Sunday, May 9, 2021
Acts 2:14-41
“Empowered Proclamation”
Service Orientation: There’s never a shortage of power to boldly declare the good news of Jesus for those whose source of empowerment is the Holy Spirit.
Memory Verse for the Week: “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.” 2 Peter 3:9 (NIV)
Background Information:
- The ecstatic utterances had achieved a useful purpose in attracting a large crowd… Whatever account may be given of the geography of verses 1-4, it is difficult to think of a more appropriate or probable setting for Peter’s address than the outer court of the temple. (F. F. Bruce, The Book of Acts, 82)
- v.15 The third hour of the day was about 9:00 a.m., calculated from the time of sunrise. Josephus, the Jewish historian, tells us that the first meal of the day was not until the fourth hour, and on the Sabbath, a larger meal was served at the sixth hour, around noon. Peter’s responses in our language and custom today would be, “What do you mean? We haven’t even had breakfast yet and lunch won’t be for three hours!” (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 69)
- Joel was written on the occasion of a disaster that had come upon Israel. There had been a locust invasion, and the plague had destroyed every green thing in the land. In a rural, agricultural economy this destruction was an extremely serious thing. It was a matter of life and death for most people. So Joel talks about it. But instead of saying, as some of us might say under those circumstances, “Well, every cloud has a silver lining. Things will get better. Don’t worry about it.” Joel actually says, “As a matter of fact, things are going to get worse; judgment by locusts is only a foretaste of a greater, final judgment to come.” In the middle of this very gloomy book Joel talks about a blessing that is to come in the latter days. He says that God is going to restore the years that the locusts have eaten. There is going to be a time when God blesses the people so that they will be satisfied. It is at this turn in the prophecy, as Joel begins to speak comforting words, that the verses that became Peter’s first text on Pentecost occur. (James Montgomery Boice, Acts, 36)
- Joel was written on the occasion of a disaster that had come upon Israel. There had been a locust invasion, and the plague had destroyed every green thing in the land. In a rural, agricultural economy this destruction was an extremely serious thing. It was a matter of life and death for most people. So Joel talks about it. But instead of saying, as some of us might say under those circumstances, “Well, every cloud has a silver lining. Things will get better. Don’t worry about it.” Joel actually says, “As a matter of fact, things are going to get worse; judgment by locusts is only a foretaste of a greater, final judgment to come.” In the middle of this very gloomy book Joel talks about a blessing that is to come in the latter days. He says that God is going to restore the years that the locusts have eaten. There is going to be a time when God blesses the people so that they will be satisfied. It is at this turn in the prophecy, as Joel begins to speak comforting words, that the verses that became Peter’s first text on Pentecost occur. (James Montgomery Boice, Acts, 36)
The question to be answered is…
What’s so important about what Peter said, how he said it, and why he said it?
Answer…
Peter, empowered by the Spirit, and out of concern for the people, proclaimed the good news of Jesus to the people; the very thing Jesus said he would be empowered to do!
The word of the day is… Proclaim
What’s important to note about Peter’s proclamation?
- His method; appealing to the heart without bypassing the mind.
(Proverbs 4:23; Isaiah 26:3; Romans 12:1-2; Colossians 2:8; 1 Peter 1:13; 1 John 4:1)
Peter’s sermon was preached reasonably. The Apostle did not simply play on the emotions of his hearers, but he reasoned with them, showing them the rational character of the truth of the proclaimed Word of God. (R.C. Sproul, Acts, 27)
When Peter proclaimed with boldness and in the power of the Holy Spirit, he did not leave his brain in the parking lot. He did not ask people to circumvent their intelligence, because the gospel that moves the heart gets to the heart through the mind. That is how apostolic preaching is manifested. (R.C. Sproul, Acts, 28)
- His source of authority; God’s very Word.
(Is. 40:8; 55:11; Mat. 4:4; 24:35; John 17:17; 2 Tim. 3:16-17; Heb. 4:12; 2 Peter 1:20-21)
If Peter had to overcome the hurdle of their theology, he saw no better tool than that same theology. The Jews saw the writings of the Old Testament as God’s Word. Peter chose to argue his case from the life and writings of King David, included in the Old Testament which his hearers revered. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition)
The very words of the Bible and the use of the Bible by God’s Spirit are far more important in spiritual work than anything the preacher can say—even if he is an apostle. It is what God says, and what God does with his Word when it is proclaimed or expounded, that is important. (James Montgomery Boice, Acts, 50)
- His message; the people were culpable, but forgiveness was freely available.
(Psalm 51:5; Matthew 4:17; Acts 17:30; Romans 3:23; 6:23; 2 Peter 3:9; 1 John 1:8-10)
Christianity tells people to repent and promises forgiveness. It therefore has nothing to say to people who do not know they have done anything to repent of, and who do not feel that they need any forgiveness. It is after you have realized that there is a real Moral Law, and a Power behind the law, and that you have broken that law and put yourself wrong with that Power—it is after all this, and not a moment sooner, that Christianity begins to talk. When you know you are sick, you will listen to the doctor. (C. S. Lewis, Mere Christianity, 22)
Conclusion…How should we respond in light of this?
A. In light of God’s grace, repent, turn to, and trust Jesus.
(Matthew 3:8; 4:17; Luke 5:32; John 3:16; 14:6; Acts 3:19; 4:12; 17:30; Romans 5:8; 6:23; Ephesians 2:8; 1 Peter 3:18; 2 Peter 3:9; 1 John 1:9)
The price tag for forgiveness is repentance. (R.C. Sproul, Acts, 43)
[Repentance] means more than being sorry for one’s sins. It requires a renewing of one’s mind with an accompanying change in attitude toward sin and self. People who truly repent abhor sin (Ps. 51). They humble themselves, recognize their dependence on Christ, and realize they have no good thing in themselves enabling them to stand before the Holy God. (Stanley M. Horton, Acts, Kindle Locations 1637-1639)
A man may change his mind and come to see that his actions were wrong but be so much in love with his old ways that he will not change them. A man may change his ways but his mind remains the same, changing only because of fear or prudence. True repentance involves a change of mind and a change of action. (William Barclay, The Acts of the Apostles, 29)
B. By the power of God’s Spirit in you, resolve to live boldly for Jesus.
(Pro. 28:1; John 3:3; 2 Cor. 3:12; Eph. 3:7-12; Col. 1:13; Hebrews 13:6; James 1:22)
Spiritual power is not necessarily or usually the miraculous or spectacular, but rather the consistent exhibition of the characteristics of the Lord Jesus in the believer’s life. (Charles C. Ryrie, The Holy Spirit, 8)
There is no such thing as a Christian who has not been anointed by the Holy Spirit for ministry. (R.C. Sproul, Acts, 30)
In order for Jesus truly to be Lord of our lives, we not only must invite Him into the house, but must give Him the keys to the front door and invite Him to clean out every corner, rearranging all the furniture as He wishes. Only when our houses become His can we truly call Him “Lord.” (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition)
C. Knowing God’s Spirit is in you, prepare to be a witness of Jesus to others.
(Psalm 66:16; Mat. 5:16; 28:19-20; Acts 1:8; Rom. 1:16; Col. 4:6; 1 Peter 3:15)
When Jesus said, “You will be my witnesses,” were those words a prophecy (You are going to be my witnesses) or a command (Be my witnesses)? The answer, surely, is both. They are a prophecy, because the disciples were going to be Christ’s witnesses. God had ordained it. They were going to take the gospel into all the world. The world would hear. But at the same time these words were also a command, because Jesus was telling his followers what they had to do. They were to carry the gospel everywhere. (James Montgomery Boice, Acts, 28)
Witnessing for Christ is not something we turn on and off, like a TV set. Every believer is a witness at all times—either a good one or a bad one. (Warren Wiersbe, A Gallery of Grace, 20)
Gospel Application…
The same power that rose Jesus from the dead lives in all those who have turned in faith to him, and empowers them to live empowered for the glory of God.
(John 14:17; Rom. 5:5; 8:9-11; 1 Corinthians 6:19; 12:3; 2 Corinthians 5:5; 1 John 3:24)
After Peter’s powerful, Spirit-filled message, the people were deeply moved and asked, “What shall we do?” This is the basic question to ask. It is not enough to be sorry for our sins—we must let God forgive them; then we must live like forgiven people. (Grant R. Osborne, Life application Bible Commentary: Acts, 35)
When I get to heaven, I shall see three wonders there: The first wonder will be to see many people there whom I did not expect to see. The second wonder will be to miss many people whom I did expect to see. The third and greatest wonder of all will be to find myself there. (John Newton)
There can be no justifying faith that receives Jesus as Savior while at the same time ignores, rejects, or passes Him over as Lord. (R.C. Sproul, The Mystery of the Holy Spirit, 76)
Spiritual Challenge Questions…
Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or Life Group.
- What difference do you think it would make if the Holy Spirit were withdrawn from your life and your Christian community?
- How does Peter explain the amazing events that took place at Pentecost? How does his explanation make a difference?
- On what basis does Peter announce that God has made this Jesus both Lord and Christ (vv. 29-36)? Why is this important?
- How did the people respond to Peter’s clear proclamation of the truth about Jesus and the truth about themselves? How might this inform and/or influence our response?
- Based on the information given in this passage, how would you summarize the message of Jesus? How would you present this to others?
- How are you currently serving as Jesus’ witness to others? How might you do so in the future?
Quotes to note…
The whole life of the church is to involve the whole people of the church because every Christian has received the same power that the seventy elders received in Israel and that the people assembled at the day of Pentecost received. (R.C. Sproul, Acts, 30)
If David, a respected leader from the past, could go so far as to call the Messiah “Lord,” then Peter could argue that perhaps it would not be blasphemy for him to follow David’s example. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition)
Any person who calls on the name of the LORD will be saved. God’s special relationship with Israel will continue, but it has been broadened to include everyone who calls on the name of the Lord. God’s plans for Israel had their climax in Christ. Access to God—for all people—now comes through Jesus Christ. With these words Peter witnessed to the crowd, as Jesus had predicted (1:8). (Grant R. Osborne, Life application Bible Commentary: Acts, 30)
Though God’s will is sovereign, he works through people and events of history (see 4:28). Even putting Jesus to death fulfilled God’s plan. God’s prearranged plan led to Christ’s death, but people were culpable. The lawless Gentiles (the Romans) had been involved, but they had been merely “helping.” Ultimately, the Jews had been responsible. Whether or not anyone in this audience had literally participated in the trials, accusations, and crucifixion (many in the crowd could have been involved) was not important. Peter was saying that they were at least culpable because, as Jews, they had missed their Messiah and had allowed their leaders to kill him. (Osborne, Acts, 31)
The question, ‘What shall we do?’ is the beginning of conversion. The acknowledgment of Jesus which does not lead to it is shallow and worthless. (Alexander MacLaren, Expositions of Holy Scripture: The Acts, 43)
The Crucifixion was no accident. It was in God’s set purpose and was God’s determined will, not merely His inclination. It was a divine necessity (cf. 4:28). (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 358)
The death of Jesus is presented as resulting from the interplay of divine necessity and human freedom. Nowhere in the NT is the paradox of a Christian understanding of history put more sharply than in this earliest proclamation of the death of Jesus the Messiah: God’s purpose and foreknowledge stand as the necessary factors behind whatever happens; yet whatever happens occurs through the instrumentality of wicked men expressing their own human freedom. It is a paradox without ready solution. (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 279)
The early Church had a tremendous sense that Jesus was the hinge of all history; that with his coming, eternity had invaded time; and that, therefore, life and the world could never be the same again. (Barclay, Acts, 23)
Forgiveness does not abolish the consequences of what we have done but it puts us right with God. (William Barclay, The Acts of the Apostles, 29)
The last days include all the days between Christ’s first and second comings; it is another way of saying “from now on.” Peter was reminding these Jewish listeners that from prophecies like this one recorded by Joel, I will pour out my Spirit on all people, they should recognize the event they had just witnessed as the work of the Spirit. It would be to all kinds of people—Jews and Gentiles, rich and poor—not just to kings and priests. (Osborne, Acts, 29)
Second, in the course of this sermon, the Apostle Peter took people inexorably to the person and work of Christ. Christ is at the center of the preaching of the Apostles. It was Christocentric. (R.C. Sproul, Acts, 27)
It is easy to be bold when preaching to the choir. It is easy for a preacher to be bold when he is in his own pulpit, among friends. But when there are manifestly hostile people breathing out fire, as Stephen was soon to find out, a bold preacher takes a great risk. That is why Martin Luther said that in every generation there will be the threat of the gospel going into eclipse. Every time the gospel is proclaimed, clearly and boldly, opposition arises and conflict comes. A minister has never mounted a pulpit anywhere in the world who has not been absolutely aware of how dangerous it is to be bold. (R.C. Sproul, Acts, 27)
The Holy Spirit always points beyond Himself to Christ. If you are in a Spirit-filled church that does not focus on the ministry of Christ, you are not in a Spirit-filled church. (R.C. Sproul, Acts, 31)
The men of Israel meant to destroy Jesus of Nazareth, but in the process they were working out nothing less than the eternal will of God. (R.C. Sproul, Acts, 36)
David Hume argued against the miracles of Scripture on the basis of probabilities, saying that the probabilities against the real resurrection would always outnumber the probability for it. All things being equal, Hume was right, but all things were not equal. We are dealing here with One who is sinless, and the Scriptures tell us that it is through sin that death came into the world. The really astonishing statistic is not that one should rise from the dead but that one should remain sinless throughout his life. If that is true, then it would be morally unjust for God to allow a sinless man to suffer the curse that He assigned to sin. (R.C. Sproul, Acts, 36)
People today try to convince the whole world that there was once a time when there was nothing—absolutely nothing—and then poof! Out of nothing came not just something, but everything. Those who propose that deny not only religion but every article of science. (R.C. Sproul, Acts, 37)
I get terrified when I listen to the jargon of Christians who say, “I asked Jesus into my heart, and I invited Him to be the Lord of my life.” What was He before that invitation? Christianity can be a “religion” that has nothing to do with the truth content of the biblical message. The message is far more radical than this. Peter is saying that it is a matter of objective reality. God, who created heaven and earth, has made Christ the Lord of the universe. He rules; He does not wait for us to invite Him. He rules us whether or not we want Him to rule. (R.C. Sproul, Acts, 41)
Imagine going on trial for armed robbery, a crime for which there is irrefutable proof, and the judge asks, “What’s your defense?” and you say, “My defense is that I don’t feel guilty.” The judge would think you were a fool. Guilt is not measured by guilt feelings. The worst thing that could happen to us is to actually have guilt yet not feel it. That is what happened to the people in Jerusalem. They had the worst of all possible guilt—they had crucified the Son of God—but they did not feel it until the Word came to them and cut them to the heart. (R.C. Sproul, Acts, 43)
[Peter’s] sermon introduction did not need to catch anyone’s attention; the crowd’s surprise at hearing their home languages already had everyone waiting for an explanation. Peter moved to answer the question they all had on their minds: “What’s going on?” (2:12). (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition)
While God had given the Spirit to people in the past, He seemed to limit this gift to certain periods of time. The people of God eagerly hoped for the day when God would freely give the Spirit to remain with the people forever. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition)
Through Joel, God had promised that the day would come when women, as well as men, and young, as well as old—all God’s people—would experience Him. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition)
Under ordinary circumstances, a crucified man might be cursed by God, but in Jesus’ case, God rendered that curse worthless by raising Jesus from death to life. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition,Kindle Edition)
We fall into heresy if we fail to see the Holy Spirit as an essential part of the eternal Trinity. But we must ensure that we do not seek the Holy Spirit in and of himself. (Phillip A. Bence, Acts: A Bible Commentary in the Wesleyan Tradition, Kindle Edition)
In Luke’s history of the church, there is always a close connection between the activity of God’s Spirit and the proclamation of the gospel. (Grant R. Osborne, Life application Bible Commentary: Acts, 28)
Peter had been an unstable leader during Jesus’ ministry; he had even denied that he knew Jesus (John 18:15-18, 25-27). But Christ had forgiven and restored him (John 21:15-19). This was a new Peter, humble but bold. His confidence came from the Holy Spirit, who made him a powerful and dynamic speaker. Have you ever felt as if you’ve made such bad mistakes that God could never forgive and use you? No matter what sins you have committed, God promises to forgive you and make you useful for his kingdom. Allow him to forgive you and use you effectively to serve him. (Grant R. Osborne, Life application Bible Commentary: Acts, 29)
Not everything mentioned in Joel 2:28-32 was happening that particular morning. This part of Joel’s prophecy probably refers to the future period surrounding the second coming of Christ, placing the period of the church age (between Christ’s ascension and his return) between verses 18 and 19 (see Revelation 6:12). These events bear more resemblance to the phenomena of the Tribulation period as spelled out by many other Old Testament prophets, as well as Jesus himself (see Matthew 24:14, 21, 29-30 and the judgments of Revelation 8, 9, and 16). (Grant R. Osborne, Life application Bible Commentary: Acts, 30)
Quoting the prophet Joel, Peter announced that “everyone who calls on the name of the LORD will be saved.” According to this verse (quoted also in Romans 10:13), the issue in salvation isn’t who a person is or what he or she has done; the issue is simple trust and humility. Everyone who looks to the Lord for forgiveness will find it. That person will be saved. What a fantastic promise! Who in your life needs the saving touch of God? Ask the Father to work in their lives, to draw them to the Son (John 6:44), and to bring them to salvation. (Grant R. Osborne, Life application Bible Commentary: Acts, 30)
Peter wanted his audience to realize that David, though confident of his own resurrection, was predicting the resurrection of the Messiah in these psalms. (Grant R. Osborne, Life application Bible Commentary: Acts, 33)
Not only is Christ the predicted one in the psalms; not only had he risen from the grave; he now sits in the most authoritative, sovereign position in the universe. (Grant R. Osborne, Life application Bible Commentary: Acts, 34)
A Savior not quite God is like a bridge broken at the further end. Bishop Moule (Grant R. Osborne, Life application Bible Commentary: Acts, 35)
No matter how far you have gone on a wrong road, turn back. Turkish proverb (Grant R. Osborne, Life application Bible Commentary: Acts, 35)
The idea of baptism “for the forgiveness of sins” does not mean that baptism results in forgiveness of sins but rather that forgiveness of sins as a result of accepting Jesus as Savior should result in a baptism—an outward display of an inner conviction. (Grant R. Osborne, Life application Bible Commentary: Acts, 36)
Peter makes one apparent change in the prophecy. Under the inspiration of the Holy Spirit he specified what the word “afterward” in Joel 2: 28 means: the outpouring is “in the last days.” Thus he recognized that the “last days” began with the ascension of Jesus (Acts 3: 19– 21). From this we can see that the Holy Spirit recognizes the entire Church Age as “last days” to be characterized by His powerful working. (Stanley M. Horton, Acts, Kindle Locations 1442-1443)
“All people” (v. 17) is then broken down to sons and daughters. There is no distinction in the Pentecostal experience with regard to gender. This is another indication that all the 120 were baptized in the Spirit, including the women. 61 Later we read of Philip’s daughters who prophesied (Acts 21: 9). (Stanley M. Horton, Acts, Kindle Locations 1456-1459)
By paying the full price, Jesus won for us the battle against sin and death. Thus He remains at God’s right hand throughout this age (See Mark 16: 19; Rom. 8: 34; Eph. 1: 20– 21; Col. 3: 1; Heb. 1: 3; 8: 1; 10: 12; 12: 2; 1 Pet. 3: 22). This means also that He is always there to intercede for us (Heb. 7: 25; 1 John 2: 1). (Stanley M. Horton, Acts, Kindle Locations 1583-1585)
In Christ we also are seated at the right hand of God (Eph. 2: 6). Because this is our position in Christ we do not need our own works of righteousness to claim His promise of the baptism in the Holy Spirit. Nothing we could do could give us a higher position than we already have in Christ. (Stanley M. Horton, Acts, Kindle Locations 1585-1587)
“The Name” in Old Testament Hebrew always means the Name of God. (Heb. has other ways of referring to the name of a human being without using the definite article, “the.”) The Name stands for the authority, person, and especially the character of God in His righteousness, holiness, faithfulness, goodness, love, and power. “Lord” (Gk. kurios) is used in the New Testament for the Name of God. Mercy, grace, and love are part of the holiness, the holy Name by which Jesus is recognized as “Lord,” the full revelation of God to humankind. That Jesus is in heaven as our reigning Lord, and that “‘ all authority in heaven and on earth’” has been given to Him (Matt. 28: 18), assures us that God will see to it that His plan is carried out whatever happens to this world. (Stanley M. Horton, Acts, Kindle Locations 1610-1616)
This baptism would also be “for the forgiveness of … sins.” How marvelous! What earthly king, president, or ruler has ever forgiven a traitor? But Christ did and does. (Stanley M. Horton, Acts, Kindle Locations 1644-1645)
What does Pentecost as a harvest festival suggest as a reason for waiting for the outpouring of the Spirit? 2. Do believers need to wait a specified length of time today in order to be filled with the Spirit? Why or why not? 3. What was the purpose of the signs of wind and fire? 4. What made the 120 different from the crowd in the temple? 5. What terms does the Bible use of the Pentecostal experience and what is their significance? 6. What is wrong with calling speaking in tongues “ecstatic utterance”? 7. What did the visitors to Jerusalem hear when the 120 spoke in tongues? 8. What Old Testament Scriptures did Peter’s prophecy use and how were they applied? 9. What was the chief emphasis of Peter’s prophecy and how was it developed? 10. What other gift of the Spirit did Peter manifest and with what result? (Stanley M. Horton, Acts, Kindle Locations 1689-1694)
It is not necessary to think that we have a stenographic, full-length report of Peter’s entire sermon. The inspired record is undoubtedly a faithful account of the content of the message, not omitting the big fisherman’s characteristic style, which must have lodged unforgettably in the memory of the listeners, The sermon was likely delivered in the commonly understood Aramaic tongue spoken in Judea, Luke reported it in Greek, and we have an English translation, It is the Spirit, not the letter, which gives life. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 35)
The miracle of speaking in unlearned languages necessarily gave way to the superior gift of prophesying or preaching. Preaching, testifying, verbally communicating -these are divinely ordained means for reaching out with the gospel. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 35)
No sermon is effective which does not create some such response in the listeners, and no sermon is really finished which does not answer the question “What shall we do?” (Arnold E. Airhart, Beacon Bible Expositions: Acts, 36)
The explanation of Pentecost is to be found in God’s gracious purpose announced centuries earlier through the prophet Joel. In the last days “all the Lord’s people” will be anointed to prophesy, as Moses had longed for so long before (Num. 11:29). The prophecy of Joel has been fulfilled, Peter declares, and this is the explanation for the amazing actions of the apostles and of the other Christian believers. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 36)
Peter now moves swiftly to the climax of his sermon. The exaltation of Jesus by the right hand of God is an expression which includes His glorification, His ascension, and His ministry at the Father’s right hand. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 39)
The crucified, risen, exalted Man of Nazareth, having accomplished a full atonement for sin, is now our perfect Forerunner, the Pioneer of a new race of men, and in Him is restored all (and more) that was lost to our race because of sin. In His glorified humanity He has received (has had restored on our behalf) the promised Holy Spirit, and now as our Representative He shares the Gift with His brethren, as Pentecost demonstrates. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 39)
In believers the gift of the Spirit is the pledge or down payment of their full inheritance which awaits the hour when He makes His foes His footstool. (Arnold E. Airhart, Beacon Bible Expositions: Acts, 39)
the prominent feature of the words which Peter quotes is the prediction of the outpouring of God’s Spirit on the whole human race—literally, “on all flesh.” Luke sees in these words an adumbration of the worldwide Gentile mission, even if Peter could not have realized their full import when he quoted them on the day of Pentecost. (F. F. Bruce, The Book of Acts, 83)
He who had earlier received the Spirit for the public discharge of his own earthly ministry had now received that same Spirit to impart to his representatives, in order that they might continue, and indeed share in, the ministry which he had begun. (F. F. Bruce, The Book of Acts, 89)
To a Jew there was only one name “above every name”—the ineffable name of the God of Israel, frequently represented in synagogue reading and in the Greek Bible by the designation “Lord.”9′ That the early Christians meant to give Jesus the title “Lord” in this highest sense of all is indicated by their not hesitating on occasion to apply to him passages of Old Testament scripture referring to Yahweh.92 Indeed, in this very context it may well be that the promise of Joel 2232, “all who call on Yahweh’s name shall be delivered,” is viewed as being fulfilled in those members of Peter’s audience who repentantly invoke Jesus as Lord. (F. F. Bruce, The Book of Acts, 90)
Baptism in the Spirit is an inward work; baptism in water now becomes its external token. Baptism in water is thus given a richer significance than it formerly had, thanks to the saving work of Christ and the reception of the Spirit. (F. F. Bruce, The Book of Acts, 92)
It is against the whole genius of biblical religion to suppose that the outward rite could have any value except insofar as it was accompanied by the work of grace within. (F. F. Bruce, The Book of Acts, 92)
The gift of the Spirit is to be distinguished from the gifts of the Spirit. The gift of the Spirit is the Spirit himself, bestowed by the exalted Lord under the Father’s authority; the gifts of the Spirit are those spiritual faculties which the Spirit imparts, as he “apportions to each one individually as he wills” (1 Cor. 12:1 1). It is true, as has frequently been pointed out, that Luke thinks of the receiving of the Spirit in particular relation to the impressive manifestations which commonly accompanied it in the apostolic age, ‘0’ but the gift which is promised in verse 38 to those who repent and are baptized is the Spirit himself. (F. F. Bruce, The Book of Acts, 93)
2:22. Jesus’ miracles, Peter said, were God’s way of verifying Jesus’ claims to you, the Jews (cf. 1 Cor. 1:22; 14:22). (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 358)
The word translated grave in verses 27 and 31 is hades, which means either the grave (as here) or the underworld of departed spirits. (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 358)
2:36. Here is the conclusion of Peter’s argument. The noun Lord, referring to Christ, probably is a reference to Yahweh. The same word kyrios is used of God in verses 21, 34, and 39 (cf. Phil. 2:9). This is a strong affirmation of Christ’s deity. (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 359)
2:38-39. Peter’s answer was forthright. First they were to repent. This verb (metanoisate) means “change your outlook,” or “have a change of heart; reverse the direction of your life.” This obviously results in a change of conduct, but the emphasis is on the mind or outlook. The Jews had rejected Jesus; now they were to trust in Him. Repentance was repeatedly part of the apostles’ message in Acts (v. 38; 3:19; 5:31; 8:22; 11:18; 13:24; 17:30; 19:4; 20:21; 26:20). (John F. Walvoord, The Bible Knowledge Commentary, New Testament, 359)
15 Peter begins negatively by arguing that the apostles could not be drunk, for it was only “nine in the morning” (“the third hour of the day,” lit. Gr.). Unfortunately, this argument was more telling in antiquity than today. (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 275)
The way Peter uses Joel 2:28-32 is of great significance (1) for an appreciation of early Christian exegetical practices and doctrinal commitments and (2) as a pattern for our own treatment of the OT. For Peter, we should note, what Joel said is what God says. And while what God says may have been somewhat enigmatic when first uttered, when seen from the perspective of eschatological fulfillment a great deal of what was unclear is clarified. Thus Peter can proclaim from the perspective of the Messiah’s resurrection and living presence with his people (1) that “this” that he and the infant church were experiencing in the outpouring of God’s Spirit “is that” prophesied by Joel, (2) that these are “the last days” of God’s redemptive program, and (3) that the validation of all this is the fact of the return of prophesying. In other words, he is proclaiming that this is the time for the fulfillment of prophecy and that these are the long-awaited “last days” of the divine redemptive program; and he is also suggesting by his inclusion of the prophet’s call for response that through the apostles’ proclamation there will go out from Jerusalem a prophetic message of salvation and a call for repentance. (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 275-6)
Jesus is reported in all three synoptic Gospels as having interpreted Psalm 110:1 as a messianic passage and as applying it to himself (Mark 12:35-37). And it was probably Jesus’ own treatment of Psalm 110:1 that (1) furnished the exegetical key for the early church’s understanding of their risen Lord, (2) served as the pattern for their interpretation of similar enigmatic OT passages (e.g., 2 Sam 7:6-16 with Ps 2:7 and Isa 55:3 with Ps 16:10 in Paul’s Antioch address of Acts 13:16-41), and (3) anchored all other passages as could be brought together on a “verbal analogy” basis (e.g., the catena of passages in Heb 1:5-13). (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 280)
Luke uses the verb katanyssomai (“cut to the heart”) to describe their feelings. The word may have been drawn from Psalm 109:16. It connotes a sharp pain associated with anxiety and remorse. (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 282)
The Jews generally looked on baptism as a rite only for Gentile converts (i.e., proselytes), not for one born a Jew. It symbolized the break with one’s Gentile past and the washing away of all defilement. So when Jews accepted baptism in the name of Jesus on hearing Peter’s message, it was traumatic and significant for them in a way we in our mildly christianized culture have difficulty understanding. But as a result of Peter’s preaching, “about” 3,000 took the revolutionary step of baptism. And thus, Luke tells us, the congregation of believers in Jesus came into being at Jerusalem-a congregation made up of the original120 (1:15) and progressively augmented (as the imperfect form of the verb prostithemi [“added to”] seems to suggest) by about 3,000 others (Richard N. Longenecker, The Expositor’s Bible Commentary, John and Acts, 286)
17–18 The quotation comes from Joel 2:28–32. Joel announces the coming of the day of the Lord, the day when he will act in righteousness and mercy. Joel says that the events of that day will come “hereafter”. Luke, matching the prediction to the fulfilment, uses the more precise phrase “in the last days.” For Luke the sign of the age to come is the presence of the Spirit. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 79)
The context of Joel’s prophecy contains a call to repentance in hope of divine forgiveness (Joel 2:12–14)—a call which is echoed by Peter later on (v. 38). But the prominent feature of the words which Peter quotes is the prediction of the outpouring of God’s Spirit on the whole human race—literally, “on all flesh.” (F.F. Bruce, The New International Commentary on the New Testament: Acts, 79)
The early apostolic preaching regularly comprises four elements (not always in the same order): (1) the announcement that the age of fulfilment has arrived; (2) an account of the ministry, death, and triumph of Jesus; (3) citation of Old Testament scriptures whose fulfilment in these events proves Jesus to be the one to whom they pointed forward; (4) a call to repentance. These four elements are present in Peter’s proclamation here. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 80)
Repentance was plainly called for: a complete change of heart, a spiritual about-face, was essential if those who had failed to recognize their Godsent deliverer in Jesus were nevertheless to enjoy the deliverance which he had come to procure for them and was now offering them from his place of exaltation. (F.F. Bruce, The New International Commentary on the New Testament: Acts, 85)
The joyful worship of the believers was not the result of too much wine; it was the evidence of the arrival of God’s Holy Spirit to dwell in His people. Orthodox Jews did not eat or drink before 9 a.m. on the Sabbath or on a holy day, nor did they usually drink wine except with meals. (Warren Wiersbe, The Wiersbe Bible Commentary, 327)
After His resurrection, Jesus did not appear to the world at large, but to His own followers whom He had commissioned to give witness to others that He was alive (Acts 1:3, 22). But were these people dependable witnesses? Can we trust them? We certainly can! Prior to Christ’s resurrection, the disciples did not even believe that He would be raised from the dead, and they themselves had to be convinced (Mark 16:9–14; Acts 1:3). They had nothing to gain by preaching a lie, because their message aroused official opposition and even led to the imprisonment and death of some of the believers. A few fanatics might be willing to believe and promote a lie for a time, but when thousands believe a message, and when that message is backed up by miracles, you cannot easily dismiss it. These witnesses were trustworthy. (Warren Wiersbe, The Wiersbe Bible Commentary, 328)
Peter told them how to be saved: they had to repent of their sins and believe on Jesus Christ. They would give proof of the sincerity of their repentance and faith by being baptized in the name of Jesus Christ, thus identifying themselves publicly with their Messiah and Savior. Only by repenting and believing on Christ could they receive the gift of the Spirit (Gal. 3:2, 14), and this promise was for both the Jews and the “far off” Gentiles (Eph. 2:13–19). (Warren Wiersbe, The Wiersbe Bible Commentary, 328)
If baptism is essential for salvation, it seems strange that Peter said nothing about baptism in his other sermons (Acts 3:12–26; 5:29–32; 10:34–43). In fact, the people in the home of Cornelius received the Holy Spirit before they were baptized (Acts 10:44–48)! Since believers are commanded to be baptized, it is important that we have a clean conscience by obeying (1 Peter 3:21), but we must not think that baptism is a part of salvation. (Warren Wiersbe, The Wiersbe Bible Commentary, 328)
- It is but the third hour of the day – That is, nine in the morning. And on the solemn festivals the Jews rarely ate or drank any thing till noon. (John Wesley, Wesley’s Notes on the Bible, 272)
The gift of the Holy Ghost does not mean in this place the power of speaking with tongues. For the promise of this was not given to all that were afar off, in distant ages and nations. But rather the constant fruits of faith, even righteousness, and peace, and joy in the Holy Ghost. Whomsoever the Lord our God shall call – (Whether they are Jews or Gentiles) by his word and by his Spirit: and who are not disobedient to the heavenly calling. But it is observable St. Peter did not yet understand the very words he spoke. (John Wesley, Wesley’s Notes on the Bible, 274)
The Jews of that time made morning sacrifices before the first meal and wine was consumed only at the main meal. The criticism was out of line and Peter wanted those who had made it to know how absurd it was. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 69)
Preaching is certainly a special calling, but its main purpose is to proclaim the Gospel in an impelling way so that every member can be prophetic in sharing the faith. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 70)
What Peter is saying to the crowds in Jerusalem is that God’s will for the atonement and reconciliation could not have been stopped or altered by them. It was God’s plan and He did it. Those who crucified Jesus thought they were the imperious deciders of His destiny, but God’s greater will was being done through it all. We wonder if any from the Sanhedrin were listening to Peter that day. What he said about God’s will in the atonement stripped away their arrogance. They thought they had judged Jesus and put Him to death. Jesus was God’s judgment on the world. The Suffering Savior’s death was God’s will for the judgment and atonement of sin. But it was also God’s grace. And to that Peter presses on to put the atonement and resurrection into historical perspective. The one through whom God had predestined to save the world had been spoken of by David in Psalms 16 and 110. This is Peter’s second source of authority for his Hebrew listeners. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 71)
The word “repent,” metanoeo, is a two-part word—meta, “after,” and neo, “to perceive,” from nous, “the mind.” To repent means to change one’s mind, to perceive after a mind-changing truth or understanding. Peter wanted them to change their minds about Christ and to see their own desperate need for Him as Lord and Christ of their lives. (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 71)
It may seem that the decision to receive the Holy Spirit is our choice, but behind that choice is His infused desire, making us willing to receive. Looking back we say, “It was all the Lord from the start to finish. He set me free to want what He wanted to give!” (Lloyd J. Ogilvie, The Communicator’s Commentary: Acts, 72)
Acts 2: 14-42 is one of the most interesting passages in the New Testament, because it is an account of the first Christian sermon ever preached. In the early Church there were four different kinds of preaching.
(i) There was kerugma. Kerugma literally means a herald’s announcement and is the plain statement of the facts of the Christian message, about which, as the early preachers saw it, there can be no argument or doubt.
(ii) There was didache. Didache literally means teaching and elucidated the meaning of the facts which had been proclaimed.
(iii) There was paraklesis which literally means exhortation.2: 1-13 ACTS 23 This kind of preaching urged upon men the duty of fitting their lives to match the kerugma and the didache which had been given.
(iv) There was homilia which means the treatment of any subject or department of life in light of the Christian message. Fully rounded preaching has something of all four elements. There is the plain proclamation of the facts of the Christian gospel; the explanation of the meaning and the relevance of these facts; the exhortation to fit life to them; and the treatment of all the activities of life in the light of the Christian message. (William Barclay, The Acts of the Apostles, 22-23)
- the Cross was no accident. It belonged to the eternal plan of God (verse 23). Over and over again Acts states this same thing (cp. 3: 18; 4: 28; 13: 29). (26)
(ii) Acts insists that this in no way lessens the crime of those who crucified Jesus. Every mention of the crucifixion in Acts is instinct with a feeling of shuddering horror at the crime it was (cp. Acts 2: 23; 3: 13; 4: 10; 5: 30). Apart from anything else, the crucifixion shows supremely how horrifyingly sin can behave. (27)
(iii) Acts is out to prove that the sufferings and death of Christ were the fulfilment of prophecy. (27)
(iv) Acts stresses the resurrection as the final proof that Jesus was indeed God’s Chosen One. (William Barclay, The Acts of the Apostles, 27)
THE RESULT…
(i) This passage shows with crystal clarity the effect of the Cross. When men realised just what they had done in crucifying Jesus their hearts were broken. () (ii) That experience demands a reaction from men. (William Barclay, The Acts of the Apostles, 28)
(iii) When repentance comes something happens to the past ()
(iv) When repentance comes something happens for the future. We receive the gift of the Holy Spirit and in that power we can win battles we never thought to win and resist things which by ourselves we would have been powerless to resist. (William Barclay, The Acts of the Apostles, 29)
In Other words, they said, “These Christians must be drunk!” This explanation explained nothing. After all, how could drunkenness enable anyone to speak a foreign language? The accusation was absurd, but it set the stage for Peters explanation of this phenomenon. (Ray C. Stedman, God’s Unfinished Book: Acts, 30)
As we previously noted, Peter’s wording, when he quotes the prophet Joel, is significant. Joel originally said, “And afterward,I.w111 pour out my Splrlt on“all people.” But Peter changes “and afterward’ to in the last days. ”He says, In the last days, God says, I will pour out my Spirit on all people. Thus Peter, under the guidance of the Holy Spirit, adapts Joel’s prophecy to the present age of the Spirit—an age that begins, Peter says, with the outpouring of the Spirit of God. (Ray C. Stedman, God’s Unfinished Book: Acts, 31)
Imagine that you are driving to a job interview and you have a car accident. The other driver comes out of his car, and you beat him, curse him, and kick him. Then you get back in your car, drive on to your job interview, and arrive at the boss’s office—and find yourself ushered into the presence of the man you have just cursed, kicked, and beaten! This gives you a faint taste of how these people must have felt as they listened to Peter’s sermon. They realize that the Messiah they have been waiting for is the man they crucified. No wonder they cried out, “Brothers, what shall we do?” (Ray C. Stedman, God’s Unfinished Book: Acts, 41)
That’s how the Spirit works in our lives. He convicts us of sin and makes us aware of the lordship of Jesus Christ. Jesus is the Lord of those who love Him, but He is also the Lord of those who reject Him. Jesus is the inescapable One, and the moment any person recognizes Him and understands who He truly is, there is conviction of sin. That person is cut to the heart. (Ray C. Stedman, God’s Unfinished Book: Acts, 43)
“Repentance is a much-misunderstood word. Many people think repentance means feeling sorry and even weeping over sins. But that’s remorse, not repentance. True repentance means that you chance your mind. The Greek word metanoi, translated “repent” in the Scriptures, means exactly that: change your mind. The English word repent comes from the Latin pentir, which means “to think.” The prefix re— means “again.” So re plus pentz’r means “to think again.” If you think everything is all right with your life, well, think again! If you think Jesus was merely a great human teacher but not God in human form, think again! Repent. Change your mind. (Ray C. Stedman, God’s Unfinished Book: Acts, 43-44)