CHAPTER 2
When the day of Pentecost came, they were all together in one place. Acts 2:1
As this chapter opens, we see a large group of obedient believers. They were doing exactly what the Master had commanded them to do (1:4-5). They were all together in Jerusalem and they were waiting for the promised Holy Spirit.
We are told that this was on the day of Pentecost. This was the season to begin the great wheat harvest in Israel and this harvest was long anticipated. On the first day (Sunday or Resurrection Day) after the Sabbath of Passover, a sheaf of first-ripe barley was waved before the Lord and the Counting of the Omer was begun (Lev. 23:15-16). The omer was an ancient grain measure. Devout Israelites would count each day for fifty days until they arrived at Pentecost (Exo. 23:16-19; 34:22; Num. 28:26; Deut. 16:9-12). This word in the Greek language means “fifty.” This was literally a countdown to harvest. Since fifty days would mark the end of seven weeks, this festival was known to the Hebrews as Shavuot or “weeks.”
We know as Christians, that Jesus (Yeshua) was the first-fruit offering (1 Cor. 15:20-23). After this first-fruit offering was presented to God, there was a period of waiting and anticipation for the great spiritual harvest to begin. Bible professors Charles Pfeiffer and Everett Harrison say, “There is a real sense in which the church had its birthday on the day of Pentecost…” 1 Long ago Chrysostom (fourth century) asked: “Do you see the type? What is this Pentecost? The time when the sickle was to be put into the harvest and the fruits to be gathered…The Spirit, keen-edged, came down in place of the sickle.” 2 The great harvest of Christianity was about to begin.
Perhaps we should mention that the festival of Shavuot today is primarily observed among the Jewish people as a celebration for the giving of the Torah (law). This observance began toward the end of the inter-testamental times.3 So today Shavuot is also known as Hag Matan Torateinu, or the holiday of giving the law. This may sound strange to Christian ears, however, it is not as strange as it seems and we will have more to say about it.
“Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting” (2:2). Luke is doing his best to describe this supernatural event, but we must remember that he was not an eyewitness. He had no doubt spoken to many who had experienced the event, probably while he was visiting in Israel during those two years of Paul’s imprisonment.4 We see here that the sound was like a violent wind, but the wind itself was probably not blowing. As I have mentioned before, the weather at Pentecost is near perfect. The rains and storms stop around April each year and they do not resume until around October. For there to be storms and rain in late May and early June (Pentecost season) was considered almost miraculous, as we can attest from reading 1 Samuel 12:17-18. As a sign, Samuel prayed for a rain during wheat harvest. It came miraculously and the people stood in great fear.
This sound that was like a violent wind came from heaven and filled the whole house where they were meeting. It was obviously a very large house if 120 people could be crammed into it. A number of commentators have felt that it was none other than the house of Mary, mother of Mark. Others have felt it was the “upper room” that has already been mentioned (1:13). Some have thought that the house was a room in the temple. When we consider the hostility that many in the Jewish leadership had toward the Christians, this possibility seems remote. The nineteenth century theologian, Albert Barnes, says that since the temple complex is not expressly mentioned, the idea of them meeting there is improbable.5
Pett notes that the word for wind is not the normal Greek “anemos” nor is it “pneuma” which we might have expected as symbolizing the Holy Spirit. The Greek word is “pnoe” and it means “breath.” It is very much akin to the Septuagint or Greek Old Testament where it most often translates “neshamah,” referring to “the breath of life” (e.g. Gen. 2:7; 7:22; 2 Sam. 22:16; Psa. 150:6).6
We note that the Holy Spirit had worked in the creation of the world (Gen. 1:1-2). At various times in Old Testament history the Spirit had worked through various individuals (cf. Judg. 6:34; 1 Sam. 16:13). Now the Holy Spirit was being poured out from heaven upon all people. This act was not to be temporary as before but permanent (Jn. 14:16-17).7 God was at last pouring out his Spirit on the dry bones of Israel (Ezek. 37:5-10).
“They saw what seemed to be tongues of fire that separated and came to rest on each of them” (2:3). Again, the tongues appeared to be of fire. These tongues divided and rested upon each person assembled. Many commentators see this event as a fulfillment of John’s prophecy concerning the baptism of fire that would come (Lk. 3:16). Of course, the picture of fire has a long history reaching back to the earliest days of Israel. God had appeared to Abraham by fire (Gen. 15:17). He appeared to all Israel in fire (Exo. 13:22; 19:18; 24:17; 40:38). We see similar pictures in Ezekiel 1:27; 8:2 and Isaiah 4:5.8
Today many Christians are anxious to have the fire of the Holy Spirit come upon them but they do not realize that this fire comes not just to give light or to cause wonder. It comes to do the work of burning out the dross in our lives. Cyril of Jerusalem (fourth century) once said, “This is a fire that consumes the thorns of sins but gives luster to the soul.” 9
“All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” (2:4). Quite a number of commentators feel that this event is the beginning of reversal to the story of Babel, where human languages were divided and confused because of sin (Gen. 11). The event of this verse was not to be repeated, except to the Samaritans (Acts 8) and to the Gentiles (Acts 10-11).10
It is clear that the miraculous speaking here was not just some babel, but that it was real languages that could be readily understood by the various people present. We must remember something about the Jewish people. They began to be dispersed among the nations in 722 and again in 586 BC. Because of this, they already knew many languages. It is really unusual today to find people in Israel who cannot speak at least two or three languages fluently. In the first century most Jews spoke Aramaic. Also, most people in the empire spoke Greek.11 This was no doubt because of Alexander the Great spreading the Greek culture and language through much of the known world in the fourth century BC. Later we will see Peter addressing the whole assembly in the Greek language and all no doubt fully understood him.
What is clear about this miracle is that people probably heard their native tongues spoken. Pett says, “Nothing stirs a man like hearing the language of the country of his birth.” 12 These people had assembled from all parts of the known world, as we will see in verse 9 and following. They were shocked and amazed to hear the disciples speaking their native tongues, which were probably unknown in other parts of the empire (v. 7).
Surely the Bible presents this event as the fulfillment of verse 1:5. This was the baptism of the Holy Spirit that Jesus spoke of. We should note however that the Bible does not command us to be baptized with the Spirit. God now does this at our salvation. However, we are commanded to be filled with the Spirit as we see later in Ephesians 5:18.13
Perhaps we should note here that most Jewish people at this time were not familiar with the workings of the Holy Spirit. Most believed that prophecy and other works of the Spirit had ceased with the last writing of the prophets. God’s revelation now came through the Torah as it was interpreted by the teachers. Judaism expected an outpouring of the Spirit only when the Messianic Age began. At that time prophecy would again flourish.14
THE SPIRIT’S OUTPOURING
Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. When they heard this sound, a crowd came together in bewilderment, because each one heard their own language being spoken. Acts 2:5-6
The Spirit began to be poured out on the disciples in a large house but in their excitement they probably began to move outside and at last probably ended up in the temple courts.15 We note that Jews from every nation were assembled in Jerusalem for the festival of Pentecost. Josephus, the Jewish historian of that time, estimates that the population of Jerusalem was normally around 150,000, but that the crowds coming for the festival would swell the number to over a million people. The city, as well as the suburbs and the hillsides, were all packed with pilgrims.16 We note that this crowd was not made up of Gentiles but of God-fearing Jews.
We should remember that Pentecost was one of the three major pilgrimage festivals of Israel. For those Israelites living within a radius of twenty miles, they were legally bound to come up to Jerusalem for the celebration.17 Jewish people living in other parts or in other countries were also greatly encouraged to come and make pilgrimage to the festival (Lev. 23; Deut. 16:16).
The large crowd became bewildered when they heard the miraculous things going on among the disciples. The sound like that of a mighty wind was no doubt still echoing in their ears. Most of all, however, was the fact that these Galileans were speaking in the quaint languages of their own mother tongues. The Greek for language here and also in verse 8 is the word dialektōi, from which we get dialect.18 This is no doubt speaking of some language or dialect of a district or country. We should note that this miracle involved spoken languages while the miraculous gift of tongues to individuals (glossolalia) mentioned in 1 Corinthians chs.12 &14, involved languages that could not be understood without the miraculous gift of interpretation. The two are not exactly the same.19
There are those who feel that the spoken languages can no longer be a part of this gift. However, over our many years we have heard a few accounts of missionaries being able to miraculously converse with natives in their own tongues. This is probably unusual since tongues seem to be more concerned with unknown languages. There was a strange account that happened during the Azusa Street Revival of the early 20th century. A teenage girl was in the “Upper Room” where many had gathered to pray. She saw a man coming up the stairs and was moved to speak with him. She talked to him several minutes in a strange language. This account is recorded in the book They Speak With Other Tongues, by John Sherrill. The man reportedly said:
I am a Jew and I came to this city to investigate this speaking in tongues. No person in this city knows my first or my last name, as I am here under an assumed name. No one in this city knows my occupation or anything about me. I go to hear preachers for the purpose of taking their sermons apart, and using them in lecturing against the Christian religion. This girl, as I entered the room, started speaking to me in the Hebrew language. She told me my first name and my last name, and she told me why I was in the city and what my occupation was in life, and then she called upon me to repent. She told me things which it would be impossible for any person in this city to know. [The author adds that the man then dropped to his knees and cried and prayed as though his heart would break].20
Clearly at Pentecost the people gathered were astounded at the events. They were amazed and bewildered. Stedman says, “The word in Greek is a word that means literally, ‘to push out of their senses.’ It is exactly what we say when we use the modern phrase, ‘they blew their minds.’” 21
“Utterly amazed, they asked: ‘Aren’t all these who are speaking Galileans?’ (2:7). The great evangelist John Wesley was of the opinion that the disciples had now dispersed themselves and were mingling with the crowds. Thus, all the people could hear their own native languages distinctly spoken.22
What made the miracle more astounding was that the speakers were Galileans. The Anglican cleric and commentator, John Stott says of them that they, “…had a reputation for being uncultured. They also ‘had difficulty pronouncing gutturals and had the habit of swallowing syllables when speaking; so they were looked down upon by the people of Jerusalem as being provincial.’” 23
“Then how is it that each of us hears them in our native language?” (2:8). Languages are very difficult to learn for most people, as I found out when I tried to master modern Hebrew. Some seem to have a special gift at learning them. It was said of Cleopatra that she could greet ambassadors from Ethiopia, Israel, Arabia, Syria, Media and Parthia in their own languages.24 Such a thing is not the norm. We can understand how the people, upon hearing Galileans speaking their native tongues on Pentecost, were astounded.
Now the hearers give us a rundown of all the languages represented at the festival: “Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome (both Jews and converts to Judaism); Cretans and Arabs— we hear them declaring the wonders of God in our own tongues!” (2:9-11). Commentators have noted that this grouping is much akin to the Table of Nations in the Old Testament. Stott says:
It symbolized a new unity in the Spirit transcending racial, national and linguistic barriers…Luke includes in his list descendants of Shem, Ham and Japeth, and gives us in Acts 2 a ‘Table of Nations’ comparable to the one in Genesis 10…but Luke is careful also to add Egypt and Libya which come under the heading of the Hamites, and Cretans (kittim) and dwellers of Rome who belong to the section under Japeth…on that Day of Pentecost the whole world was there in the representatives of thevarious nations.” 25
Luke is very careful to point out the group from Rome since this was in line with the purposes of his writing. The good news of the gospel would reach Rome and a great church would be founded there. Some commentators think that this group here at Pentecost would return and found the first church in the capital.26 Bruce says, “By the beginning of the Christian era, it is estimated, there were between 40,000 and 60,000 Jews resident in Rome…” 27 We should mention that there was a considerable Jewish population in each of the countries mentioned here. This would have been particularly true of the areas making up Mesopotamia and the nation of Egypt.
The reference to Judea has puzzled some commentators. However, this should be no problem. Ezekiel says, “This is what the Sovereign LORD says: This is Jerusalem, which I have set in the center of the nations, with countries all around her” (Ezek. 5:5). Jerusalem is the redemptive hub of God’s salvation, which will eventually reach out to all the nations of the world. Now at Jerusalem all these nationalities were hearing the wonders of God proclaimed clearly in their languages. It was an unbelievable miracle!
“Amazed and perplexed, they asked one another, ‘What does this mean?’” (2:12). Peter will soon answer their questions by saying “This is what” or “This is that” which was spoken of by Israel’s prophets (cf. Isa. 32:15 and Joel 2:28-32). On this Pentecost everything was different. They were seeing before their eyes the prophecies being fulfilled and they were stepping into the final days of history.
“Some, however, made fun of them and said, ‘They have had too much wine” (2:13). It seems that the devil always manages to have his naysayers present. They immediately disputed the miraculous event taking place by charging that the participants were drunk. Drunkenness is not a common thing among the Jewish people. For several years, after moving to Israel in the early 1980s, we saw only one person drunk, and that person was ridiculed by the crowds. Jewish people do drink wine for all their ceremonies and the Sabbath would indeed be bleak without the brimming and cheerful cup of Shabbat wine. However, the Jews seldom abuse the wine. Seminary professor, Craig Keener, says “Although drunkenness was common among Greeks, it would have been a grievous accusation in Jewish Palestine [sic], where it was regarded as obnoxious and sinful.” 28
Here the charge is that the disciples were full of new wine or sweet wine (Gk. gleukous). This seems to be a particular kind of wine and not just new wine. Apparently ancient people knew the secret of preserving wine and keeping it sweet throughout the year. They were often fond of taking draughts of it in the morning.29 Pfeiffer and Harrison state: “The accusation of drunkenness suggests that an ecstatic element as well as foreign languages was present in this first gift of tongues.” 30
PETER’S SERMON
Then Peter stood up with the Eleven, raised his voice and addressed the crowd: “Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say. These people are not drunk, as you suppose. It’s only nine in the morning! Acts 2:14-15.
Peter, who was once afraid of his own shadow and allowed a little maid to terrify him with her accusations, now stands boldly and proclaims the way of salvation to Israel. That is what the Holy Spirit can do in a person’s life. We notice that he did not stand alone but he stood with the other eleven witnesses of the gospel. First of all, Peter disputed the naysayers and cleared the air for his coming sermon. He reminded the people of the elementary fact that folks normally do not get drunk in the mornings. In the ancient world, it was customary to have banquets and get drunk at night.31 Since it was only nine in the morning it was not feasible for people to be drunk already.
“No, this is what was spoken by the prophet Joel:” (2:16). Peter was a great believer in scripture and he knew that Israel, the “People of the Book,” would relate to scripture also. He first quotes the whole of Joel 2:28-32. He says, “‘In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams” (2:17). In this verse he makes it clear that Israel is now living in the last days.32 As Bruce says: “The ‘last days’ began with Christ’s appearance on earth and will be consummated by his reappearance; they are the days during which the age to come overlaps the present age.” 33 As Joel makes clear, the Holy Spirit will be poured out on all people, sons, daughters, young men, old men, and even servants. Prophecy will be restored, along with miraculous signs. Israel would soon begin to see the miraculous signs of healing, even in her own temple courts.
We note here and also later in verse 39 the universal appeal that is involved in Peter’s words. Sons, daughters, slaves and everyone else who desires will receive the precious gift of the Holy Spirit. Even daughters will prophesy. We no doubt remember that all four daughters of Philip were able to prophesy (Acts 21:9). American evangelical scholar Darrell Bock says, “‘all flesh’…that people of every gender, age, and class are meant.” 34 Obviously, all the old barriers are now down in Christ (cf. 1 Cor. 12:13; Gal. 3:28; Eph. 3:6; Col. 3:11). Here we not only see miraculous gifts of prophecy but also miraculous visions and dreams, even among the young.
“Even on my servants, both men and women, I will pour out my Spirit in those days, and they will prophesy” (2:18). Both men and women, will prophesy. The barrier between men and women was an ancient one, going back to the Garden of Eden. The barrier was particularly evident among the Jews, since Jewish women had few rights. Now that ancient barrier was down also (cf. Gal. 3:28). The common people could now prophesy just as Eldad and Medad did when the Spirit came down upon them in the camp. At that time Moses spoke prophetically saying, “…I wish that all the LORD’s people were prophets and that the LORD would put his Spirit on them!” (Num. 11:29). Now the Lord had allowed the wish of Moses to come true at last.
We have all kinds of miraculous gifts of the Spirit mentioned here but it is interesting that the gift of tongues is not mentioned.35 Perhaps the Lord didn’t want us to get completely carried away with this one gift so that we could keep a healthy balance with the other miraculous gifts of the Holy Spirit.
“I will show wonders in the heavens above and signs on the earth below, blood and fire and billows of smoke. The sun will be turned to darkness and the moon to blood before the coming of the great and glorious day of the Lord” (2:19-20). Commentators have noticed that this verse has not been completely fulfilled. There were some awesome signs in the heavens and on earth as Jesus was crucified. The skies turned to darkness and the earth shook (Mk. 15:33; Matt. 27:54; cf. Matt. 28:2). These events were but types of the cosmic disasters that would befall the world in the last days.
Before the Lord’s return this sinful world and universe will go into convulsions. There will be wars, terrors, natural disasters, all speaking of the coming end of this age. The sun and moon will be darkened and the stars will fall from the skies (Matt. 24:29). I cannot forget listening to a Hebrew believer describe the “billows of smoke” that Joel mentions (Joel 2:28-32). He said the billows of smoke are described with the Hebrew word timarot. This is taken from the word for palm tree. When we lived around the Sea of Galilee there were numerous palm trees. We noticed that when palm trees were left untended, they took on the shape of small atomic bombs. The Bible says that this era will end with fire (2 Pet. 3:7, 10-12). Perhaps nuclear fire is involved in the end of this present evil age.
“And everyone who calls on the name of the Lord will be saved’” (2:21). This is a beautiful verse that gives all of us much assurance. No matter how difficult the times become, we can call upon the name of the Lord and be saved (rescued, delivered). This includes individual salvation from our sins and it also includes deliverance from disasters, just as Noah and the Hebrew Children experienced. Only a few years after the writing of Acts, Jerusalem met with an awful destruction under Titus and the Romans. It is interesting that the Christians, being forewarned by Jesus (Matt. 24:15-21), fled to safety in the city of Pella, just across the Jordan River. They were kept safe there while all those in Jerusalem either starved to death in the siege, were murdered, or were sold into slavery. The Jewish historian, Josephus, tells how almost 100 thousand were taken captive and just over a million died (Wars, Book VI, Chapter IX).
PETER PRESENTS JESUS
Fellow Israelites, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. Acts 2:22
Peter now moves from the prophets to introduce Jesus of Nazareth. This is a common title for Jesus that is used by Luke.36 Utley feels that this phrase possibly reflects the
“Branch” which is a Messianic title.37 In Israel recently an inscription with the word “Nazareth” was uncovered. It was the first mention of the city in Jewish epigraphy. This third or fourth century inscription may shed some light on an old controversy. From the Greek language of the New Testament it is impossible to determine whether or not Nazareth was spelled with a “z” or with a “tz.” The Hebrew inscription solves the problem in favor of the “tz.”
This revelation may clear up an even greater controversy, because it clearly links Nazareth with the Hebrew word “netzer,” meaning “branch.” 38 In Matthew 2:23, it is said, “and he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets: ‘He will be called a Nazarene.’” Scholars have been baffled by this statement for centuries, since there is no prophecy in the Bible stating this. Now through archeology we can understand how the prophecy is fulfilled, since Jesus was called “the Branch” (Isa. 11:1; Jer. 33:15; Zech. 3:8).
There are many scriptures in the Old Testament that speak of the Messiah or the Servant who would come and deliver Israel. Peter and the other disciples were thoroughly convinced that Jesus was and is that Messiah. After all, Jesus came presenting the signs and miracles that were required. The Jewish leaders witnessed these miracles (Gk. dynamesi). It was unfortunate that the Jewish leaders did not recognize him but rather decreed his death.
“This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross” (2:23). The Jewish people had waited patiently over the centuries for their Messiah. Now the most horrible thought is presented to them by Peter. They had crucified their own Messiah! The religious leaders of Israel had turned him over to the Romans for crucifixion. “The key point of this portion of Peter’s speech is that Israel’s leaders had rejected Jesus even though he had been attested to as God’s chosen one.” 39
Peter makes plain that the crucifixion of Jesus was no accident. It was God’s deliberate foreknowledge and plan that Jesus would be offered up for the sins of humanity. Jesus fulfilled perfectly the words spoken of him in Psalm 40:6-8: “Sacrifice and offering you did not desire— but my ears you have opened— burnt offerings and sin offerings you did not require. Then I said, ‘Here I am, I have come— it is written about me in the scroll. I desire to do your will, my God; your law is within my heart.’” Also, the Bible does say that Jesus’ crucifixion was determined before the world began (Rev. 13:8).
Although the idea of a crucified Savior was repugnant to the Jewish people (Deut. 21:23), it became the heart of the Christian gospel. Barker and Kohlenberger say, “Nowhere in the New Testament is the paradox of a Christian understanding of history put more sharply than in this earliest proclamation of the death of Jesus the Messiah…” 40
“But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him” (2:24). What an eternal paradox, in that the author of life (3:15) had to undergo the agony of death. Because Jesus was and is the author of life, death could not hold him in its clutches. We see that God raised Jesus from the dead. Death was “swallowed up in victory” (1 Cor. 15:54). It was this sure knowledge that caused the followers of Jesus to offer up their own lives for the sake of Christ. “He is risen!” became the rallying cry of the newly-born church.
“David said about him: ‘I saw the Lord always before me. Because he is at my right hand, I will not be shaken. Therefore my heart is glad and my tongue rejoices; my body also will rest in hope, because you will not abandon me to the realm of the dead, you will not let your holy one see decay. You have made known to me the paths of life; you will fill me with joy in your presence’” (2:25-28). This quote is from Psalm 16:8-11 in the Septuagint Greek version of the Bible. Peter will testify in verse 30 that David was a prophet of God. Some of the clearest Messianic prophecies in the Bible are from the mouth of David. Here it is brilliantly stated that the Messiah will not be left in death but will be resurrected by God’s great power. Now, the whole idea of an immediate resurrection was new to the people of Israel. They believed in a general resurrection on the last day, as we see in Jesus’ conversation of Martha (Jn. 11:24).41
David exults because he has God at his right hand. Thus, he will not be moved or overcome. His heart and tongue can rejoice at the assurance of the resurrection. He knew that his Messiah would not see the decay of death. Instead of death, the paths of life were opened up for the author of life. David could rejoice in a similar hope through the Messiah. He would not be left in the place of the dead. In Hebrew thought, this place was called Sheol or the abode of the dead (cf. Luke 16:23). It was the place where the dead were to be gathered for judgment.42 It is clear in scripture that when Jesus was raised from the dead he led these righteous captives in his train overcoming death entirely (Psa. 68:18; Eph. 4:8).
PETER SPEAKS OF DAVID
Fellow Israelites, I can tell you confidently that the patriarch David died and was buried, and his tomb is here to this day. Acts 2:29
Unlike the Messiah, David died, was buried and rested in Sheol. If the crowd on Pentecost was indeed gathered on the Temple Mount, David’s tomb could be seen from there.43 Today the so-called Tomb of David has been relocated to the area called Mount Zion, but this surely was not the original tomb. It was originally located in the City of David, south of the Temple Mount (1 Ki. 2:10; Neh. 3:16). This area of ancient Jerusalem has been recently excavated and it is thought that the tombs of the kings have been located. In fact, with my son, who is an Israeli tour-guide, I have stood at the entrance of these tombs.
The Jewish historian Josephus tells us that Solomon buried his father David in Jerusalem, with much pomp and magnificence. He notes that immense wealth was buried with David. Many centuries later, as Hyrcanus the high priest was being besieged by Antiochus, he dug into the tomb and took out three thousand talents to have the siege lifted. Later King Herod took out more of David’s riches (Josephus, Antiquities, Bk. VII, Ch. XV, 3).
Peter is saying plainly that the Psalm does not speak of David. He died and was buried. His body certainly rotted and he saw corruption.44 The Psalm in its essence was speaking of the Messiah who would not see corruption. Instead, he would be raised to life by the power of God.
“But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. Seeing what was to come, he spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead, nor did his body see decay” (2:30-31). David was a prophet as we can see from his many Psalms and other references. We should note particularly these scriptures, 2 Samuel 7:11-16; 23:2; Psalms 22:1f., 18; 69:21, 25; 89:3-4, 35-36; 132:11. It was implicit in Jewish understanding of that time that some of the Psalms had a future reference.45 Also it was a settled doctrine of that time that the kingdom of David was to be perpetual.46
“God has raised this Jesus to life, and we are all witnesses of it” (2:32). Peter is saying that David foresaw the coming of the Messiah and that the Messiah would spring from his own descendants. This Coming One would not be abandoned in death and would not see decay. God would not permit such a thing. True to David’s understanding, Jesus was raised from the dead and there were hundreds of witnesses to this fact. Coffman remarks how the resurrection of the Lord Jesus has become the bedrock and the cornerstone of our Christian faith.47
“Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear” (2:33). Jesus was not only raised from the dead but he is now exalted at the right hand of God. This is a place of awesome authority and power. Utley says of this heavenly position, “This is an anthropomorphic metaphor for the place of power, authority, and intercession… which is taken from Psalm 110:1.” 48
Jesus’ ascension made the giving of the Holy Spirit possible (Jn.16:7). What they were seeing and hearing was the evidence of that fact. Kretzmann says, “…the Jews were now witnessing to their great astonishment, both with their eyes in seeing the tongues of fire and with their ears in hearing the unlearned fishermen declare the great wonders of God in more than a dozen languages and dialects. It was testimony of a kind which no sane man among the hearers would dream of calling into question.” 49
“For David did not ascend to heaven, and yet he said, ‘The Lord said to my Lord: Sit at my right hand until I make your enemies a footstool for your feet’” (2:34-35). Peter is bringing out the simple fact that David was still dead and in the tomb. His body had decomposed and it witnessed corruption. David was not raised up to sit at the right hand of God. The prophet David was speaking about the Messiah who did not see corruption but who was raised from the dead and took his seat beside God in the heavenly places, just as Psalm 110 had predicted. This psalm was dear to the early Christians and it was quoted more than any other scripture from the Old Testament.50
“Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah” (2:36). F. F. Bruce remarks here how “The first apostolic sermon concludes with the first apostolic creed; ‘Jesus is Lord. (cf. Rom. 10:9; 1 Cor. 12:3; Phil. 2:11).’” 51 What an absolutely terrible thought it was that the Jewish people had crucified their very own Messiah, for whom they had waited the many hundreds of years. He was now acclaimed by God in heaven to be both Lord and Messiah.
Barker and Kohlenberger note how six themes are seen in early Christian preaching: “1. The age of fulfillment has dawned. 2. This has come about through the ministry, death and resurrection of Jesus…3. Jesus was raised from the dead and is now exalted at God’s right hand. 4. The presence of the Holy Spirit is the sign of Christ’s power and glory. 5. The Messianic Age will soon end in the return of Christ, 6. The preaching always ends by an appeal for repentance…” 52
PETER MAKES HIS FINAL APPEAL
When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Acts 2:37
We see a remarkable change come upon the Jewish people here. They had allowed their own Messiah to be crucified through the hardness of their hearts and their own lack of sensitivity. Suddenly, they are cut to the heart with grief and sorrow. They cry out in utter despair and ask what they can now do. How do we account for this drastic change? We must understand that the Holy Spirit, who was working mightily, had convicted their hearts. We understand in scripture that it is the Holy Spirit who convicts of sin. (Jn. 16:8; 1 Thess. 1:5). All the preaching in the world cannot convict a person of sin. We must understand this and trust the Holy Spirit to do this delicate job. It is only by the Holy Spirit that we see into the spiritual world. It is only by the Holy Spirit that we are born again (Jn. 3:5-7).
In this verse we see something else. We see the amazing effect of the cross of Christ. When these people realized that they had crucified Jesus, their hearts broke. We remember that Jesus had said, “And I, when I am lifted up from the earth, will draw all people to myself” (Jn. 12:32). Peter was preaching the cross and it drew the people to Jesus. Barclay relates this account: “Once a missionary told the story of Jesus in an Indian village. Afterwards he showed the life of Christ in lantern slides thrown against the white-washed wall of a house. When the Cross appeared on the wall, one man rose from the audience and ran forward. ‘Come down from that Cross, Son of God,’ he cried. ‘I, not you, should be hanging there.’ The Cross, when we understand what happened there, must pierce the heart.” 53
Utley points out how the Greek here for cut or pierced is the union of kata plus nussō, and how this Greek root appears at the crucifixion in John 19:34. He remarks, “Peter’s sermon nailed these hearers to the truth of the gospel…” 54 Peter had used the natural sword in the garden and had made a big mess that Jesus had to clean up (Jn. 18:10). At Pentecost Peter had used the sword of the Spirit.55 With this sword there was no mess but a mighty message that changed thousands of hearts.
“Peter replied, ‘Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit’” (2:38). This is very simple instruction for being saved and born again. My, how we have complicated it over the centuries! We notice here that those who receive Christ also receive the gift of the Holy Spirit. Somehow this has gotten confused in modern times and Christians have come to think that the Holy Spirit is given sometime later, as some sort of “second blessing.”
Let us look at the Greek word repent (metanoēsate). This means to change one’s mind and one’s life, and to do it now.56 Perhaps this idea may be clearer in the Hebrew of the Old Testament, with the idea of turning away from one’s sins or changing direction.57
The second thing Peter mentions is baptism. This was not a new picture for the Jewish people. John the Baptist had already come preaching a baptism of repentance (Mk. 1:4) and great crowds went out to him. Jesus had also stressed baptism for those who followed him (Jn. 4:1-2). For ages, the Jews had used the mikvah pools for ritual purification. In fact, there were many such pools in the temple area. The big change was this, that now people were to be baptized in the name of Jesus. We might well say that to be baptized is the Lord’s first command to the new Christian.
We have gotten this whole thing of baptism all confused in the past two thousand years. New Testament baptism came immediately after repentance and faith in Jesus. It was not a ritual for babies but for the newborn of Christ. It was not to be delayed for teaching or to the end of life, but to be done immediately. Baptism was an immersion in water as a sign of repentance and the new life. Bruce says, “The idea of an unbaptized Christian is simply not entertained in the New Testament.” 58 Barclay adds about the early church, “…it was the universal practice of the church that the new convert was baptized immediately.” 59
Some have taken this verse as proof that baptism is a necessary part of salvation. Barnes says: “There is nothing in baptism itself that can wash away sin. That can be done only by the pardoning mercy of God through the atonement of Christ. But baptism is expressive of a willingness to be pardoned in that way, and is a solemn declaration of our conviction that there is no other way of remission.” 60 Barker & Kohlenberger say, “… it runs contrary to all biblical religion to assume that outward rites have any value apart from true repentance and an inward change.” 61 Bruce, adds: “…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.” 62
“The promise is for you and your children and for all who are far off— for all whom the Lord our God will call” (2:39). Peter makes clear that the promise of the Holy Spirit is for every believer in Christ, without exception (cf. 1 Cor. 12:13). I still remember an event that happened many years ago while I was alone in my hotel room. At that time I was a bewildered preacher, knowing that there was much more in the gospel than I had experienced. Finally, in desperation, I laid hold on this verse, realizing my qualification as being one of those who was “far off.” At that moment, I took this verse as my own, opened my mouth in faith, and to my utter amazement began to speak in a language that I did not understand. That gift of tongues has never left me in all these years and is a constant affirmation that the Holy Spirit of God resides in my life. How sad it is that in our theology we have separated the Holy Spirit’s filling and his blessings from salvation itself.
Pentecost and the baptism of the Spirit was a one-time historical event. It will not be repeated.63 Neither are we requested to pray for the baptism of the Holy Spirit. What I experienced was a long-neglected filling of the Spirit which I had done without through my previous ministry. It was an opening up of great spiritual resources and spiritual gifts.
There is a similar promise of the Spirit in Isaiah 44:3: “For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessing on your descendants.” There is another in Isaiah 59:21: “‘My Spirit, who is on you, will not depart from you, and my words that I have put in your mouth will always be on your lips, on the lips of your children and on the lips of their descendants— from this time on and forever,’ says the LORD.”
Now as Peter winds up his great sermon it is said: “With many other words he warned them; and he pleaded with them, ‘Save yourselves from this corrupt generation’” (2:40). We remember that Luke was not a witness of the Pentecost event. During his two years with Paul in Israel he must have interviewed many who did experience it. Through those records he has put together the essence of what was said by Peter. He notes that the sermon went on with many more exhortations.
Peter boldly calls their generation a corrupt one. Actually, Jesus had already called them an unbelieving, adulterous and perverted generation (Matt. 16:4; 17:17). Guzik says, “Any generation that is responsible for putting Jesus to death is a perverse generation.” 64
“Those who accepted his message were baptized, and about three thousand were added to their number that day” (2:41). Just imagine! Three thousand souls added to the church in one day! What a bountiful Pentecost harvest it was! The real first-fruits were coming in. Bruce remarks: “Through the apostolic witness Jesus thus acquired more followers in one day than in the whole of his public ministry…they would perform greater works than they had ever seen him do (Jn. 14:12).” 65 If there were only six thousand Pharisees in the whole land as Josephus estimates, half their number had come into the church in one day.66 Stott remarks, “The body of Christ in Jerusalem multiplied twenty-six times, from 120 to 3,120.” 67
We might wonder how so many people could be baptized at one time. There were no church baptisteries yet built and the Jordan River was some distance from Jerusalem. Recent archaeological activity on the temple mount has answered this question. Dozens of mikvaot (ritual immersion pools) have been uncovered near the great southern entryway of the temple. These would have been sufficient for all the people to have been baptized in short order.
A PICTURE OF THE NEW TESTAMENT CHURCH
They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Acts 2:42
Stott sees this as “…a beautiful little cameo of the Spirit-filled church.” 68 It would be well for us to look at some of the Greek words in this section so that we can learn more about how a church is supposed to function. These people had devoted themselves to apostolic teaching. The Greek here is proskarterountes and it means to attend constantly, continue steadfastly and to adhere to.69 All of us at times have probably wished that our church could have a visit from Paul, Peter or other of the apostles. Our wish has been granted. In the New Testament, God has given us a compilation of apostolic teaching that will direct us and help us through this evil age. Unfortunately, many churches do not pay much attention to this apostolic teaching.
This was not the case with the early church. The early church also devoted itself to fellowship with one another. The Greek for fellowship is the beautiful word koinōniāi. It has a broad range of meaning, encompassing association, community, generous sharing, giving, friendship.70 We might say that the early church operated like one big family, loving one another, helping one another and sharing all things together.
We even see them all breaking bread and eating together. Bible scholars have pretty well determined that this was not just a common meal but that somehow it included what we call the Lord’s Supper.71 Barker and Kohlenberger say, “Undoubtedly ‘the breaking of bread’ was an occasion for joy, love, and praise because it was connected with Jesus.” 72 We cannot get over the impression that these people really liked each other and loved being together. From our common experience, we realize that fellowship and friendship often result from dining together. Today many business transactions are sealed over a meal together.
Luke adds that prayer was a part of this common experience. The Greek actually reads “the prayers.” Obviously, this was something very special to the people.
“Everyone was filled with awe at the many wonders and signs performed by the apostles” (2:43). Some churches may be doing quite well with common meals and that is good. However, most of us fall down when it comes to the wonders and signs performed. Perhaps one reason for this is that we are no longer filled with fear, awe and expectancy (Gk. phobos). Utley comments, “We get the English ‘phobia’ from this term ‘awe’ or ‘fear.’ God’s presence and power caused a holy atmosphere, even unsaved sinners were aware of the sacredness of the time and place!” 73 It seems that our big problem is that we like to keep things under our control. When God’s presence comes, strange and uncontrollable things can happen. There are healings and miracles of all types. Someone may even speak in tongues or prophesy. It can be unsettling for some.
“All the believers were together and had everything in common” (2:44). There are those who have tried to say that the early church practiced Communism. That was certainly not the case. The Bible teaches throughout that people can own property. We even see that made plain in the early church. They still owned houses for they broke bread in their homes (v. 46). Acts 5:4 makes clear that private property was in complete control of its owners.
Communism has been a colossal failure worldwide, although quite a number of today’s college and university professors still hold it in high regard. Coffman has a succinct explanation for the differences in Christianity and Communism. He says, “Christians, through love, parted their goods unto all men. Communists part all men from their goods.” 74 It is shocking when we consider this: “…the American colonies, on the eve of the revolution in 1770, had a higher per-capita real income than did Gorbachev’s Soviet Union 220 years later!” 75
There were some groups in early times that practiced something similar to the Christian model. The Essenes at Qumran held all their possessions in community.76 However, the Essenes forced this requirement on their new adherents while the Christian sharing was strictly voluntary. We also know that Jesus and his disciples shared a common purse between them.77 Again, this seemed to be a voluntary thing so far as we can tell. In this verse we once more run into the beautiful word koinōniāi which speaks of sharing all things. This sense of community is an absolute necessity for church life today. Barclay sums it up saying, “…God knows nothing of solitary religion.” 78
“They sold property and possessions to give to anyone who had need” (2:45). As we have noted, they did not sell all their possessions. They were certainly not penniless and homeless because they gave to the needy and shared each other’s houses. It is likely that they understood a principle long forgotten today. The principle is seen in Luke 6:38: “Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.” It seems that these early Christians were carrying on the Jewish tradition of gifts and offerings. When we add up all the offerings of Israel we will be amazed to find that they were always giving more than 50 percent of all their incomes to the Lord.
Interestingly, we do not see this sharing commanded. We do not see it later as apostolic instructions. We do not even see it continuing in the early church. It was simply an explosion of love that happened with the pouring out of the Spirit upon humanity.
“Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved” (2:46-47). It is interesting that the early church did not forsake the temple with its offerings and its times of prayers at 9:00 AM and 3:00 PM. They still considered themselves as part of Israel, although they now had a radical new understanding of sacrifice, prayer and worship. They no doubt met together for worship at Solomon’s portico (Acts 3:11; 5:12), the covered colonnade on the east side of the outer court where Jesus had earlier taught them (Jn. 10:23).79
Of course they also met in homes as we have mentioned. They just could not get enough of each other. I can remember in some of our home groups over the years how we were so excited to get to the meetings. We just almost wanted to live together as one great family.
The people abounded with gladness (Gk. agalliasei) and sincerity or simplicity of heart (Gk. aphelotēti). The idea conveyed here is that the people had “an unworldly simplicity” 80 This reminds us that we often get things much too complicated in our churches.
When all these elements came together the Lord added to the church. Guzik says, “This is Gods prescription for church growth. If we take care to follow the example of Acts 2:42-47a, God will take care of growing the church himself.” 81 Luke will not let us forget the overall theme of Acts. Jesus had expressed it in his own words (Acts 1:8), “…and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”