We know from Acts 16:10 - 17; 20:5 - 21:18; 27:1 - 28:16 that Luke accompanied Paul on some of his missionary journeys and was with Paul in Jerusalem and Rome. Luke was a scholar, an evangelist, and a well-informed Greek skilled in the medical sciences; some think Luke was a painter. One thing for sure, he was a artist with words. The above Scriptures are called the "we" sections of Acts because Luke gives information in detail and vivid description natural to an eyewitness. Luke was "a man of travel, a man of world-outlook, sympathetic, cultured, poetic, spiritual, artistic, and high-minded" (ISBE, p 1940).
The Recipient(s) - The immediate recipient of the Acts of the Apostles was Theophilus. Luke calls the recipient of his Gospel "most excellent" Theophilus. Just who was Theophilus? Was he a convert of Luke, was he an inquirer who needed to be convinced of the basic facts of Christianity (Luke 1:4)? Faith indicates that we should accept the Divine reticence.
Throughout the last twenty centuries many readers have read the Gospel of Luke and the Acts of the Apostles and recognized that both were written for us. The Word of God is always relevant. It contains both didactic and narrative parts. Even the narrative parts have much to teach us (Romans 15:4; I Corinthians 10:11). Together Luke-Acts comprises almost thirty percent of the material in the New Testament, exceeding both the Pauline and Johannine writings in size (Gaebelein, p 207). The Gospel of Luke is the longest book of the New Testament while the Acts of the Apostles is the second longest.
The Date - The time of writing has been placed by various commentators from 63 - 96 A. D. If the Acts of the Apostles was written by Luke, and I believe it was, 80 A. D. is the limit in later dates. Most commentators think the book was written after 70 A. D; however, no mention is made of the fall of Jerusalem. Why the abrupt ending in Acts? This is explained by the fact that Luke brought all events to the present. Acts ends with Paul proclaiming the gospel in Rome unhindered by the authorities, which he was not permitted to do under Nero whose persecution began in A. D. 64.
The Theme - Luke gives the reader a history of the early church in two great sections: (1) the spread of Christianity among the Jews, chiefly by the instrumentality of Peter (Chapters 1 through 12), and (2) its spread among the heathen, chiefly by the instrumentality of Paul (Chapters 13 through 28). The book is unique in that it is the only source for the history of Christianity during its first thirty or thirty-five years. If we did not have Acts, or if Acts were proved basically unreliable, we would know nothing of the earliest days of the Christian movement except for bits of data gathered from the letters of Paul or inferred by looking back from later developments (Gaebelein, p. 207). The book gets its name from "actus" the term for the acts of a drama.
The predominant theme of the Acts is evangelism, telling the Good News. Numerous are the subjects discussed, many are the methods used, but the burden on the hearts of the members of the early churches was singular - "ye are witnesses." So the "acts" are to be continued. Use every method, utilize every means, but get the message of Jesus Christ out - His sinless life, His death for sin, His burial, His glorious resurrection and His miraculous ascension back to glory. Get the message out - He is coming again soon!! If we fail, there is no other way of salvation.
The Main Characters - Although each character is not given equal time and equal space, the main characters are: Simon Peter, the fisherman turned preacher (2:14 - 6:15; 9:32 - 12:24), Stephen, a deacon who became a martyr (7:1 - 60), and Saul, of Tarsus, who became Paul the author, evangelist, and missionary (8:1 - 9 - 31; 13:1 - 28:31). Of course, the book may be erroneous called the "Acts of the Apostles" while a more apt title might be "The Acts of the Holy Spirit." Or the book might be divided into two sections: (1) the Acts of the Church, and (2) the Acts of the Holy Spirit in the Church.
The Style - The author uses "the most Greek of the New Testament;" that is, his Greek show proficiency in the language. His vocabulary is the largest of any New Testament writer. He uses the good Hellenistic Greek of many classical writers, yet his writing is steeped in the language of the Old Testament. Luke quotes or refers to the Psalms - eight times, Isaiah - five times, Exodus - five times, Genesis - three times, Deuteronomy and Amos - twice each; he quotes once each from Joel, Habakkuk, and I Samuel. His vocabulary is found also in the Septuagint. The author records many speeches interspersed throughout the narrative, about 300 of its approximately 1,000 verses. He records twenty-four speeches - eight from the Apostle Peter, nine from the Apostle Paul, and seven from various other speakers. Ten of these speeches can be described as "major' speeches: three missionary sermons of Peter (Chapters 2, 3, 10), a trilogy of speeches by Paul in the course of his missionary journeys (Chapters 13, 17, 20), three speeches of defense by Paul (Chapters 22, 24, 26), and Stephen's address before the Sanhedrin (Chapter 7).
1 The writer refers to a former treatise which no doubt is the Gospel of Luke. He uses the Greek word proton which could really means first . The word is translated former only here and in Revelation 21:4. The word for treatise is translated word over and over again in the New Testament; it can also mean "saying," "speech,"or "communication." A good question might be who is "Theophilus?" The word literally means "lover of God" or "dear to God." The same individual, if he is an individual, is referred to in Luke 1:3. In his gospel, Luke calls him "most excellent" or most noble." "Kratiste" is a Greek word meaning high praise or high regard. Had Theophilus become a Christian and no longer cared for the honorable title? Who Theophilus was and what his stature was we leave to the Divine reticence.
Luke's gospel consisted mainly of "all that Jesus began both to do and teach..." What brevity yet what profundity!! Now after the resurrection and ascension of Jesus, He continued His ministry in and through His Holy Spirit. Luke speaks of what Jesus did and taught in the flesh, now the Acts will tell what Jesus will do and teach through the Spirit. He is still doing and teaching in the twentieth and twenty-first centuries. Just as God the Father spoke in the Old Testament age to the fathers by the prophets and did miracles, God the Son spoke and did miracles in His Incarnation (the days of His flesh), now God the Holy Spirit has spoken and is speaking and doing miracles in the world which covers the time from His ascension until this good hour. Incidentally, if people will not hear God the Father, God the Son, and God the Holy Spirit, there will be no further revelation. There is no fourth divine Person Who will extend to the sinner a further message of salvation. Those who reject the Holy Spirit commit the unpardonable sin (Matthew 12:31, 32).
2 Jesus continued His work "until the day he was taken up" meaning His ascension. The word anelemphthe means "receive up," "take up" and is first used in Mark 16:19 referring to Jesus being "received up into heaven." Before Jesus ascended, He had one last task to perform, He must give the Great Commission to His church whom He had selected with the help of the Holy Spirit. As believers we have been selected to continue this commission of evangelizing the world. During His personal ministry Jesus gave His apostles a limited commission (Matthew 10:1 - 42; 15:24); now He is ready to give them and us the Great Commission (Matthew 28: 18 -20; Acts 1:8).
3 Following His resurrection but before His ascension Jesus showed Himself. "Showed" comes from two words para alongside of and istemi stand. Jesus stood alongside His disciples as He gave them the Great Commission. Not only did He stand alongside His disciples once but many times. In fact Paul states (I Corinthians 15: 5 - 8) Jesus was seen of Cephas, the twelve, 500 brethren at once, James, all the apostles, and Paul himself. These may not be the only times He was seen, but Paul records this many appearances after His pathein (passion, suffering at the Crucifixion). Jesus gave many tekmeriois infallible proofs or empirical evidence; tekmeriois is from the root word meaning "sign." His appearances were signs that He was alive and well. Our Lord did not appear as a ghost, nor were 500 people suffering from hallucination when He manifested Himself to them. Jesus appeared now and again, from time to time, across a forty-day period. There was a fifty-day period between Passover (when He was crucified) and Pentecost (when the Holy Spirit manifested Himself). In his Gospel Luke has already cited some of the appearances of Jesus - on the road to Emmaus (24:13 - 32), to Peter (24:34), and to the disciples (24:36 - 43).
Jesus spoke to His disciples "concerning the kingdom of God." Of course the kingdom of God is conceived as coming in the events of the life, death, and resurrection of Jesus. It embraces more than this; however, it includes the preaching of the Gospel and the setting up of a spiritual kingdom immediately. It also embraces another event connected with a literal kingdom of God on the new earth. A second event in which Jesus will descend from heaven and manifest Himself as the true King, in which every knee will bow in His name and every tongue will confess Jesus as Lord (Philippians 2:10,11). Between the two comings of our Lord, Christians will live in a spiritual kingdom - a living among the kingdoms of this earth, but they also will live spiritually in a kingdom ruled by the Lord Jesus Christ.
4 When the disciples were assembled together or assembled en masse, Jesus instructed or commanded them perimenein to wait or remain longer (we say 'stick around') in Jerusalem for the promise of the Father which He had told them previously. The promise came from the Father, but Jesus had told them beforehand (Luke 24:49).
5 The disciples had already received John's baptism (immersion) in water (Matthew 3:1 - 12). Now Jesus draws a parallel - just as John baptized in water, so the Holy Spirit will baptize (immerse, or overwhelm) the disciples (Matthew 3:11). To immerse means to plunge, submerse, or overwhelm. At Pentecost the Holy Spirit filled (surrounded, overwhelmed, or totally dominated) the disciples a unique and unrepeatable event. "Immersion in water is mandated by the Great Commission (Matthew 28:18 -20) but it is only a symbol. The baptism of the Holy Spirit, which is also referred to as the filling of the Holy Spirit, which occurred at Pentecost was a vital personal experience that transformed the early Christians from common cowards into fearless, flaming evangels of a crucified and risen Savior" (Yeager, Volume IX, p. 97). Every believer receives the Holy Spirit at the time of his salvation, but the Holy Spirit can fill the Christian daily and the Christian should allow Him to do so. At Pentecost the Christians received the Holy Spirit to accomplish the world-wide commission that our Lord had given them. The Holy Spirit given at Pentecost was a unique experience, but He can fill the Christian daily.
6 Jesus had spoken of a kingdom in which He and the disciples would have certain power and position; they were curious and they had been captivated by the idea (Mark 10:35ff; Luke 22:24ff). Jesus only mildly rebuked the disciples; rather He taught them. He did not deny there would be a "restoration of Israel," instead he "depopularized it" at that time by calling His disciples to a worldwide mission project (Luke 24:47,48). Some disciples on the road to Emmaus after Jesus' death had expressed interest in a kingdom (Luke 24:21), "...we hoped that it had been he who should have redeemed Israel..." The Jewish national clock had stopped and would not start again for hundreds of years. The church age had begun when Jesus began calling out His disciples. Meanwhile the King was going on a long journey (Matthew 25:14 - 30; Mark 13:33 - 37), and He was entrusting His affairs with His church. Now that Jesus has arisen from the dead, they have a more established faith in a Messianic kingdom. Doubtless they felt that this was the time to broach the question; they asked Him repeatedly, "If you are going to restore the kingdom to Israel at this time, tell us." Now that Jesus had been resurrected, the thought came to them that He would act in His Messianic capacity, occupy the throne of David, mobilize a Jewish army, drive out the Romans, and take over the world.
The disciples must have been acquainted with the outpouring of the Spirit and kingdom principle in Ezekiel 36 and Joel 2. In a slightly different way the disciples had asked this question in Matthew 24:1 - 3, "Tell us, when shall these things be; (that is, the time when one stone of the building of the Temple and the wall of Jerusalem will be torn down)? And what shall be the sign of thy coming and of the end of the age?" What the disciples did not understand was the era of time between our Lord's first coming and His second comings. The disciples could see only the mountain-tops (the first and second coming). Down in the valleys would be martyrdom for many of disciples, the tribulation, the rise of the Antichrist, the mark of the beast and then the Second Coming.
7 Jesus answers their question about the kingdom more abruptly here, "It is not for you to know the short times and the long seasons;" no one but the Father knows when the second coming will take place. The Father is Sovereign and Omniscient; He is keeping up with such matters. Our Lord will return to earth when the Father wishes; it will be on a day which He had set in eternity past. This is the Father's business (Mark 13:32), and the business of the disciples and us, is to preach the Good News to everyone. Then in the Father's own time, He will act by installing Jesus as King of kings and Lord of lords.
8 "But ye shall receive power, after the Holy Spirit is come upon you; and ye shall be witnesses unto me both in Jerusalem, in all Judaea, and in Samaria, and unto the uttermost part of the earth. 9 And, when he had spoken these things, while they beheld, he was taken up, and a cloud received him out of their sight."
8 The disciples would need a supernatural power to assist them in their life-time of preaching the Good News. "Ye shall be my witnesses," is probably a better translation. God needed the Apostles and their other Christian brothers and sisters as witnesses for Christ, not as prophets of the date of the end of the age. Witnesses probably has two meanings; first, it relates to the person who has observed an act or event, and secondly, it refers to the person who presents a testimony by which he defends and promotes a cause. The task required more than human beings could do. The disciples were to fulfill Isaiah 41:6, they were to be "...a light to the nations (Gentiles) that thou mayest be my salvation unto the end of the earth." Incidentally, the word for witness (Gk. maratures) is the same word from which we get our word martyr. To be a witness during the first century meant that, more than likely, each witness would pay for his stand for Jesus with his own blood.
First, the disciples were to start with their own community - neighbors, family, friends, people all about them. Then they were to evangelize their own country - people of the same customs, same environment, and under the same government. The next evangelization was to take place beyond their cultural walls. All barriers shall be broken down, and the church was ordered to go to the ends of the earth and preach the Good News to every people, tongue, race, tribe, color, kindred and culture (Revelation 5:9). Once the disciples had been told to avoid Samaria (Matthew 10:5), now it is included in His world-wide program. The next challenge was the uttermost part of the earth - the last (eschatou) part. The disciples were to tell the story to the untold millions still untold. The disciples were to go from sea to sea and pole to pole. Until this was done they were not finished.
"A missionary in New Guinea returned after several years of service. His friend said to him, 'Jones, tell me what you found at your station in New Guinea.' 'Found! I found something that looked more hopeless than if I had been sent into the jungle to a lot of tigers.' 'What do you mean?' 'Why, those people were so degraded that they seemed utterly devoid of moral sense. They were worse than beasts. If a mother was carrying her little baby, and the baby began to cry, she would throw it into the ditch and let it die. If a man saw his father break his leg, he would leave him upon the roadside to die. They had no compassion whatever. They did not know what it means.' 'Well, what did you do for people like that? Did you preach to them?' 'Preach, No, I lived.' 'Lived? How did you live?' 'When I saw a baby crying, I picked it up and comforted it. When I saw a man with a broken leg, I mended it. When I saw people in distress, I took them in and pitied them. I lived that way. And those people began to come to me and say, 'What does this mean? What are you doing this for?' 'Then I had a chance, and I preached the Gospel.' 'Did you succeed?' 'When I left, I left a church.' (Home Magazine, printed by Sunday School Times, March 18, 1967).
9 When Jesus had finished speaking to His disciples, and as they were looking (watching), His feet began to leave the ground. As He slowly ascended toward heaven the disciples gazed as long as they could see Him, and a cloud enveloped Him. The word upelaben means "lifted up;" the same word is used in Matthew 17:8 in connection with the Transfiguration. The disciples "lifted up" there eyes and saw no man (Moses and Elias) but Jesus. Jesus disappeared out of their sight; this was His last appearance; the 'forty day visit' of Jesus is now ended. Luke 24: 50, 51 relates Jesus ascension this way, "And (Jesus) led them out as far as to Bethany; and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven."
10 "And while they looked steadfastly (intently) toward heaven as he went up, behold, two men stood by them in white apparel; 11 who also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, who is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."
10 Although Luke may not have been present, he gives a vivid description of what took place. It is difficult to know how the disciples felt (or how we would have felt) when Jesus began ascending into heaven. "...Ye men of Galilee"... apparently all were from Galilee, except Judas the dead traitor. Their eyes were fastened atenizontes upon Jesus as He went up out of their sight. This word atenizontes was first used in Luke 4:20 when Jesus entered the synagogue and read from Isaiah; the people "fastened" their eyes on Jesus. The word taken up is different from the word in verse 8 upelaben. Here it is poreuomenou which means "to go up." The idea seems to be that Jesus' feet left the ground, and a cloud enveloped Him, then He and the cloud arose up toward heaven. They saw Him slipping away from their eyes as the cloud bore Him away. In fact, the disciples were so engrossed in what they saw happen to Jesus that they were unaware of two "men in form" in white apparel who stood along side pareistekeisan them.
Were these" two men" the same ones who appeared to the women at the empty tomb (Luke 24:4), the two who appeared at the Mount of Transfiguration (Matthew 17:1 - 8), and the two witnesses who will appear again in the great tribulation period to announce Jesus' Second Coming (Revelation 11:3 - 12)? Food for thought!! One purpose of the appearance of the heavenly messengers was to possibly turn the disciples' sadness into joy. Although these two men did not tell the disciples when Jesus would restore the kingdom to Israel, they did tell them that He would come back again to do so. The men gave no new revelation; however, they do affirm and repeat what Jesus taught during His personal ministry. Jesus remains true to His character and word as He directs His disciples and prepares a place for all His followers (John 14:1 - 3).
11 Furthermore, the testimony of these two men was that this same Jesus... (and not another) shall come in like manner. What like manner? He went away slowly and in a cloud (Mark 9:26; Luke 9:34); He will return slowly and in clouds (Mark 14:62; Revelation 1:7; Zechariah 14:4). Jesus returned to heaven personally, physically, bodily, and visibly; He shall return in like manner. Jesus will also return to the same place; He left from the Mount of Olives, and He will return to the Mount of Olives (Zechariah 14:4). Why was it necessary that there be witnesses to Christ's ascension into glory? There may be many, but one comes to mind. Others had been raised from the grave and, supposedly, they died again (Lazarus - John 11: 43; the son of the widow of Nain - Luke 7: 14; Matthew 27: 52, 53). Technically, these deaths were resuscitations. Jesus' resurrection from the dead was a finality; Jesus would never die again (Hebrews 7:27; 9:12)!! The disciples had the assurance that He had ascended back to glory; He was not to appear again on the earth as He had done during the forty days. Jesus paid the sin debt ONE time; His blood is sufficient! Although Jesus made appearances to Stephen (Acts 7:56) and to Paul (Acts 9:5; 18:9), He was in heaven at the time standing at the right hand of Jehovah God exalted as the Christian's Mediator. It is interesting that Luke refers to heaven four times in verses 10, 11. The reader cannot be mistaken where Jesus is today. The fact that Jesus was taken up implies that the Father was the Agent.
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A devout John Evans spoke to a woman in a hotel concerning her soul's salvation. Later, when she told her husband about the conversation he said, if he had been there he would have sent the man about his business. 'If you had been there, you would have thought it was his business,' said the woman (Illustrated Notes by J. L. Hurlbut, printed in the Sunday School Times , March 18, 1967).
13 "And when they were come in, they went up into an upper room, where abode Peter, and James, and John, and Andrew, and Philip, and Thomas, Bartholomew, and Matthew, James, the son of Alphaeus, and Simon the Zealot, and Judas, the son of James." The disciples entered the eastern gate of Jerusalem and retired to an upper room (chamber) which, doubtless, was where they had met previously on occasion, sometimes for fear of the Jews (John 20:19). Was this upper room the same place where Jesus had celebrated His last Passover with His disciples? The upper room was a place built as a second story or quite possibly a third story of a residence where the women usually resided. The flat roof of houses was ordinarily used for meditating, praying, and sometimes eating the evening meal. Arrangements were made previously for a meeting of the eleven disciples of Jesus.
The list of disciples (apostles) is not totally unlike those mentioned in the Gospels (Matthew 10:2 - 4; Mark 3:16 - 19; Luke 6:14 - 16), with the exception of Judas Iscariot. There were others meeting for prayer as we shall see in verse 14. Probably the eleven apostles dwelt in the upper room for several days, while the other disciples and followers of Jesus journeyed to the upper room daily for their own homes. At least one hundred twenty assembled from time to time (1:15). A marvelous event had happened; there were no more murmuring, not a dissenting voice, not a complaint. Peter no longer is concerned with what John should do; Thomas is no longer doubting; John is no longer running ahead of Peter; Philip is no longer asking for a sign. They are of one accord, united and purposefully waiting for Jehovah God's next move.
14 "These all continued with one accord in prayer and supplication, with the women, and Mary, the mother of Jesus, and with his brethren." Meeting with one accord or one mind (Gk. homothumadon) carries with it the idea of intellectual unanimity plus the notion of heightened emotional agreement. They continued (proskarterountes) persevering faithfully in a given course or policy. They had to wait only ten days, but with the spirit of cooperation and unity, they could have waited ten weeks or ten months; the only thing that concerned them was the vacancy in the Twelve by Judas' betrayal and suicide. They, along with certain women including Jesus' mother and brothers, James, Joses, Simon, and Judas (Jude) (Matthew 13:55) were assembled and praying. James and Jude, the half-brothers of Jesus, are the authors of the epistles that bear their names. It is supposed that Jesus' brothers and sisters were not followers of the Messiah until after His crucifixion. Although their names are not given, it is reasonable to believe that Mary Magdalene, Mary the wife of Cleophas, Joanna, Salome (Luke 8:2, 3) and Jesus' sisters (Matthew 13:56) were present also. Yeager states (Volume IX, p. 113) "There is never a need for a women's liberation or civil rights movement when the Holy Spirit indwells and inspires truly regenerate Christians."
This is the first of Peter's speeches and the shortest one. Peter was acquainted with a scripture in Psalm which he applied to the occasion although it did not name Judas. Psalm 41:9 says, "Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, hath lifted up his heel against me." In other words, the Holy Spirit foretold by David's mouth that a familiar friend would become a guide to those who would arrest Jesus. Peter saw the fulfillment of that Scripture constituting the main agenda item for the assembly.
17 "For he was numbered with us, and had obtained part in this ministry. 18 Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out." This familiar friend was chosen of Jesus and partook of the ministry of apostleship. Judas had been with Jesus and His apostles from the beginning (Matthew 10:1; Luke 6:13 - 16). He had received his full share of participation in the ministry (diakonias). Peter continues to explain in detail Judas' death. Although there is no contradiction between Peter's account here and Matthew's account (27:3 - 10), his death may be viewed from two different prospectives. Evidently Judas hanged himself in a place where his body fell several feet headlong or "flat on the face" after the rope was broken, and he met a repulsive death. "Judas Iscariot, a stranger to the covenant of grace, died by his own hand, was disgraced both before and after he died and was never buried, although his body decomposed in a burial ground reserved for strangers...(the) traitor who died by his own hand was left to rot and feed the buzzards and jackals" (Yeager, Volume IX, p. 120). Luke provides information that is supplementary but not contradictory to what Matthew writes about Judas' demise (Matthew 27:3 - 10).
Needless to say, Judas met a horrible death; his suicide was common knowledge throughout Jewry. Superstitious notions have grown up around the name and his dastardly deed. Some twentieth century scholars have gone so far as to say that they believe Judas will again be manifested as the Antichrist; they use Scriptures such as II Thessalonians 2:3; John 6:70 and John 17:12. The name Judas has become a synonym for treachery. People name their children after some of the other apostles, but not Judas. They may name their pets after rulers such as Nero, Caesar, and others; by Judas is reserved for the goat that leads the sheep to the slaughter house. Sheep instinctively follow a leader; the "Judas-goat," is a stately commanding looking white-goat that leads the sheep to the slaughter. He bypasses the slaughter pen and is diverted to another pen ready to make the rounds again leading the next flock of sheep to their doom.
19 "And it was known unto all the dwellers at Jerusalem, insomuch as that field is called in their proper tongue, Akeldama, that is to say, The field of blood." The money Judas was given for selling the Lord Jesus was returned, and the people purchased a burying place for criminals. The cemetery was known to all in the Aramaic dialect as (Akeldama or Hakeldamach) but in the Greek translation (Chorion Aimatos) or "the field of blood."
20 "For it is written in the books of Psalms, Let his habitation be desolate, and let no man dwell therein; and his bishopric let another take. 21 Wherefore, of these men who have companied with us all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection."
20 Now Peter quotes from two other Psalms (69:26; 109:8), "Let their habitation be desolate, and let none dwell in their tents...Let his days be few and let another take his office" Let Judas' tent (epaulis) cottage, country house, or cabin be desolate or like a desert (eremos)...let some other man take his directorate, bishopric or overseership (episkopen). Peter is saying, Let this man's possessions be taken and his position as apostle taken from him and given to another. Psalm 69 is often quoted as Messianic by Matthew and John.
21, 22 Then Peter asks for a man to fill Judas' place. To qualify for such a position, the man must have accompanied (sunelthonton) the disciples of Jesus from His baptism until His ascension. Did Peter think the Lord had been guilty of an oversight when He did not chose someone to take Judas' place? Did Peter act too hastily? Was the disciples' choice God's choice? Differences of opinion center on their action. Although Paul was not even a Christian yet, should they have waited until after Pentecost and after Paul's conversion and have chosen him? The apostles must have felt strongly and took action.
23 "And they appointed two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 24 And they prayed, and said, 'Thou, Lord, who knowest the hearts of all men, show which of these two thou hast chosen, 25 that he may take part in this ministry and apostleship, from which Judas by transgression fell, 26 that he might go to his own place. 27 And they gave forth their lots; and the lot fell upon Matthias, and he was numbered with the eleven apostles."
The choice was narrowed down to two men who were the likely candidates to fill Judas' place, Joseph Barsabbas Justus and Matthias. Some will slay that very little is known about these men from the Scriptures, but this is true of many of the original apostles. How much has the Holy Spirit chosen to tell the Bible reader about Matthew, Thomas, Philip or Andrew? Not much! Peter's arbitrary qualification guidelines may have disqualified some of the "Eleven." Some of them may not have been present at Jesus' baptism; was Peter? Were the two candidates enough to get a fair choice?
24 Peter did ask in prayer for God's guidance in his choice. Many times we make our own plans, think we do our best, met controversy and only then do we pray. Apparently in the apostles' thinking both men were qualified, and God knew who was the best man. What a high office, what a responsibility - to be an apostle of the Lord Jesus Christ!
25 Two words are used for the office here - ministry (diakonias) and apostleship (apostolas). The first of these words is the word from which we get deacon. "There is a subtle warning here for the Christian who has overlooked John 5:22 and thus sometimes imagines that his place in the economy of God is that of the judge upon the bench in heaven's court. It is when we preempt the position of Jesus Christ Who is the only One in the universe Who has a moral right to judge others, since He alone has done anything positive to help others, that we make stupid suggestions such as Peter had just made and pray the Pharisaical prayer which they did" (Yeager, Volume IX, p. 128).
26 After the prayer, lots were cast and the lot (klerous) fell on Matthias. Proverbs 16:33 says, "The lot is cast into the lap, but the whole disposing thereof is of the Lord." Pebbles were probably used in voting; they were placed in a jar and shaken out. The first stone which fell out was the chosen one. A white stone was used for acquitting criminals and a black stone was used for condemning the criminal in New Testament times. The disciples viewed the casting of lots as determined by God as was the practice in the Old Testament (I Chronicles 26:13f). Nothing more is heard from Matthias!
1 Pentecost (Gk.Pentekostos) means "fiftieth," and it was the fiftieth day from the first Sunday following the Passover. Pentecost was the second of the three great festivals, the others being the Passover and Tabernacles. It is also called the Feast of Weeks (Exodus 34:22; Deuteronomy 16:10, 16 and II Chronicles 8:13). Pentecost had come some fifteen hundred times before; now it was fully come. It is celebrated seven complete weeks, or fifty days, after the Passover. During these three great festivals Jerusalem is crowded with multitudes. We are told when the Roman Titus laid siege to Jerusalem around the Passover season, there were perhaps three million people in the city. What an opportune time for God to manifest His presence with His people. God is always a God of opportunity! Miracle # 1 of Pentecost was that one hundred and fifty people or more were all with one accord. How many times have you seen over a hundred and fifty people with the same spirit and of one accord? "If it is psychological, social and theoretical harmony that is in view, then we have 120 people who agree upon everything who are gathered together in the same room" (Yeager, Vol. IX, p. 131). What the church does after Pentecost will be the result of what happened at Pentecost. The Holy Spirit did not fill them because they were already united, but He united them because He filled them.
2 All of a sudden there was a sound (Gr. echos), from which we get our word 'echo,' like a rushing mighty, forcible wind; it was tornadic in intensity, and it filled the whole house inhabited by the church. It was not a wind but a roar or reverberation like a wind. The word for wind (Gr. pnoes) is the same word translated breath in Acts 17:25. Miracle #2 is this sound that came from above, from God out of heaven. The people heard the wind, but they did not feel it. There was no emphasis upon feeling at all, for it is faith, not feeling, that is the hallmark of this age. Often we say the Holy Spirit came at Pentecost; if the Holy Spirit is omnipresent, He doesn't come anywhere. He is present. He manifested Himself in a mighty way at Pentecost. He Who had been resident for fifty days was now President. For Him to be resident is wonderful, but to be President is more wonderful!!
3 Another phenomena, Miracle #3, took place, cloven (diamerizomenai) a parting asunder, or divided flaming tongues were seen separating and going to the heads of many who were present. "This fire-like appearance presented itself at first, as it were, in a single body, and then suddenly parted in this direction and that; so that a portion of it rested on each of those present" (Robertson, Word Pictures, Vol. III, p. 21). In other words, fire appeared in the room, and it split up and came down upon heads of the people. The tongues looked like fire, just as the sound was like a tornado. Both wind and fire are associated with the Holy Spirit in many Scriptures. That there were a visible sign and an audible sign cannot be mistaken. As in the burning bush (Exodus 3:2ff), fire denotes the divine presence.
4 Now came the filling (eplesthesan), this word is found twenty-three times in the New Testament; it is translated filled sixteen times. Other times the word is translated multiply, fulfill, accomplish, and full time. Another phenomena, Miracle #4, was the speaking with other tongues (glossais) or languages as the Spirit prompted them to speak forth. These people individually were overwhelmed (filled to the top, overflowed, submerged, immersed) by the Holy Spirit. Jesus called it a baptism (Acts 1:5), so they were filled up and covered (totally surrounded) by the Holy Spirit. Those present were led to speak as the Holy Spirit dictated and in the dialect that He chose for them. "The depth, sweep, scope, eloquence, cogency and trenchant qualities, sincerity, earnestness - in short, all of those qualities necessary for convincing and commanding communication were there as the audience stood dumbfounded" (Yeager, Vol. IX, p. 136).
These tongues were intelligible, recognizable, contemporary languages, and they were not a general or a permanent gift. Every person present heard the Christians speak in the languages they as Jews had learned in foreign lands. The words which they uttered were not Jewish (Hebrew) or Greek words at all, but belonged to the local languages of Egypt, Asia Minor, Italy, etc.; people recognized the indigenous languages and dialects of the lands from which they came. The spiritual baptism foretold by John and promised afresh by the Lord was now an accomplished fact; the Spirit baptism took place once for all, so far as the believing community was concerned.
When Luke uses the words wind, fire, tongues he is dealing with the transcendent, that which is beyond ordinary human experience and can only be expressed in earthly analogies. He uses the word "like" in trying to convey his message. The supernatural ability of Jehovah God is so utterly beyond the grasp of humans that the Bible writers have to employ similes to describe His manifestations to men (compare: Ezekiel 43:2; Revelation 1:15) (MacArthur, p. 40).
5 At the time of Pentecost devout or pious (God-fearing, NIV) Jews from many areas (nations) were present from every part of the far-flung Roman Empire as well as other locales. God had assembled a great multilingual Jewish congregation. They had come to Jerusalem to celebrate the Passover Feast and had remained or resided (katoikountes) there fifty days in order to celebrate Pentecost. They came from every nation of all nations where the Jews had been scattered abroad following the Babylonian captivity. Much of the time the Jews adopted the languages of the countries where they resided.
6 Now when this was noised abroad, the multitude came together, and were confounded, because every man heard them speak in his own language. 7 And they were all amazed and marveled, saying one to another, Behold, are not all these who speak Galileans? 8 And how hear we every man in our own tongue, wherein we were born? 9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and sojourners of Rome, both Jews and proselytes, 11 Cretans, and Arabians, we do hear them speak in our tongues the wonderful works of God."
6 Word spread rapidly (this was noised abroad) and the entire population was confounded (sunechuthe) or confused and stirred up. We would say, "They were mixed up!" Phillips explains it this way, "Suppose that today, at an international conference in such a country as Egypt, delegates from a score of countries were to be accosted by a dozen local peasants speaking to them fluently in their native dialects using flawless grammar, pronunciation, and local idioms. Certainly it would cause astonishment. People would ask, 'How do they do it? Who taught them? What is it they are saying?'...Moreover, they were Galileans, provincials from the backwoods, not educated Jews from the capital" (p. 44) The Christians were communicating perfectly in all languages (dialekto) or dialects of those present; there was no need for the services of an interpreter. If nothing else the sound like a wind brought people to the Christians' area of Jerusalem. The Christians had been alone in their room minutes before, now when Peter begins to preach the crowd has increased to 3,000 (2:41). The crowd had been attracted by a sound like the wind, and now they hear Peter preach the gospel. Isn't it interesting that the Holy Spirit speaks and knows all dialects and can empower people to speak in any dialect the Holy Spirit chooses? The languages of Pentecost were not unknown and no where does the Scripture use the adjective "unknown" to describe them.
7 These Jews from foreign lands were amazed (existanto) or astonished and marveled (ethaumazon) or wondered and asked the question of each other, "Are not all these which speak Galileans? These disciples spoke with a brogue that identified them as being from the northern hinterlands (Matthew 26:73), now they speak with a linguistic and theological prowess beyond belief. They spoke like priests, scribes, or lawyers, and not like the culturally depraved northern Galileans. Remember, many of them were lowly fishermen and laborers. The dialect of Galilee is said to have differed, especially in gutturals, from pure Judaean, much in the way that Highland Scotch differs from standard English. To show the disdain that many Jews had for the Galileans, one can look at two passages - John 1:45, 46 when Philip had found Jesus as the Messiah and sought to convince Nathanael he said, "Can any good thing come out of Nazareth?" Nazareth was located in the area of Galilee. In John 7:40 - 52 Jesus had indicated that He was Messiah, but some questioned, "Shall Christ come out of Galilee?" They then asked Him, "art thou also of Galilee? Search, and look, for out of Galilee ariseth no prophet."
8 What has happened that these speak in such a sophisticated manner and we hear in our own tongue in which we were born? Ordinarily the Galileans could not speak good Aramaic nor Koina Greek properly. Now they are speaking in dialects which is known by everyone present in Jerusalem. The phenomenon of Pentecost seems most unique. There is a recurrence in "Gentile Pentecost" in Acts 10:46 and 19:6 which will be discussed later. Paul spoke of the phenomenon as a passing phase in I Corinthians 8 (Blaiklock, pp. 23,24).
9 - 11 A list of the sojourners is long, diverse and impressive. Residents (Jews of the Dispersion) from Asia Minor, north of the Persian Gulf, the Tigris and Euphrates River valleys, around the Black Sea, North Africa, Libya, Egypt, the island of Crete have come to Jerusalem to worship, and they heard the Gospel; even some Roman tourists (strangers) are present (verse 10). All of them hear the disciples speak in the Jews' and strangers' own language the wonderful works of God or great things. The group also included Jewish proselytes (proselutoi) or formerly Gentiles who were newcomers to the Jewish faith. "A proselyte was a Gentile who undertook to keep the Jewish law in its entirety and was admitted into full fellowship with the people of Israel by a threefold rite: (1) circumcision (for male proselytes), (2) a purificatory self-baptism in the presence of witnesses, and (3) the offering of a sacrifice" (Bruce, p. 64).
12 "And they were all amazed, and were perplexed, saying one to another, What meaneth this? 13 Others, mocking, said, These men are full of new wine."
12 Even the unbelievers were amazed (even fearful, confused, excited and thrilled) and doubtful asking the question, "What meaneth this?" In other words, what is the purpose of this, or why is this happening? Such an event like this had never happened before; nor has it happened again!
13 The devil always has his gainsayers; some now mocked and scorned, calling the disciples of Jesus drunk on new wine (the sweet unfermented juice pressed from the grape). In Ephesians 5:18 Paul likens the filling of the Spirit to a man filled with alcohol. Just as a man's whole personality is changed as he is brought under the power of an alcoholic spirit and is turned into another man, so the Holy Spirit changes a man. It is evident in his talk and in his walk. Peter saw his opening to preach the first gospel sermon after the filling of the Holy Spirit. His lengthy sermon is found in verses 14 - 42, although all of it was surely not written verbatim.
Kistemaker makes a good point on this verse. "The feast of Passover 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 a new wine but to sweet wine from the harvest of the past year" (p. 86). The devil always has a point whether it is logical or not.
Carter and Earle give four words to summarize the significance of this first Christian Pentecost: namely, power, the rushing of a mighty wind; purity, tongues parting asunder, like as of fire,...sat upon each one of them; possession, they were all filled with the Holy Spirit; and proclamation, they began to speak with other tongues, as the Spirit gave them utterance (pp. 29, 30).
14 Peter, the spokesman for the apostles, very courageously and with the power of the Holy Spirit, stood up to preach his first public message using the Aramaic dialect which was popular in Jerusalem at that time. Without the aid of a public address system, Peter must of had to shout to be heard by over 3,000 people gathered to hear what he had to say. "Be this known unto you..." or be advised of this, "hearken to... or listen further. The word hearken to (enotisasthe) also means "receive in the ear" or "listen." "The words were not his own, but far greater in sophistication and power than he could have uttered in his own strength, which was another result of the filling of the Holy Spirit" (Yeager, Vol. IX, p. 149). Peter pleaded with the congregation not to misunderstand what had happened in the miracle of languages.
15 - 18 There may be a note of humor in Peter's reply to the mockers of verse 14; at least, he gives his rebuttal. Those who had spoken earlier were not overcome or drunken with new wine; it was too early in the morning. Polhill says that Peter must have spoken with humor, "Folks, don't get drunk first thing in the morning...that comes later in the day" (p. 108). Many did not know what was going on; however, some wanted to discount the miracle and form an opinion that these who spoke were intoxicated. Peter has given his negative argument, now for the positive - "This is that..." it is not what you people think, but something else. What is it? It is the fulfillment of the Old Testament prophet Joel who prophesied during the reign of Uzziah. Peter is ready to quote from Joel 2: 28 - 32, and this is Jehovah God speaking through His prophet saying, "And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also, upon the servants and upon the handmaids in those days will I pour out my Spirit" (LXX 3:1 - 5). In Joel's time there had been a locust plague that had ravaged the land, creating a severe famine, and it was a call to repentance in hope of divine forgiveness. Peter, by inspiration, could not miss its applicability at Pentecost. Joel's reference may have harked back to Moses' exclamation, "Would that all Jehovah's people were prophets, that Jehovah would put his Spirit upon them!" (Numbers 11:29) These verses cover both the beginning and the end of the period which is called "the last days." Some of these events took place at Pentecost, and some will not occur until the Second Coming of Christ. Some of the meteorological events will occur in the last of the "last days" or we say the 11:45 hour. It is interesting to observe that 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. Preachers, should we do less??
The unique character of this pouring out (ekcheo) or "gushing out" like wine pouring through a fissure in a wine bag will be on all flesh and not just upon a special group such as the priesthood. The sons and daughters alike will receive the Holy Spirit; the old men and the young men, and the menservants and the maidservants and without respect to race, color, national origin (even the lowly Gentile as will be seen later), or religious affiliation. Jehovah God's interests in this world have ever been wider than the narrow confines of Canaan. The days when the Father spoke to people through the prophets (Hebrews 1:1) could be spoken of as the "first days;" while the days when God has spoken through His Son (Hebrews 1:2) and is speaking now through the Holy Spirit could be spoken of as the "last days." As we approach the last of the last days, could not Jehovah God give powers to all those who know Christ as personal Savior to advance His cause by bestowing the gift of languages (the ability to speak in other languages which have not been previously learned) upon all flesh? Wouldn't it be wonderful if Jehovah God chose to inspire our missionaries to speak foreign languages without having gone to language school? The word prophesy (Gr. propheteusousin) can mean "forth tell" the message rather that "fore tell." Anna is called a prophetess (Luke 2:36); the daughters of Philip prophesy (Acts 21:9). See also I Corinthians 11:5.
19 Probably the events of this verse will occur at the end of the last days. A wonder (terata) in heaven is something to be watched or observed; this word is used sixteen times in the New Testament. It is used nine times in the book of Acts. The signs (semeia) in the earth is the word from which we get seismic (a vibration) as in an earthquake, or seismograph (an apparatus to measure and record vibrations of the earth and the ground). Does the blood and fire, and vapour of smoke indicate some volcanic eruption? Lava is red-hot rock flowing like blood.
20 The sun will be turned into darkness; what is the meaning of this? We do know that at the crucifixion the sun was darkened from noontime until 3 p.m., for the Son was bearing the sins of lost mankind. On the same afternoon the paschal full moon may well have appeared blood-red in the sky in consequence of that preternatural gloom (Bruce, p. 69). Is there further meaning here? The moon turned into blood. The word "turned" is supplied, but taken from the previous sentence. Some day future to Luke these supernatural events were to take place. He writes of that notable (Gk. epiphana) (outstanding, startling, or conspicuous) day; this day of which Luke writes cannot and will not be ignored.
21 This verse admonished the reader to know that the only way he can miss that judgment or at least escape unscathed is to trust the Lord. Knowing that judgment is coming is warning enough to flee to safety and the only safe place is in the mercy and goodness of Jehovah God. Luke uses the word call (Gr. epikalesatai, from epekalew), which means to appeal for oneself, or to call upon. Peter seems to use Joel's prophecy to urge his congregation to call upon Jehovah God for His loving kindness and tender mercy. The message of salvation has not changed since Joel's time nor since Peter's time; the message has been the same. Joel's message and Peter's message is the perfect model for all preaching and preachers who come after them. It is the kerygma of the entire New Testament. The word is used eight times in the Gospels and the writing of Paul and refers to the declaration of what happened on the Cross. (One elderly minister was heard to say that in all of his preaching ministry no matter where his text was taken, he would read his text and make his way to the Cross). The preaching of the Cross is the crux of the Gospel message.
22 "Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know; 23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain; 24 Whom God hath raised up, having loosed the pains of death, because it was not possible that he should be held by it."
22 Peter now goes on to his main theme: the proclamation of Jesus as Lord and Messiah. The early apostolic preaching (kerygma) falls into four parts: (1) the announcement that the age of fulfillment has arrive; (2) a rehearsal of the ministry, death, and triumph of Jesus, (3) citation of Old Testament Scriptures whose fulfillment in three events prove Jesus to be the Messiah, and (4) a call to repentance (Bruce, p. 69). As soon as Peter got the attention of his congregation, he began telling them about Jesus and His death, burial and resurrection. Jesus of Nazareth was approved or accredited (apodedeigmenon) set forth or demonstrated by Jehovah God as the Messiah and Savior. God approved Jesus, His Son by powers (dunamesi), wonders (terasi), and signs (semeiois). The people living then, those living now, or for that matter any other age cannot be mistaken Who God's Son really is. He's the One Who gave every evidence that He came from God. The powers (works, strengths) demonstrated (Matthew 8:1 - 4; 8:28 - 34;9:18 - 26); the wonders (unusual occurrences) performed; the signs (miracles, tokens) observed; these were all enough to convince the logical mind that Jesus was Someone special. Peter would inquire of the Jews - do you need any more evidence that what was seen and heard during Jesus ministry to convince you that He was the Jehovah's Messiah? These powers, wonders, and signs were done publicly; they were not done under cover of night or in some secluded corner of the land of Palestine. They were seen of peasants and royalty alike.
23 Furthermore, "You killed Jesus," Peter accuses the Jewish hierarchy. But in all of these events God's will was carried out. Even though wicked men carried out the crucifixion; it was God's plan that Jesus die for the sins of lost mankind. Peter used three unique words here - the determinate (orismenon) or the ordained and decreed counsel; (boulen) or will, advise; and foreknowledge (prognosei) of God which was connected with the crucifixion of Jesus. God determined in the past to permit the death of His Son (in fact He willed it) to redeem man from his sins; however, that did not mean that God did not hold accountable Judas, who sold Jesus for thirty pieces of silver, and even those who sentenced Jesus to death and those who carried out the sentence. That same Christ Who was ordained to die is also ordained to be the Judge of the world (Acts 10:42; 17:31). G. Campbell Morgan says of this verse, "We are not saved by the murder of a man. We are saved by the death of the One Who was delivered up by the determinate counsel and foreknowledge of God" (Sunday School Times, April 1, 1967). In this verse can be seen the paradox of divine sovereignty and human freedom. Peter balanced all the participants in the drama of Jesus' death - the guilt of Jew and Gentile alike and the triumphal sovereignty of God.
24 "It is impossible," the atheist and the agnostic may cry out when Jesus' resurrection is mentioned; however, God confronts the unbelievers and says, "Death, death, it was not possible for it to hold its prey." Hallelujah for such a glorious Divine impossibility! It was impossible for God the Father to leave God the Son in the grave. That same Jesus Who was crucified on a cruel Cross, God also determined to raise Him from the dead; the enemy (death) could not lay permanent hold on our Savior and Lord. In verse 22 Jesus of Nazareth was presented with all of His credentials, in verse 23 man's crime against God is discussed in all of its insane depravity, and in verse 24 God's reaction to the death of His Son is described (Yeager, Vol. IX, pp. 165, 166). The empty tomb and the resurrected Christ Whom many heard speak, saw work miracles, heal the sick and afflicted is proof positive that He is God's Messiah. All of this fulfilled Old Testament Scriptures. Peter is now going to call David, Israel foremost king and the one whom Israel admired, as a witness to the resurrection of Jesus.
25 "For David speaketh concerning him: I foresaw the Lord always before my face; for he is on my right hand, that I should not be moved. 26 Therefore did my heart rejoice, and my tongue was glad; moreover my flesh also shall rest in hope, 27 Because thou wilt not leave my soul in hades, neither wilt thou allow thine Holy One to see corruption. "
25 - 27 Luke reproduces the psalm exactly as it appears in the Septuagint; Peter quotes from Psalm 16:8 - 11 which reads, "I have set the Lord always before me; because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth; my flesh also shall rest in hope. For thou wilt not leave my soul in sheol, neither wilt thou permit thine Holy One to see corruption. Thou wilt show me the path of life. In thy presence is fullness of joy; at thy right hand there are pleasures for evermore." David reveals himself as a person who puts his trust completely in God. Originally the psalm seems to have been a plea of the psalmist that God would vindicate him and that he might escape death and sheol, but Peter applies it Messianically, seeing it a prophecy of David that could not ultimately apply to himself. Many of the psalms are Messianic; that is, they are written by David under inspiration, but they find their complete fulfillment in David's Son, the Messiah. In fact, Christ Jesus is speaking in this psalm, He says that He had always foreseen the Lord Jehovah before Him through every exigency and/or untoward circumstance. The Bible is consistent in that what the Old Testament predicts, the New Testament fulfills or records as history. "The New Testament is in the Old contained and the Old is in the New explained." What David predicted in the Old Testament, the Lord fulfilled in the New Testament.
It is obvious that in speaking of the corruption of the body, David's body was placed in the grave and did see corruption; however, our Lord spent only three days and three nights in the earth and that was not time enough for His body to see corruption. It is true that God the Father forsook His Son upon the cross, but He did not forsake Him in the grave, but rather raised Him from the dead. The word translated hell (hades), or (sheol) in the Hebrew, is comparable to the grave and is translated so in I Corinthians 15:55. "In Luke 16:23 Hades is represented as being the place of the unsaved dead; across the gulf from 'Abraham's bosom,' a Hebraism denoting the place of comfort, or Paradise. Hades is a place of conscious memory, of torment, of flame, of thirst" (Yeager, Vol. II, p. 226). It is the unseen world, Hebrew Sheol, but here viewed as death itself. It does not mean a place of punishment. 28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. 29 Men and brethren, let me freely speak unto you of the patriarch, David, that he is both dead and buried, and his sepulcher is with us unto this day. 30 Therefore, being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; 31 He, seeing this before, spoke of the resurrection of Christ, that his soul was not left in hades, neither his flesh did see corruption.
28 Peter now says, let me speak freely (parresias) 'without reservation,' 'with clarity,' or 'unashamedly.' This verse is a part of Psalm 16 (verse 11) and gives assurance that no one but God really knows anything about life and the paths in which it can be found. Adam's race knows only of death, misery, and gloom. There is joy, however, in the presence of Almighty God. The ways of God are mysterious and can be known only as God reveals them to us.
29 - 31 Here Peter further appeals to his Jewish brethren from David's testimony (of death and incorruption) that it does not apply to him; David's tomb was still intact to await the first resurrection, if John Hyrcanus did not desecrate it when he looted it of 3,000 talents of silver during the siege of Jerusalem in 135/134 B. C. What David did was prophesy (he was also a patriarch patriarchou) as God gave him inspiration. He was aware, during his lifetime, of an oath that God had made with His people that from David's descendants, God would chose a Messiah Who could conquer death. David was simply used as God's prophet; telling of events that would come to pass many centuries later. Jehovah God had made a covenant with David (II Samuel 7:12 - 17; Psalm 132:11) that a descendant of David would rise from the dead to become Israel's long awaited Messiah.
The Old Testament Scriptures clearly state that God swore an oath in regard to David's successors. Psalm 132:11, 12 reads, "The Lord hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne. If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore." So more than one psalm testified to David's expectation.
32 This Jesus hath God raised up, whereof we all are witnesses. 33 Therefore, being by the right hand of God exalted, and having received from the Father the promise of the Holy Spirit, he hath shed forth this, which ye now see and hear. 34 For David is not ascended into the heavens; but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, 35 Until I make thy foes thy footstool. 36 Therefore, let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ."
32 - 35 Peter calls his congregation to witness (the apostles/disciples and above 500 brethren had seen Jesus with their own eyes); some of the very ones who were questioning Peter's message had heard of the resurrection of God's Messiah and His ascension back to glory. Jesus is the fulfillment of all that God had prophesied about His Messiah. It was not David who was raised from the dead; it was not David who ascended to glory. It was none other than Jesus of Nazareth; furthermore, He now sits at God's right hand as David prophesied in Psalm 110:1, 2 which reads, "The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool." The first word Lord is God the Father, the second word Lord here is none other than the Lord Jesus Christ. Is David, our father, sitting at God's right hand today? No, he is still in his tomb awaiting the resurrection. To whom was David referring; none other that Jesus of Nazareth. "He ascended to heaven, received the promise of the Holy Spirit as He sat at God's right hand and then poured out upon the 120 the fullness of the Holy Spirit, the audible and visible results of Whose fulness the people in the audience saw and heard" (Yeager, Vol. IX, p. 183).
36 Ah, Peter would say, all Israel should rejoice and know assuredly that our God has made this same Jesus Whom you crucified, but Whom God raised from the dead; it was He Whom Jehovah God has made both Lord and Christ. Christ's ascension was taught by the Savior Himself, (Luke 22:69) which reads, "From henceforth shall the Son of man be seated at the right hand of the power of God." Not only was He exalted by God's right hand, but to God's right hand. The Sanhedrin Court rejected Jesus' claim as blasphemous, and condemned Him to death, but God vindicated His claim as true, and brought Him back from death, exalting Him at His own right hand as Lord and Messiah.
37 Peter's message hit home; many of the hearts of the hearers were pricked (Gk. katenugesan) which is a combination of two words kata and nusso meaning to pierce or prick down or against. Needless to say they were wounded or agitated mentally. The message of the apostle had convinced/convicted them of the truth. John had written of the Holy Spirit and these are the words of Jesus Himself (16:8 - 11), "And when (the Holy Spirit) is come, he will reprove the world of sin, and of righteousness, and of judgment; of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged." No doubt some of the very ones who had shouted to Pilate, "Crucify Him," were not asking how to be saved.
38 Peter must have anticipated their question. He had his answer ready, "Repent." The word 'repent' is found over and over in the Bible, and it means "to change one's mind" or reconsider and arrive at an opposite direction. It means to adopt a different attitude; it encompasses three elements: (1) the intellect, (2) the emotion, and (3) the volition. Repentance is an act of mind and disposition and is absolutely necessary for salvation. Someone has said to repent means to make a 180 degree turn. To turn to God (faith) is the result of turning away from sin. Repenting (for sin) and trusting (in Jesus) are but two sides of the same coin; it is a right-about-turn. The second directive is to "be baptized" or "immersed" everyone of you in the name of Jesus Christ for the remission of sins..." More words have been exchanged and more tempers have flared as this verse has been discussed, applied, misapplied, exegeted, tortured, defended, and attacked than any other verse in the New Testament.
Repentance and faith in Christ is antecedent to water baptism and not to be confused with it, is clear from Acts 4:35 - 39; 16:30 - 33. Immersion in water following repentance and faith is a matter of Christian obedience to a divine command and should be practice by all true believers, but it is not a prerequisite to salvation (Yeager, Vol. IX, pp. 190 - 193). Neither Peter nor Paul, nor any other New Testament writer for that matter, taught baptism as essential to the remission of sins or the means of securing such remission. Peter does not contradict the instructions of Jesus in the Great Commission in which Jesus tells the apostles to baptize believers in the name of the Holy Trinity; Peter is stressing that believing in the name of Jesus includes the full revelation concerning Jesus Christ as Savior and Lord of one's life. "And ye shall receive the gift of the Holy Spirit" continues the verse. The Holy Spirit comes upon the saved person when he manifests faith in the Lord Jesus Christ. "We must distinguish the gift of the Spirit from the gifts of the Spirit. The gift of the Spirit is the Spirit Himself, bestowed by the Father through the Messiah; the gifts of the Spirit are those spiritual faculties which the Spirit imparts, 'dividing to each one severally even as he will' (I Corinthians 12:11) (Bruce, p. 77).
"After one of Gypsy Smith's meetings, a Christian was trying to lead another man to Christ. He read John 3:16; Romans 10:9; and I John 1:9 to him and asked whether he believed all that. When the man said he did, the Christian said, 'You are saved.' 'No, I am not,' the man said. 'Read Isaiah 55:7.' The man with the Bible did as requested. 'Now,' said the other, 'I am a wicked man; I am the unrighteous man; I have to forsake the sin and the wicked thoughts, and I must come back from my own way to God's way. In my heart is a sin, I am hugging it and am not willing to give it up. My own common sense tells me I cannot be saved until I surrender.' Gypsy Smith said, 'That is the best sermon on repentance I ever heard in my life" (Sunday School Times, April 1, 1967).
39 This salvation is afforded everyone who places their faith and trust in the Lord Jesus Christ. Obviously Peter did not understand this verse in its entirety until the Lord saved a Gentile named Cornelius (Acts 10:9 - 35). Everyone, Jew or Gentile, bond or free whom God calls can be saved. Salvation will not be denied because of race, color, national origin, social, economic or political status, corruption of blood or geographic or philosophical isolation. Included is everyone whom the Lord our God shall call. Probably J. E. Cobb in his Church Manual states God's purpose in grace as well as anyone ever has. He states, "We believe that election is the eternal purpose of God, according to which He graciously regenerates, sanctifies, and saves sinners; that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end; that it is a most glorious display of God's sovereign goodness being infinitely free, wise, holy, and unchangeable; that it utterly excludes boasting, and promotes humility, love, prayer, praise, trust in God, and active imitation of His free mercy; and it encourages the use of means in the highest degree; that it may be ascertained by its effects in all who truly believe the gospel; that it is the foundation of Christian assurance; and that to ascertain it in regard to oneself demands and deserves the utmost diligence" (Church Manual, by J. E. Cobb, p. 92). Those who call upon the name of the Lord are those whom the Lord Himself has called - and called effectually.
Included in Peter's message was the promise to the Jews standing by, but also to their children and to those afar off. When Jesus was being tried, the Jews said let the blood of this Jesus be upon us and upon our children (Matthew 27:25). Peter is encouraging them that not only can they be saved, but their children and grandchildren as well. Furthermore, the Gentile can be saved by the same sacrifice of the Lord Jesus Christ.
40 Peter's message was a message of testifying, charging or affirming (diemarturato) and exhorting, beseeching, and entreating (parekalei), and Luke did not record all of Peter's message. Peter kept on exhorting and entreating them. He besought the people to save (preserve) themselves from the crooked, dishonest or perverted (skolias) generation in which they lived. In Old Testament language their generation was stubborn and rebellious and unfaithful to God (Psalm 78:8; Deuteronomy 32:5). In the New Testament many of the Jews at Pentecost were part of such a generation, a generation that witnessed the coming of the Messiah and rejected Him. Do you not agree with me that we live in a crooked, dishonest and perverted generation? Peter challenged his congregation to do everything possible to save their generation; we should do no less. His sermon was filled with Old Testament references; God's prophets told their hearers of the historical events in the life and death of Jesus, God's Messiah. The gospel of Jesus Christ is not a new religion in opposition to the Jewish faith in the Old Testament, but rather a logical extension of it, without which the Old Testament was incomplete. Our generation faces one of two hopes - (1) a Holy Spirit-filled church that will result in a worldwide revival, or (2) the Second Coming of the Lord Jesus. 41 "Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls. 42 And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul; and many wonders and signs were done by the apostles. 44 And all that believed were together, and had all things common; 45 And sold their possessions and goods, and parted them to all men, as every man had need. 46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their food with gladness and singleness of heart, 47 Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved.
41 It might have been a surprise to Peter that day; it would have been to us who live in the twenty-first generation. The people gladly received, accepted or welcomed (apodexamenoi) his message, but they also did something about it. At least about three thousand of them accepted Peter's message as though it came directly from Jehovah God, and they followed their Master in Christian immersion (ebaptisthesan). Note that only those who had already received the word and were converted were baptized. Keep in mind now that to accept the gospel message and declare it so publicly submitting to immersion meant rejection from the others that did not receive the message. Possibly some of those who had crucified Jesus just seven weeks prior to Pentecost had the blood of Christ Jesus on their hands, now that same blood was applied to their hearts in expiation of their sins.
42 This same group that had now grown to over three thousand continued steadfastly or persevered in the teaching or doctrine (didache) of the apostles; they fellowshipped, associated or communicated (koinonia) with one another; ate meals with one another and participated in a prayer ministry. These activities were the same as the Apostle Peter wrote about later in II Peter 3:18, "But grow in grace, and in the knowledge of our Lord and Savior, Jesus Christ." Yeager points out that their program at the assembly included (1) Christian education (the Apostles 'Bible School'), (2) social life (they talked Christian theology and new and enduring friendships were formed), (3) self discipline (each of the Christians took a long and honest look at himself, and (4) praying together and for each other (confessed their faults and prayed for one another)...Four spheres of activity are mentioned here: (1) intellectual stimulus, (2) Christian fellowship, (3) the joyous communion service, and (4) prayer sessions (Volume IX, p. 200).
43 A reverential awe came upon and kept on coming upon every Christian as they observed the wonders or unusual occurrences (terata) and signs or miracles (semeia) the apostles performed. God's presence was felt throughout this Christian community. Phillips states that "an ungrieved Holy Spirit poured out His power upon those men, and soon Jerusalem rang with stories of miraculous healings" (p. 62)
44 All the believers lived in the same neighborhood and introduced a system of communal property ownership. They enjoyed the fellowship of the others so much that they must have found living quarters near to one another; they developed a Christian community. They must have wanted to be near the apostles as they taught theology classes in the newfound 'Bible School,' so they must have gathered in 'ghettos.' All of the converts to Christianity wanted to share with others whatever their needs were. This does not mean that they had a form of communism; but rather they so loved each other that when they saw someone else in need they ran to his rescue. Other passages indicate that "the New Testament order is private ownership of the means of production accompanied by a voluntary Christian stewardship in the field of distribution" (Yeager, Volume IX, 203).
45 Some did sell their possessions, probably real property (ktemata) and goods probably personal effects (huparxeis) and shared with all men as their needs arose. It is an interesting fact that the first century Christians were so overwhelmed with Christian ethics that it overcame their lust for material wealth. They chose voluntarily to sell their possessions and give the proceeds to others less fortunate than themselves. Sharing with others was the right thing and the moral thing to do, and it was dictated by Christian love and compassion. 46 At first the persecution of the Christians was not so severe; they were not molested when they went into the Temple one day after another. The believers met regularly in the temple precincts for public worship and public witness. But they also went from 'house to house' or 'by households' sharing meals and fellowshipping. They did these activities with sincerity and simplicity or singleness of heart filled with gladness. The "breaking of bread" can mean observing the Lord's Supper but many times it means simply eating meals together. To "break bread" was a sacred act and very important to the people of the East. Eating together was and is a common symbol of unity and fellowship.
47 As the Christians met regularly they praised God and enjoyed the fellowship only Christians can share. Because of their activities and sincerity, God was pleased. The pagan or Jewish Establishment could find no objections in their joyful and consistent activities; the first century Christians were above reproach. The Lord added to the church daily those who were being saved; certainly this was a revival of tremendous proportion.