2 8 0 “tw://bible.?id=19.16.0|AUTODETECT|” 50 We must warn the Christian church that Peter s view clearly states that David s prophetic status allowed him to have a clear prevision of Christ s resurrection. Walter C. Kaiser, Jr., The Promise to David in ) 7 1 -1 9 0 “tw://bible.?id=19.16.0|AUTODETECT|” Psalms 16) 1 1 -1 9 0 “tw://bible.?id=44.2.25-44.2.33|AUTODETECT|” and Its Application in ) 7 1 -1 9 0 “tw://bible.?id=44.2.25-44.2.33|AUTODETECT|” Acts 2:25 33) 1 1 -1 9 0 0 and 13:32 37, JETS 23 (1980): 229; also published in The Uses of the Old Testament in the New (Chicago: Moody, 1985), p. 40.) 1 1 2 8 0 0 51 Consult Longenecker, Acts, pp. 279 80.) 1 1 2 8 0 “tw://bible.?id=40.22.44|AUTODETECT|” 52 See especially ) 7 1 -1 9 0 “tw://bible.?id=40.22.44|AUTODETECT|” Matt. 22:44) 1 1 -1 9 0 0 (and parallels); 26:64. Consult Harrison, The Apostolic Church, pp. 51 52.) 1 26 2 8 0 0 53 The literature is extensive. See, e.g., Hans Bietenhard, NIDNTT, vol. 2, p. 515; Richard N. Longenecker, The Christology of Early Jewish Christianity, Studies in Biblical Theology, 2d series 17 (London: SCM, 1970), p. 129; Vincent Taylor, The Names of Jesus (London: Macmillan, 1953), p. 43.) 54 For a study of this view, refer to Wilhelm Bousset, Kyrios Christos: A History of the Belief in Christ from the Beginnings of Christianity to Irenaeus, trans. John E. Steely (Nashville: Abingdon, 1970), p. 146. See Rudolf Bultmann, Theology of the New Testament, trans.

Kendrick Grobel, 2 vols. (New York: Charles Scribner s Sons, 1951), vol. 1, p. 51.) 55 Consult Guthrie, New Testament Theology, p. 246.) RSV Revised Standard Version) 56 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 190.) 57 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 772.) GNB Good News Bible) 58 See Lenski, Acts, p. 104.) 59 Thayer, p. 405; Bauer, p. 512. Also consult J�rgen Goetzmann, NIDNTT, vol. 1, p. 358.) 60 According to Louis Berkhof, true repentance encompasses three elements: intellect, emotion, and volition. See Systematic Theology, 2d rev. ed. (Grand Rapids: Eerdmans, 1941), p. 486.) 61 Marshall, Acts, p. 81.) 62 Longenecker, Acts, p. 284.) 63 Ned B. Stonehouse, Repentance, Baptism and the Gift of the Holy Spirit, WTJ 13 (1950 51): 14.) 64 MacDonald, Glossolalia in the New Testament, p. 130.) 65 Refer to Calvin, Acts of the Apostles, vol. 1, p. 84.) 66 Compare 2:47; 4:4; 5:14; 6:1, 7; 9:31, 35, 42; 11:21, 24; 14:1, 21; 16:5; 17:12.) 67 Rackham, Acts, p. 33.) JB Jerusalem Bible) NEB New English Bible) 68 C.

F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 70.) 69 See Hanna, Grammatical Aid, p. 191.) 70 Consult Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #189.2.) 71 Guidelines for dividing these verses into sections or paragraphs are lacking. Scholars show no unanimity.) 72 See, e.g., 6:1, 2, 7; 9:1, 10, 19, 25, 26, 38; 11:26, 29; 13:52.) 73 Alford remarks that the interpretation given as the celebration of the Lord s Supper has been, both in ancient and modern times, the prevalent one. Alford s Greek Testament, vol. 2, p. 29.) 74 David M.

Howard, Jr., Poverty, ISBE, vol. 3, p. 922.) 1 1 2 8 0 “tw://bible.?id=19.37.14|AUTODETECT|” 75 In the first century, the Qumran community promoted the practice of sharing goods. In harmony with the words from ) 7 1 -1 9 0 “tw://bible.?id=19.37.14|AUTODETECT|” Ps. 37:14) 1 1 -1 9 0 0 , the poor and needy, the Qumran residents viewed themselves as the Congregation of the Poor, Consult David E. Holwerda, Poor ISBE, vol. 3, p. 908.) 1 5 2 8 0 0 76 Consult Simon J. Kistemaker, Exposition of the Epistles of Peter and of the Epistle of Jude, New Testament Commentary series (Grand Rapids: Baker, 1987), pp. 301, 392.) 77 Bauer, p. 6.) 78 Thayer, p. 88.) 79 Following the Greek text literally, the Vulgate has the reading habentes gratiam ad omnem plebem (having charity toward all the people). This translation gives an active instead of a passive interpretation to the text and thus parallels the first part of v. 47, praising God. See also F. P. Cheetham, Acts ii.47: echontes charin pros holon ton laon, ExpT 74 (1963): 214 15.) 80 F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 155. Also refer to Metzger, Textual Commentary, p. 132.)