PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| The Coming of the Holy Spirit | Coming of the Holy Spirit | The Day of Pentecost | The Coming of the Holy Spirit | Pentecost |
| 2:1-4 | 2:1-4 | 2:1-4 | 2:1-4 | 2:1-4 |
| The Crowds Respond | ||||
| 2:5-13 | 2:5-13 | 2:5-13 | 2:5-13 | 2:5-13 |
| Peter’s Speech at Pentecost | Peter’s Sermon | Peter’s Sermon | Peter’s Sermon | Peter’s Address to the Crowd |
| 2:14-21 (17-21) |
2:14-39 (17-21) |
2:14-21 (17-21) |
2:14-21 (17-21) |
2:14-21 (17-21) |
| 2:22-28 (25-28) |
(25-28) | 2:22-28 (25-28) |
2:22-28 (25-28) |
2:22-28 (25-28) |
| 2:29-36 (31b) (34b-35) |
(34b-35) |
2:29-36 (31b) (34b-35) |
2:29-35 (31b) (34b-35) |
2:29-35
(34b-35) |
| 2:36 | 2:36 | |||
| The Call to Repentance | The First Conversions | |||
| 2:37-42 | 2:37-42 | 2:37 | 2:37-41 | |
| A Vital Church grows | 2:38-39 | |||
| 2:40-47 | 2:40-42 | The Early Christian Conversions | ||
| Life Among the Believers | Life Among the Believers | 2:42 | ||
| 2:43-47 | 2:43-47 | 2:43-47 | 2:43 | |
| 2:44-45 | ||||
| 2:46-47 |
READING CYCLE THREE (see
“Bible
Interpretation Seminar”)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.
- First paragraph
- Second paragraph
- Third paragraph, etc.
CONTEXTUAL INSIGHTS
A. This is the first sermon of the New Age. Notice the OT quotes and allusions in
Acts 2. Peter is preaching to Jews from all over the Mediterranean world. The Scriptures he chooses reflect Jesus’ teachings of the two on the road to Emmaus (cf. Luke 24:21-32) and His post-resurrection visits with the disciples (cf. Luke 24:45).
1. Acts 2:16-21 – Joel 2:28-32
2. Acts 2:25-28 – Psalm 16:8-11
3. Acts 2:30 – an allusion to 2 Sam. 7:11-16 and Ps. 89:34 or 132:11
4. Acts 2:34-35 – Psalm 110:1
B. The fulfillment of Joel’s eschatological prophecy is a physical manifestation that the judgment of God that withdrew His Spirit from Israel after Malachi (or the author of Chronicles) is over! The Spirit has returned in Great Commission power and purpose!
C. The confusion of languages from the Tower of Babel (cf. Genesis 11) is now reversed (at least symbolically). The New Age has begun.
D. For now the “tongues” of Acts are different from the tongues of Corinth. There is no need for an interpreter. The message is exclusively evangelistic.
Tongues in Acts are for believing Jews to recognize that God has accepted a new racial/geographical group of people into the Kingdom (i.e., Samaritans, Romans, etc.).
The Corinthian tongues fit the cultural model of the Delphi Oracle. They address God not humans (cf. 1 Cor. 14:2). They edify the speaker (cf. 1 Cor. 14:4). Please do not take these observations as negative in any sense to the Corinthian model (cf. 1 Cor. 14:5,18). I believe it is still an ongoing spiritual gift. However, because of the questions of 1 Cor. 12:28-29, which expect a “no” answer, they are not for every believer! See full notes on the subject at 1 Corinthians 12 and 14 at www.freebiblecommentary.org
WORD AND PHRASE STUDY
÷ACTS 2:1-4
NASB (UPDATED) TEXT: ACTS 2:1-4
1When the day of Pentecost had come, they were all together in one place. 2And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. 3And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. 4And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance.
2:1 “Pentecost” This annual Jewish Feast is also called “Feast of Weeks” (cf. Exod. 34:22;
Deut. 16:10). The term “Pentecost” means “fiftieth.” This feast was held fifty days (seven weeks)
after Passover (i.e., numbering from the second day of the Feast of Unleavened Bread). It had
three purposes in Jesus’ day:
- commemoration of giving of the Law to Moses (cf. Jubliees 1:1)
- thanksgiving to God for the harvest
- an offering of the first fruits (i.e., a sign of YHWH’s ownership of the whole
harvest) of the grain harvest. The OT background is in Exod. 23:16-17; 34:22;
Lev. 23:15-21; Num. 28:26-31 and Deut. 16:9-12.
| NASB, NRSV, REB | ”had come” |
| NKJV | ”had fully come” |
| TEV | ”came” |
| NJB | ”came around” |
| Peshitta | ”was fulfilled” |
This is literally “had been filled.” It is a PRESENT PASSIVE INFINITIVE. This
was a divine appointment and fulfillment of divine purpose. It is used only in Luke’s writings
(cf. Luke 8:23; 9:51; here; and a similar metaphor in Luke 2:6). Human history is calendared by YHWH.
M. R. Vincent, Word Studies, vol. 1, p. 224, reminds us that the Jews saw the
day as a container to be filled. The time of Pentecost had fully come! It was also the time of God’s
special inauguration of the Age of the Spirit, the beginning of the church.
▣ “they were all together in one place” This phrase implies unity of both place and mind
(cf. Acts 1:14). It is not certain where this occurred. It was probably in the “upper room”
(cf. Acts 1:13; “house,” Acts 2:2), but at some point the Temple is involved in this experience
(cf. Luke 24:53; size of group in Acts 2:47).
2:2 “came from heaven a noise like a violent rushing wind” In this entire section the emphasis
is on the sound, not the wind or fire. This is similar to Gen. 3:8. In the OT the word ruah
(BDB 924) is used of breath, wind, and Spirit (cf. Ezek. 37:9-14); in the NT pneuma is used
of wind and the Holy Spirit (cf. John 3:5-8). The term wind in this verse is pnoē. It
is used only here and in Acts 17:25. The term pneuma is used of the Spirit in Acts 2:4.
Special Topic: Spirit
(pneuma) in the NT
2:3 “tongues as of fire distributing themselves” The text appears to describe a sound and
light event. The light-like fire was at first unified, but broke into separate manifestations and
gathered on each believer. Each person in the Upper Room—Apostles, Jesus’ family members, and
disciples—had visible confirmation of their inclusion. The church was one!
The Feast of Pentecost had developed in Judaism as a celebration of the giving of
the Law to Moses on Mt. Sinai (when the tradition developed is uncertain, it was definitely by
the second century A.D., but probably much earlier). Therefore, the loud wind and
fire may be a reminder of the awesomeness of YHWH descending on Horeb (cf. Exod. 19:16).
In the OT fire symbolizes
- the presence of deity
- judgement (cf. Isa. 66:15-18)
- purification (cf. Exod. 3:2; Deut. 5:4 and Matt. 3:11)
Luke is using an analogy to try to express a unique occurrence of a physical manifestation
of the Spirit.
▣ “each one of them” There was no distinction made between Apostles or disciples; men
or women (cf. Joel 2:28-32; Acts 2:16-21).
2:4 “they were all filled with the Holy Spirit” This event is mentioned in Luke 24:49 and called
“the promise of My Father.” “Filling” is repeatable (cf. Acts 2:4; 4:8,31; 6:3,5; 7:55; 9:17; 11:24;
13:9). It implies daily Christlikeness (cf. Eph. 5:18 compared with Col. 3:16). This is different
from baptism of the Spirit, which denotes the initial Christian experience or incorporation into
Christ (cf. 1 Cor. 12:13; Eph. 4:4-5). Filling is the spiritual empowering for effective ministry
(cf. Eph. 5:18-20), here evangelism! See note at Acts 3:10.
In many ways some segments of Evangelicalism have reacted to what they see as excess
in the area of spiritual experience and have depreciated the NT emphasis on the Holy Spirit. Two
books that have helped me work through this issue are by Gordon Fee.
- Gospel and Spirit
- Paul, the Spirit, and the People of God
See full note at Acts 5:17.
Special Topic: Filled with
the Spirit
| NASB, NKJV | ”began to speak with other tongues” |
| NRSV | ”began to speak in other languages” |
| TEV | ”talk in other languages” |
| NJB | ”began to speak in different languages” |
| Peshitta | ”began to speak in various languages” |
| REB | ”began to talk in other tongues” |
Literally it is “other tongues” (heterais glōssais). The translation
“different languages” reflects the understanding of this term based on the context of Acts 2:6 and 11.
The other possible translation is “ecstatic utterances,” based on 1 Corinthians 12-14 and possibly
Acts 2:13. It is uncertain how many different languages were being spoken, but it was many. If you
try to add up all the countries and regions in Acts 2:9-11 it must have been well over twenty. Several
of the 120 believers must have spoken the same language.
God did something unique and powerful to inspire this small group of frightened
men and women waiting in a locked upper room to become bold proclaimers of the gospel (both men
and women). Whatever this initial sign of the coming of the promised Holy Spirit was, God also
used it to confirm His acceptance of other groups (e.g., Samaritans, Roman army officers, and
Gentiles). “Tongues” in Acts was always a sign to believers that the gospel had overcome another
ethnic, geographical barrier. There is a distinctive difference between the tongues of Acts and
Paul’s later ministry in Corinth (cf. 1 Corinthians 12-14).
Theologically it is possible that Pentecost is the direct opposite of the tower
of Babel (cf. Genesis 10-11). As prideful, rebellious humans asserted their independence (i.e.,
refusal to disperse and fill the earth), God implemented His will by the insertion of multiple
languages. Now, in the new age of the Spirit, the nationalism which impedes humans from uniting
(i.e., one world government of the eschaton) has for believers been reversed. Christian fellowship
across every human boundary (i.e., age, sex, class, geography, language) is the reversal of the
consequences of Genesis 3.
Special Topic: Speaking in Tongues
▣ “as the Spirit was giving them utterance” The VERB is IMPERFECT ACTIVE
INDICATIVE, meaning the Spirit began to give them. The word “utterance” (apophtheggomai) is
a PRESENT PASSIVE (deponent) INFINITIVE. This term is only used by
Luke in Acts (cf. Acts 2:4,14; 26:25). It is used in the Septuagint for the speaking of prophets
(i.e., Spirit-inspired speech, cf. Deut. 32:2; 1 Chr. 25:1; Ezek. 13:9,19; Mic. 5:11; Zech. 10:2).
I prefer this interpretation to the Classical Greek etymological meaning “raised volume,”
“impassioned speaking,” or “elevated rhetorical speaking.” Luke knew the Septuagint and was influenced
by its terminology. The Septuagint was the Bible of the Mediterranean world and became the Bible of
the Church.
Special Topic: Spirit in the NT
÷ACTS 2:5-13
NASB (UPDATED) TEXT: ACTS 2:5-13
5Now there were Jews living in Jerusalem, devout men from every nation under heaven. 6And when this sound occurred, the crowd came together, and were bewildered because each one of them was hearing them speak in his own language. 7They were amazed and astonished, saying, “Why, are not all these who are speaking Galileans? 8“And how is it that we each hear them in our own language to which we were born? 9“Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, 11Cretans and Arabs — we hear them in our own tongues speaking of the mighty deeds of God.” 12And they all continued in amazement and great perplexity, saying to one another, “What does this mean?” 13But others were mocking and saying, “They are full of sweet wine.”
2:5 “devout” This term means “taking hold of something well” (cf. LXX Lev. 15:31; Micah 7:2).
In the case of first century Judaism, it implies a reverence toward God and the traditions of the
Elders (i.e., Oral Traditions, which became the Talmud). These were pious, religious men
(cf. Acts 8:2; 22:12; Luke 2:25). This is similar in meaning to “blameless” used of Noah and Job.
Special Topic: Blameless, Innocent,
Guiltless, Without Reproach
▣ “from every nation under heaven” All male Jews were strongly urged to attend the
three major annual feast days (cf. Leviticus 23) at the Temple (cf. Deut. 16:16). There were
- probably pilgrims from all over the Mediterranean area who had come to Jerusalem for
Passover and stayed until Pentecost - permanent residents who had moved from somewhere outside of Jerusalem (cf. use of
the word in Acts 4:16; 7:24; 9:22,32)
This has great theological implications (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8).
Special Topic: YHWH’s Eternal
Redemptive Plan
2:6 “when this sound occurred” This could refer to (1) the noise of the rushing wind
(cf. Acts 2:2) or (2) the believers speaking in other languages (cf. Acts 2:4).
| NASB, NRSV, NJB, REB | ”bewildered” |
| NKJV, Peshitta | ”confused” |
| TEV | ”excited” |
This same term is used in the Septuagint in Gen. 11:7,9, relating to the confusion
of languages at the Tower of Babel. I think Pentecost is the symbolic reversal of the nationalism
begun at the Tower of Babel, first in punishment for mankind’s sinful rejection of God’s will to
disperse and second for mankind’s protection from a one-world government. The Jerome Biblical
Commentary, vol. 2, p. 172, further reinforces this view by the use of diamezizō
in Acts 2:3, which is a rare term, but also used in the Septuagint of Deut. 32:8 for dispersion
of the Tower of Babel. Believers are no longer separated by nationality! See note at Acts 9:22.
▣ “the crowd came together” This implies that this occurred in the Temple area because
a great crowd could not fit in a small upper room or in the small streets of Jerusalem.
▣ “And how is it that we each hear them in our own language to which we were born” This
may have been a miracle of hearing, not necessarily speaking (cf. Acts 2:8 and 11). If this many people,
all speaking a different language, spoke at the same time it would be confusion. This is the theological
reversal of The Tower of Babel (cf. Genesis11).
This is the Greek term dialektos (cf. Acts 2:8), from which we get the English
term “dialect.” Luke uses this term often in Acts (cf. Acts 1:19; 2:6,8; 21:40; 22:2; 26:14). It is
used in the sense of “language.” However, in this context, dialect may be the intended meaning. These
Jews heard about Jesus in their mother dialect. This was meant to be a confirming sign to them of the
truthfulness of the new message about God and its universal inclusion!
2:7,12 Notice all the different terms expressing high emotions in this context.
- sunechō, “bewildered” (Acts 2:6)
- existēmi, “amazed” (Acts 2:7)
- thaumazō, “astonished” (Acts 2:7)
- diaporeō, “perplexed” (Acts 2:12)
▣ “Why, are not all these who are speaking Galileans” This rhetorical question (expecting
a “yes” answer) was asked because of their northern accent (i.e., dialect, cf. Matt. 26:73). The
word “why” reflects the Greek term idou (behold), used twenty three times in Acts and Luke.
2:9 “Parthians, Medes, Elamites, and residents of Mesopotamia” All of these groups were from the
Fertile Crescent (Mesopotamia), where Abraham was called from (Ur of the Chaldees, cf. Gen. 11:28)
and from where Israel and Judah had been exiled (Assyrian, Babylonian).
▣ “Judea” Why is Judea listed between two other unrelated countries? Why is it listed
without the ARTICLE, which would be grammatically correct? Why would it surprise
people of Judea that Galileans spoke Aramaic? Because of these questions many have that supposed
an early scribal error has occurred and this term refers to another nation.
- Tertullian, Augustine ‒ Armenia
- Jerome ‒ Syria
- Chrysostom, Erasmus ‒ India
- for several modern suggestions see Bruce M. Metzger, A Textual Commentary
on the Greek New Testament, p. 293.
2:9-10 “Cappadocia, Pontus and Asia, Phrygia and Pamphylia” These were groups from modern Turkey.
2:10 “Egypt and the district of Libya around Cyrene” These were groups from North Africa.
▣ “from Rome” Jewish pilgrims who were converted on this occasion may have been the origin
of the church in Rome.
▣ “proselytes” This refers to Gentile converts to Judaism who were required
- to keep the Mosaic law
- that males be circumcised
- to baptize themselves before witnesses
- when possible to offer a sacrifice in the Temple
They were present in Jerusalem because all Jewish males were required to attend the
three major feast days annually (cf. Exodus 23 and Leviticus 23).
2:11 “Cretans” This was a large island in the Mediterranean close to Turkey. It may have stood
as a collective term for all the islands of the Aegean.
▣ “Arabs” This would refer to the descendants of Esau. There were numerous Arab tribes
spread out across the southern Near East. This list represented to Jewish people of the first
century the entire known world. It may be a metaphor similar to the seventy languages of the
world as a Jewish symbol of all humanity (cf. Luke 10). This same idea is expressed in Deut. 32:8 in the LXX.
2:12 These pilgrims recognized this special event as a sign of significance. Peter seizes
the moment to answer their questions.
2:13 “They are full” This is a PERIPHRASTIC PERFECT PASSIVE INDICATIVE, which
asserts that these disciples had drunk themselves into a state of drunkenness and they remained intoxicated.
▣ “sweet wine” One explanation of the situation was that these followers of Jesus were
drunk (cf. Eph. 5:18a). How did drunkenness explain the linguistic abilities? I am sure there was
also an atmosphere of excitement and joy.
Special Topic: Biblical Attitudes
Toward Alcohol and Alcoholism
÷ACTS 2: 14-21
NASB (UPDATED) TEXT: ACTS 2: 14-21
14But Peter, taking his stand with the eleven, raised his
voice and declared to them: “Men of Judea and all you who live in Jerusalem, let this be known to you and give
heed to my words. 15“For these men are not drunk, as you suppose, for it is only the third
hour of the day; 16but this is what was spoken of through the prophet Joel:
17‘And it shall be
in the last days,‘ God says,
‘That I will pour forth of My Spirit on all mankind;
And your sons and your daughters shall prophesy,
And your young men shall see visions,
And your old men shall dream dreams;
18Even on My bondslaves, both men and women
I will in those days pour forth of My Spirit
And they shall prophesy.
19‘And I will grant wonders in the sky above
And signs on the earth below,
Blood, and fire, and vapor of smoke.
20‘The sun will be turned into darkness
And the moon into blood,
Before the great and glorious day of the Lord shall come.
21‘And it shall be that everyone who calls on the name of the
Lord will be saved.’
2:14 “Peter” Just think, of all the disciples, Peter was the one to preach the first
Christian sermon! The one who denied knowing Jesus three times (cf. Luke 23)! Peter’s change
from cowardice and denial to boldness and spiritual insight is another evidence that the age
of the Spirit had dawned with life-changing power. This is his first recorded sermon in Acts.
It shows us the content and emphasis of the preaching of the Apostles. These apostolic
sermons form an important part of Acts.
Special Topic: The Kerygma
of the Early Church
▣ “with the eleven” This shows two things:
- Peter is the spokesman, but still part of the Apostolic group. He does not speak alone or
on his own authority. The Spirit speaks uniquely through this whole group of called,
eyewitnesses. - Matthias, though we know nothing about his ministry, has officially become part of the Apostolic group.
▣ “Men of Judea and all who live in Jerusalem” The people addressed here seem to be
different from the pilgrims delineated by nationality in Acts 2:7-11.
▣ “Let this be known to you and give heed” These are both IMPERATIVES. The
first is a PRESENT ACTIVE and the second an AORIST MIDDLE (deponent). Peter
wants their undivided attention.
This phrase is apparently a Semitic idiom. It is used twice to introduce Peter’s
sermons (cf. Acts 2:14; 4:10) and twice with Paul (cf. Acts 13:38; 28:28). Luke was a Gentile
convert as an adult. This vestige of Semitic idioms shows that Luke does not create the sermons
in Acts for his own theological purposes, but faithfully summarizes his sources.
2:15 “these men are not drunk” Peter, responding to the charge in Acts 2:13, says it was
too early for Orthodox Jews to drink wine. This follows the rabbinical interpretation of
Exod. 16:8 (cf. E. M. Blaiklock, Tyndale NT Commentary Series, Acts, p. 58).
▣ “third hour” This would have been 9:00 a.m. It was the time of the daily morning
sacrifice in the Temple. It had become a special prayer time for Jews. The “third hour” is a
Jewish time indicator. New Testament authors (esp. John) use both Jewish and Roman time indicators.
2:16 “this is what was spoken of through the prophet Joel” This is a quote from Joel 2:28-32
from the Septuagint. Jesus Himself may have been the source of identifying this prophetic passage as
being fulfilled (cf. Luke 24:27,45).
2:17 “in the last days“ This phrase is Luke’s alteration of
the Septuagint’s text and should not be in capital letters. In the OT this phrase referred to
the end of time and the coming of the Messianic Age. In the NT the “last days” referred to the
overlapping of the two Jewish ages. The New Age began at Jesus’ incarnation in Bethlehem and will
last until His Second Coming. We live in the tension between “the already” and “the not yet” of
the Kingdom of God.
Special
Topic: This Age and the Age to Come
▣ “God says” Codex Bezae, MS D, has kurios (Lord). Does Kurios refer
to OT YHWH or to Jesus, the Messiah? It is surely possible that Theos (God) was a scribal
attempt to clarify the speaker.
▣ “I will pour forth My Spirit on all mankind“ Note the
universal element (cf. Acts 2:39). All the old traditional barriers are down in Christ
(cf. 1 Cor. 12:13; Gal. 3:28; Eph. 3:6; Col. 3:11). Although no Jew-Gentile distinction is
mentioned in Joel 2, notice Acts 2:38, which implies no distinctions. YHWH is sharing His
Spirit with all humans made in His image (literally, “all flesh”), which is asserted in Gen. 1:26-27.
▣ “sons and your daughters shall prophesy. . .both men and women,
I will pour forth My Spirit“ This may be a specific fulfillment of Num. 11:29. Note
that there is no gender distinction.
Special Topic: Women in the Bible
▣ “prophecy” There are at least two ways to understand this term: (1) in the
Corinthian letters this term refers to sharing or proclaiming the gospel (cf. Acts 14:1; Acts 2:17)
(2) the book of Acts mentions prophets (cf. Acts 12:27; 13:1; 15:32; 22:10, even prophetesses, 21:9),
who predict the future.
The problem with this term is, how does the NT gift of prophecy relate to OT prophets?
In the OT prophets are the writers of Scripture. In the NT this task is given to the original
twelve Apostles and their helpers. As the term “apostle” is retained as an ongoing gift
(cf. Eph. 4:11) but with a changed tasks after the death of the Twelve, so too, the office
of prophet. Inspiration has ceased, there is no further inspired Scripture (cf. Jude 3,20).
New Testament prophets’ primary task is the proclamation of the gospel, but also a different
task, possibly how to apply NT truths to current situations and needs.
▣ “young men. . .old men“ Note that there is no age distinction.
2:18 “even on my bondslaves“ Notice that there is no socioeconomic
discrimination. Peter has added the term “prophesy” to Joel’s prophecy. It is not in the Masoretic
Hebrew text or the Greek Septuagint, but it is implied from Acts 2:17.
As Luke 24 (Acts 2:3,6,12,17,32,36,40,51) has several textual variants, so too, Acts
(i.e., 2:11,18,37,44). These variants are often related to a shorter text found in MS D (Bezae from
the 5th century) and in a few Old Latin versions (itd from the 5th
century). Usually this western family of Greek manuscripts adds phrases, but in Luke/Acts it has
the shorter readings. Most English translations include all the Alexandrian family of manuscripts’
longer version.
See Introduction to Acts, “Opening Statements,” E.
2:19-20 This is apocalyptic language, which is obvious because Peter asserts that this was
fulfilled, yet none of these specific natural phenomena occurred, except possibly the darkness
while Jesus was on the cross. It speaks in figurative language of the coming of the Creator and
Judge. In the OT His comings may be for blessing or judgment. All creation convulses at His
approach (cf. Isa. 13:6ff and Amos 5:18-20). In the OT prophecy there is no obvious distinction
between the Incarnation (first coming) and the Parousia (second coming). The Jews were
expecting only one coming and that of a powerful Judge/Deliverer. A very helpful book on apocalyptic
language is D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking Prophetic and Apocalyptic
Language.
Special Topic: Apocalyptic
Literature
2:20 “the Great and Glorious Day of the Lord” The term “glorious” is from the same root as
epiphaneia, which is often used of Jesus’ Second Coming (cf. 1 Tim. 6:14; 2 Tim. 4:1;
Titus 2:13).
Special Topic: The Second Coming
Special Topic: The Day of
the Lord
2:21 “everyone“ Here is the universal element again (cf. Acts 2:17
and 39). Jesus died for the sin/sins of the entire world (cf. John 1:12; 3:16; 4:42; 1 Tim. 2:4;
Titus 2:11; 2 Pet. 3:9; 1 John 2:1; 4:14). Notice the Spirit is poured on all
mankind (cf. Acts 2:17).
▣ “who calls“ This is an AORIST MIDDLE SUBJUNCTIVE. Human
response is part of God’s plan for salvation (cf. Joel 2:32; John 1:12, 3:16; and Romans 10:9-13).
Individual human beings are called (cf. Acts 2:39) on to repent (cf. Acts 2:38) and believe the gospel,
and to enter into a personal relationship with God through Christ (cf. Acts 3:16,19; 20:21; Mark 1:15).
Jesus died for the whole world; the mystery is why some respond to the Spirit’s wooing (cf. John 6:44,65)
and some do not (cf. 2 Cor. 4:4).
Special Topic: What Does It Mean
to “Receive,” “Believe,” “Confess/Profess,” and “Call Upon”?
▣ “on the name of the Lord“ This refers to the character of
Jesus or teachings about Him. It has both the personal and doctrinal element.
Special Topic: The Name of
the Lord
▣ “will be saved“ In this context, this refers to spiritual
salvation, while in Joel it probably meant physical deliverance from God’s wrath (cf. Acts 2:40). The
term “saved” is used in the OT of physical deliverance (cf. Matt. 9:22; Mark 6:56; James 5:14,20).
However, in the NT it was used metaphorically of spiritual salvation or deliverance from God’s wrath
(ex. James 1:21; 2:14; 4:12). God’s heart beats for the salvation of all men and women made in His
image (cf. Gen. 1:26-27); made for fellowship!
÷ACTS 2:22-28
NASB (UPDATED) TEXT: ACTS 2:22-28
22“Men of Israel, listen to these words: Jesus the Nazarene,
a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst,
just as you yourselves know —23this Man, delivered over by the predetermined plan and
foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death.
24“But God raised Him up again, putting an end to the agony of death, since it was impossible for
Him to be held in its power.
25“For David says of Him,
‘I saw the Lord always in my presence;
For He is at my right hand, so that I will not be shaken.
26‘Therefore my heart was glad and my tongue exulted;
Moreover my flesh also will live in hope;
27Because You will not abandon my soul to Hades,
Nor allow Your Holy One to undergo decay.
28‘You have made known to me the ways of life;
You will make me full of gladness with Your presence.’
2:22 “Men of Israel” These hearers were eyewitnesses to the events of the last week of Jesus’
earthly life. They had first-hand knowledge of what Peter was talking about. Those who had spiritual
insight responded to the gospel, about three thousand to the first sermon (cf. Acts 2:41).
▣ “listen” This is an AORIST ACTIVE IMPERATIVE. The Spirit’s physical
manifestation got their attention; now comes the gospel message.
▣ “Jesus the Nazarene” It is often assumed that this is just a parallel to “Jesus of
Nazareth.” But, this is a rather unusual way to express this. It is just possible that this phrase
reflects the Messianic title, “the Branch” (BDB 666, cf. Isa. 4:2; 6:13; 11:1,10; 14:19; 53:2;
Jer. 23:5; 33:15-16; Zech. 3:8; 6:12-13). The Hebrew term for “branch” is nezer.
Special Topic: Jesus the
Nazarene
▣ “a man attested to you by God” Jesus is surely human (i.e., Acts 2:23; Rom. 1:3), as well
as divine (cf. 1 John 4:1-3).
This is a PERFECT PASSIVE PARTICIPLE. The term means “shown by
demonstration.” God has clearly and repeatedly revealed Himself in Jesus’ words, deeds, and lifestyle.
These Jerusalem hearers had seen and heard!
▣ “with miracles and wonders and signs” These hearers were eyewitnesses of all that Jesus
did in Jerusalem the last week of His life.
The term “wonders” (teras) meant an unusual sign, usually occurring in the
heavens, like Acts 2:19-20.
The term “signs” (sēmeion) denotes a special event which conveys meaning
or significance. This is a key term in John’s Gospel (seven special signs, cf. Acts 2:1-11; 4:46-54;
5:1-18; 6:1-15,16-21; 9:1-41; 11:1-57). Signs are not always seen in a positive light (cf. John 2:18;
4:48; 6:2). Here it is used as a series of power manifestations which reveal that the new age of the
Spirit has begun!
It is interesting that Peter does not spend any time in the first sermon (at least the
summary in Acts 2) about Jesus’ early life and teachings. The fulfillment of OT prophecy, His
predetermined sacrificial death, and His glorious resurrection are the main points.
2:23 “This man“ This may be an idiom of contempt (cf. Acts 5:28; 6:13; Luke 23:14;
John 9:16; 18:29), but in Acts 23:9 and 20:31-32it is not a negative idiom. Again the humanity of
Jesus is emphasized (cf. Acts 2:22)
▣ “delivered over” This term (ekdotos) is found only here in the NT.
| NASB | ”the predetermined plan” |
| NKJV | ”the determined counsel” |
| NRSV | ”the definite plan” |
| TEV | ”God’s own plan” |
| NJB, REB | ”the deliberate intention” |
This is the term horizō in its PERFECT PASSIVE PARTICIPLE form.
Its basic meaning is to determine, to appoint, or to fix. In the OT it is used of setting boundaries of
land or desires. Luke uses it often (cf. Luke 22:22; Acts 2:23; 10:42; 11:29; 17:26,31). The cross was
not a surprise to God, but had always been His chosen mechanism (i.e., sacrificial system of Leviticus 1-7)
for bringing redemption to rebellious humanity (cf. Gen. 3:15; Isa. 53:10; Mark 10:45; 2 Cor. 5:21).
Jesus’ death was no accident. It was the eternal, redemptive plan of God (cf. Luke 22:22;
Acts 3:18; 4:28; 13:29; 26:22-23). Jesus came to die (cf. Mark. 10:45)! The cross was no accident!
▣ “foreknowledge of God” This is the term prognosis (to know before), used only here
and in 1 Pet. 1:2. This concept of God’s knowing all of human history is difficult for us to reconcile
with human free will. God is an eternal, spiritual being who is not limited by temporal sequence. Although
He controls and shapes history, humans are responsible for their motives and acts. Foreknowledge does not
affect God’s love and election. If so, then it would be conditional on future human effort and merit.
God is sovereign and He has chosen that His Covenant followers have some freedom of choice in responding
to Him (cf. Rom. 8:29; 1 Pet. 1:20).
There are two extremes in this area of theology:
- freedom pushed too far; some say God does not know the future choices and actions of
humans (Open Theism, which is a philosophical extension of Process Thought) - sovereignty pushed too far, which becomes God choosing some to heaven and some to hell
(supralapsarianism, double-edged Calvinism). I prefer Psalm 139!
▣ “you” Peter asserts the guilt and duplicity for Jesus’ death to these Jerusalem
hearers (cf. Acts 3:13-15; 4:10; 5:30; 10:39; 13:27,28). They were not part of this rabble that
called for His crucifixion; they were not members of the Sanhedrin that brought Him to Pilate; they
were not Roman officials or soldiers who crucified Him, but they are responsible, as we are
responsible. Human sin and rebellion forced His death!
▣ “nailed to a cross” Literally this is the term “fastening” (prospēgnumi). It
is used only here in the NT. It implies both a nailing and a tying to a cross. In Acts 5:30 the same
process was described as “hanging on a tree.” The Jewish leaders did not want Jesus stoned for
blasphemy as Stephen later was (cf. Acts 7), but they wanted Him crucified (Louw and Nida say
this hapax legomenon may be equivalent to stauroō, crucify, [p. 237 footnote 9]).
This was probably connected to the curse of Deut. 21:23. Originally this curse related to public
impaling and improper burial, but by Jesus’ day the rabbis had linked it to crucifixion. Jesus bore
the curse of the OT law for all believers (cf. Gal. 3:13; Col. 2:14).
▣ “godless men” Literally this is “lawless men” and refers to the Romans.
2:24 “God raised Him” The NT affirms that all three persons of the Trinity were active in Jesus’
resurrection:
- the Spirit (cf. Rom. 8:11)
- the Son (cf. John 2:19-22; 10:17-18)
- and most frequently the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40;
13:30,33,34,37; 17:31; Rom. 6:4,9)
The Father’s actions were confirmation of His acceptance of Jesus’ life, death, and teachings.
This was a major aspect of the early preaching of the Apostles.
Special Topic: The Kerygma of
the Early Church
▣ “putting an end to the agony of death” This term can mean
- literally, birth pains (Classical Greek, cf. Rom. 8:22)
- metaphorically the problems before the Second Coming (cf. Matt. 24:8; Mark 13:8; 1 Thess. 5:3)
Possibly it reflects the Hebrew terms “snare” or “noose” in Ps. 18:4-5 and 116:3, which
were OT metaphors of judgment (cf. Isa. 13:6-8; Jer. 4:31).
▣ “since it was impossible for Him to be held in its power” John 20:9 also links Jesus’
resurrection to OT prophecy (cf. Acts 2:25-28). Jesus went to Hades for a purpose (cf. 1 Pet. 3:19; 4:6).
When He left He took the righteous believers with Him (cf. 2 Cor. 5:6,8)!
2:25 “For David says of Him” This is a quote from Ps. 16:8-11. Peter is asserting that Psalm 16
is Messianic (as does Paul in Acts 13:36; these are the only two quotes of Psalm 16 in the NT) and that
it refers directly to Jesus. Jesus’ resurrection is the Psalmists hope and the NT believer’s hope.
2:26 “hope” This term is not used in the Gospels, but is used in Acts to describe the faith of
believers in the future consummation of the gospel promises (cf. Acts 23:6; 24:15; 26:6,7; 28:20). It
is used often in Paul’s writing, but in several senses connected to the eternal redemptive plan of God.
2:27 “hades“ This is the Greek term for the holding place of the
dead. It is equivalent to the Hebrew term Sheol in the OT. In the OT the afterlife was described
as a conscious existence with one’s family, but there was no joy or fellowship. Only the progressive
revelation of the NT more clearly defined the afterlife (i.e., heaven and hell).
Special Topic: Where
Are the Dead?
▣ “Nor allow your holy one to undergo decay“ This was an
obvious Messianic reference relating to the death, but not corruption of the Promised One, the
Anointed One, the Holy One (cf. Ps. 49:15 and 86:13; see notes online).
2:28 “you will make me full of gladness with your presence“ This phrase
implies a personal, joyful experience with the Father (Acts 2:22-28) in heaven by means of the death
of the Messiah (cf. Isa. 53:10-12). This same positive view of personal fellowship with God in the
afterlife is recorded in Job 14:14-15; 19:25-27.
÷ACTS 2:29-36
NASB (UPDATED) TEXT: ACTS 2:29-36
29“Brethren, I may confidently say to you regarding the
patriarch David that he both died and was buried, and his tomb is with us to this day. 30“And so,
because he was a prophet and knew that God had sworn to him with an oath to seat one of
his descendants on his throne, 31he looked ahead and spoke of the resurrection of the Christ, that
He was neither abandoned to Hades,
nor did His flesh suffer decay.
32“This Jesus God raised up again, to which we are all witnesses. 33“Therefore having been
exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has
poured forth this which you both see and hear. 34“For it was not David who ascended into heaven, but
he himself says:
‘The Lord said to my Lord,
“Sit at My right hand,
35Until I make Your enemies a footstool for Your
feet.“‘
36“Therefore let all the house of Israel know for certain that God has made Him both Lord
and Christ—this Jesus whom you crucified.”
2:29-31 It is not easy for modern western readers to follow Peter’s analysis of this Psalm
because he is using rabbinical hermeneutical procedures (this is also true of the book of Hebrews). Peter
may have heard this argument in the synagogue for the coming Messiah and now knows it refers to Jesus
of Nazareth.
2:29 Peter shows that Psalm 16, although in some ways referring to David (especially 16:10b),
cannot completely refer to David.
▣ “I may confidently say. . .” See
Special Topic: Boldness
2:30 “he was a prophet” The Jews believed that God spoke through prophets. Moses is called a
prophet (cf. Deut. 18:18). The OT books of Joshua, Judges, I and 2 Samuel, and I and 2 Kings were
known in the Jewish canon as “the former prophets.” After the death of the last prophet, Malachi,
the rabbis considered revelation as ceasing. It was in this Jewish sense of the term (i.e.,
Scripture writer) that David is considered a prophet. Earlier in the OT God had revealed to Moses
(cf. Genesis 49) that the Messiah would be from the tribe of Judah. In 2 Samuel 7 God revealed that
He would be of the royal line of David. In Psalm 110 God further revealed that He would also be of
the priestly line of Melchizedek (cf Acts 2:34-35).
▣ “God had sworn to him with an oath to seat one of his descendants on
his throne” This is a summary or composite reference to 2 Sam. 7:11-16; Ps. 89:3-4; or 132:11.
This shows that God’s ancient intent is to be fulfilled in Jesus of Nazareth. His death and resurrection
were not plan B, but God’s pre-determined, pre-creation plan of redemption (cf. Eph. 2:11-3:13).
2:31 “the Christ” This is the Greek translation of “the Messiah” or literally “the Anointed One.”
Not only was Jesus son of David, King of Israel, but Son of God and seated on the heavenly throne
(cf. Psalm 110).
▣ “He was neither abandoned to Hades,
Nor did His flesh suffer decay”
This is not marked off as an OT quote in the 1995 NASB (updated) text. It is
obviously referring to Psalm 16.
For “flesh” see
Special Topic: Flesh (sarx)
and
Special Topic: Hades.
2:32-33 “Jesus. . .God. . .Spirit” Although the word “trinity” is never used in the Bible,
the concept of a triune God is demanded by (1) the deity of Jesus and (2) the personality of the Spirit.
The Bible communicates this concept by mentioning the three persons of the Trinity in a single context
(cf. Acts 2:32-33; Matt. 28:19; 1 Cor. 12:4-6; 2 Cor. 1:21-22; 13:14; Eph. 4:4-6 and 1 Pet. 1:2).
2:32 “This Jesus God raised up again” See full note at Acts 2:24.
▣ “to which we are all witnesses” This refers to those who saw the resurrected Christ. See
chart of the post-resurrection appearances from Paul Barnett, Jesus and the Rise of Early
Christianity, p. 185, at Acts 1:3 (p. 9).
2:33 “having been exalted” See
Special Topic: The Ascension
▣ “to the right hand of God” This is an anthropomorphic metaphor for the place of power,
authority, and intercession (cf. 1 John 2:1), which is taken from Ps. 110:1 (quoted more than any other
Psalm in the NT) or Ps. 118:16. God is eternal Spirit, present throughout physical and spiritual
creation. Humans must use earth-bound language and concepts to speak of Him, but they are all
- negations
- analogies
- metaphors
Even the word “Father” to describe God or “Son” to describe Jesus are metaphorical. All
metaphors break down at some point. They are meant to convey a central truth or concept about deity.
Be careful of literalness! Surely you do not expect to see an old man, a young man on a throne and a
white bird circling overhead when you get to heaven.
Special Topic: God
Described As Humam (anthropomorphic language)
▣ “the promise of the Holy Spirit” The OT promised a new day of Spirit-led righteousness,
made operative by the work of the Messiah.
- John 7:39, the new day has arrived
- Gal. 3:14, the blessing of Abraham (cf. Gen. 12:3) is now available to the whole world
- Eph. 1:13, believers in this new age are sealed by the Spirit
Special Topic: The Kerygma of
the Early Church
▣ “He has poured out” See
Special Topic: Poured Out
▣ “which you both see and hear” This is the continuing emphasis in this sermon on the
eyewitness nature of these hearers (cf. 14,22,32,33,36). They knew what Peter said was true because
they were there. Lawyers call this primary source evidence.
2:34 “the Lord said to my lord“ This is a quote from Psalm 110:1
(YHWH…Adon). Jesus uses it in Matt. 22:41-46. In the NT it shows the dual aspect of the kingdom;
Jesus is already at God’s right, but His enemies are not yet His footstool.
Special Topic: Names for Deity, D.
2:36 “Let all the house of Israel” This refers to the Jewish
leadership and people, the very ones Peter is addressing. He is asserting that OT prophecy is
fulfilled and culminated in Jesus of Nazareth.
Special Topic: The Kingdom
of God
| NASB | ”know for certain” |
| NKJV, Peshitta | ”know assuredly” |
| NRSV | ”know with certainty” |
| TEV | ”know for sure” |
| NJB | ”can be certain” |
This reflects two Greek words, the ADVERB aphalōs which
means “to fasten securely” (metaphorically with certainty, cf. Acts 16:23) and the PRESENT ACTIVE
IMPERATIVE of ginōskō, “to know.” These eyewitnesses of Jesus’ last week,
death, and resurrection could have no doubt about the truthfulness of Peter’s words.
▣ “Lord and Christ” The term “lord” (kurios) can be used in a general sense or
in a specific theological sense (cf. Acts 2:21). It can mean “mister,” “sir,” “master,” “owner,”
“husband,” or “the full God-man.” The OT usage of this term (adon) came from the Jews’ reluctance
to pronounce the covenant name for God, YHWH, from the Hebrew VERB “to be”
(cf. Exod. 3:14). They were afraid of breaking the commandment which said, “Thou shalt not take
the name of the Lord thy God in vain” (cf. Exod. 20:7, Deut. 5:11). They thought if they did not
pronounce it, they could not take it in vain. So, they substituted the Hebrew wordadonai,
which had a similar meaning to the Greek word, Kurios (Lord). The NT authors used this term
to describe the full Deity of Christ. The phrase “Jesus is Lord” was the public confession of faith
and baptismal formula of the early church (cf. Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:11). See
Special
Topic: Christ Jesus As Lord.
“Christ” was the Greek equivalent of the Hebrew term messiah, which meant
“an anointed one” (cf. Acts 2:31,36; 3:18,20; 4:26; 5:42; 8:5; 9:22; 17:3; 18:5,28; 26:23). It
implied “one called and equipped by God for a specific task.” In the OT three groups of leaders:
priests, kings, and prophets, were anointed. Jesus fulfilled all three of these anointed offices
(cf. Heb. 1:2-3). See
Special Topic: Messiah
By using both of these OT titles for Jesus of Nazareth, Luke asserts both His deity
(cf. Phil. 2:6-11, see Special Topic at Acts 2:32) and His Messiahship (cf. Luke 2:11). This surely
sets the stage for the proclamation (kerygma) of the other sermons in Acts!
Special Topic: The Kerygma
of the Early Church
▣ “this Jesus whom you crucified” Peter accused these inhabitants of Jerusalem with
duplicity in Jesus’ death. All fallen humans are equally involved in the guilt. See note at Acts 2:23.
Special Topic: A Suffering
Messiah
▣ “this Jesus” The designation “this Jesus” (cf. Acts 2:23,32,36) links Peter’s proclamation
of the historical Jesus to the resurrected, exalted Christ. Both concepts are true. There is no biblical
distinction between the early Jesus and the Jesus of faith!
÷ACTS 2:37-42
NASB (UPDATED) TEXT: ACTS 2:37-42
37Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?” 38Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39“For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.” 40And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” 41So then, those who had received his word were baptized; and that day there were added about three thousand souls. 42They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.
2:37 “they were pierced to the heart” This is the Greek term kata plus nussō. The
root word is used in John 19:34 for Jesus being nailed to the cross. Peter’s sermon nailed these
hearers to the truth of the gospel. This obviously refers to the necessary conviction of the Holy
Spirit which precedes salvation (cf. John 16:8-11; Rom. 3:21-31).
▣ “heart” See
Special Topic: Heart
2:38 “Repent” This is an AORIST ACTIVE IMPERATIVE which means make a
decisive decision. The Hebrew term for repentance meant a change of action. The Greek term meant a
change of mind. Repentance is a willingness to change. It does not mean a total cessation of sin,
but a desire to please God, not self. As fallen humanity we live for ourselves, but as believers
we live for God! Repentance and faith are God’s requirements for salvation (cf. Mark 1:15;
Acts 3:16, 19; 20:21). Jesus said “Unless you repent, you will all perish” (cf Luke. 13:3,5).
Repentance is God’s will for fallen man (cf. 2 Pet. 3:9, Ezek. 18:23, 30, 32). The mystery of the
sovereignty of God and human free will can be clearly demonstrated by repentance as a requirement
for salvation. However, the paradox or dialectic pair is that it is also a gift of God
(cf. Acts 5:31; 11:18 and 2 Tim. 2:25). There is always a tension in the biblical presentation
of God’s initiating grace and humanity’s needed covenantal response. The new covenant, like the
old covenant, has an “if. . .then” structure. There are several terms used in the NT which relate
to the concept of repentance.
Special Topic: Repentance (OT)
Special Topic: Repentance (NT)
▣ “be baptized” This is another AORIST PASSIVE IMPERATIVE.
▣ “in the name of Jesus Christ” This is a Hebrew idiom (reflected in Joel 2:32) which
refers to the person or character of Jesus. It may be that the early church’s baptismal formula,
which was probably repeated by the candidate, was “I believe Jesus is Lord” (cf. Rom. 10:9-13;
1 Cor. 1:13,15). This was both a theological affirmation and a personal trust affirmation. In the
Great Commission of Matt. 28:19-20 the triune name is the baptismal formula. Again we must guard
against a mechanical sacramentalism! The title or formula is not the key, but the heart of the
one being baptized.
For “name” see
Special Topic: The Name of
the Lord.
For “Christ” see
Special Topic: Christ
Jesus As Lord.
| NASB. NJB, NIV | ”for the forgiveness of your sins” |
| NKJV, Peshitta | ”for the remission of sins” |
| NRSV | ”so that your sins may be forgiven” |
| TEV | ”so that your sins will be forgiven” |
| REB | ”then your sins will be forgiven” |
The theological question is how does “for” (eis) function? Is forgiveness
linked to “repent” or “be baptized”? Is forgiveness dependent on repentance and/or baptism?
The possible uses of eis are multiple. The most common use is “with a view to”
or “for this purpose of.” Most Baptist scholars choose “because of” for theological reasons, but it
is a minor option. Often our presuppositions even function at this grammatical analysis level. We
must let the Bible speak in context; then check the parallels; then form our systematic theologies.
All interpreters are historically, denominationally, and experientially conditioned.
Forgiveness through faith in Christ is a recurrent theme in these sermons in Acts
(i.e., Peter 2:38; 3:19; 5:31; 10:43; and Paul 13:38).
▣ “receive the gift of the Holy Spirit” This is a FUTURE MIDDLE (deponent)
INDICATIVE. The gift of the Spirit was
- an assured salvation
- an indwelling presence
- an equipping for service
- a developing Christlikeness
We must not push the items or the order of the events of salvation because they are
often different in Acts. Acts was not meant to teach a standard formula or theological sequence
(cf. How To Read the Bible for All Its Worth, pp. 94-112), but record what happened.
Should an interpreter use this text to assert a sequence of salvation acts: repent,
be baptized, forgiveness, and then the gift of the Spirit? My theology demands the Spirit as active
from the first (cf. John 6:44,65) and crucial all through the process of conviction (cf. John 16:8-12),
repentance (cf. Acts 5:31; 11:18; 2 Tim. 2:25), and faith. The Spirit is primary and necessary
(cf. Rom. 8:9) from start to finish. He certainly cannot be last in a series!
One of the books that has helped me shed my denominational indoctrination and let
the Bible speak with power is F. F. Bruce, Answers to Questions. In it he makes several
good comments about Acts 2:38. One that grabbed me is:
“This reception of the spirit might be experienced before baptism
(Acts 10:44), after baptism (Acts 2:38), or after baptism plus the laying
on of apostolic hands (Acts 8:16; 19:54)” (p. 167).
Moderns want clear statements of doctrine which can be affirmed, but usually they
react to a “proof-text” method of interpretation and isolate only those texts that fit their
pre-understanding, biases (see seminar on Biblical Interpretation,
www.freebiblecommentary.org)
Special Topic: Personhood
of the Spirit
2:39 “the promise is for you and your children” This was an OT corporate, multi-generational,
familial concept (cf. Exod. 20:5-6 and Deut. 5:9-10; 7:9). The faith of the children was affected
by the parents and was the parents’ responsibility (cf. Deut. 4:9; 6:6-7; 20-25; 11:19; 32:46). This
corporate influence also has a frightful aspect in light of Matt. 27:25 (“His blood be on us and
our children”).
The promise of multi-generational faith influence helps me trust that God will use
my faith to influence, bless, and protect my descendants (cf. Deut. 7:9). This does not deny
personal responsibility, but adds an element of corporate influence. My faith and faithful service
in Christ does impact my family and their family and so forth (cf. Deut. 7:9). What a comforting
hope and motivational promise. Faith runs through families!
In Acts the promise (2:39) of God involves several items with OT links:
- forgiveness of sins – Acts 2:38; 3:19; 5:31; 10:43; 13:38-39; 26:18
- salvation – Acts 2:21; 4:12; 11:14; 13:26; 16:31
- the Spirit – Acts 2:38-39; 3:19; 5:32; 8:15-18; 10:44-48; 19:6
- times of refreshing – Acts 3:19
▣ “for all who are far off” Peter is addressing Jewish people. This phrase originally
referred to exiled Jews who would be brought back to the Promised Land (cf. Isa. 57:19). However,
it also, in some passages, seemed to refer to the Gentiles who were so far from a knowledge of
YHWH (cf. Isa. 49:1; Zech. 6:15). The good news of the gospel is that the one true God
(i.e., monotheism) who created all humans in His image (cf. Gen. 1:26-27), desires to have
fellowship with all of them (cf. 1 Tim. 2:4; 2 Pet. 3:9). This is the hope of the unity of all
humans in Christ. In Him there are no more Jews-Gentiles, slaves-free, men-women, but all are
one (cf. Eph. 2:11-3:13). Paul uses this very quote addressing Gentiles in Eph. 2:13 and 17. The
new age of the Spirit has brought an unexpected unity!
▣ “as many as the Lord our God will call to Himself” This is an AORIST MIDDLE
(deponent) SUBJUNCTIVE. It originally referred to scattered Judaism. God always takes
the initiative (MIDDLE VOICE, cf. John 6:44,65). From Ezek. 18:32; John 3:16; 1 Tim. 2:4;
2 Pet. 3:9 we know He calls all humans, at some level, to Himself. But, they must respond
(i.e., SUBJUNCTIVE MOOD).
The terms “many” and “all” are biblically parallel (compare Isa. 53:6, “all” with
Isa. 53:11,12, “many” or Rom. 5:18, “all” with Rom. 5:19, “many”). God’s heart beats for a lost
humanity made in His image (cf. Gen. 1:26-27), created for fellowship with Him (cf. Gen. 3:8)!
Special
Topic: Election/Predestination vs. Human Free Will
2:40 “with many other words” This is textual evidence that the sermons recorded in Acts are
summaries. This is also true of Jesus’ teaching and preaching in the Gospels. We presuppositionally
affirm the inspiration and accuracy of these summaries. The first century world was accustomed to
oral presentations and their retention.
▣ “solemnly testified” This Greek term (dia plus marturomai) is popular
with Luke (cf. Acts 2:40; 8:25; 10:42; 18:5; 20:21,23,24; 23:11; 28:23; Luke 16:28). The gospel
has an urgency and ultimacy that cannot be ignored in either proclamation or hearing.
▣ “kept on exhorting them” Man must respond to God’s offer in Christ (cf John 1:12; 3:16;
Rom. 10:9-13). This is the paradox of God’s sovereignty and human free will (cf. Phil. 2:12-13).
| NASB, NKJV | ”Be saved” |
| NRSV, TEV, NJB, Peshitta, REB | ”Save yourselves” |
The inflected form of this term is AORIST PASSIVE IMPERATIVE, but as
you can tell, NRSV, TEV, and NJB translate it as MIDDLE VOICE. This is the theological
tension concerning salvation (cf. Phil. 2:12-13). Is it all of God, or must the hearer allow God
to work in his/her life?
The Greek term “saved” (sōsō) reflects a Hebrew
concept (yasha, BDB 446, cf. Exod. 14:30) of physical deliverance (cf. James 5:15,20),
while in the NT usage it takes on the connotation of spiritual deliverance or salvation
(cf. James 1:21; 2:14; 4:12).
Special
Topic: Salvation (Greek verb tenses)
▣ “this perverse generation” This may be an allusion to Deut. 32:5 and Ps. 78:8. The OT
root for the terms “right,” “righteous,” “just,” “justice” was “a river reed.” It became a construction
metaphor, a measuring reed, or straight standard. God chose this metaphor to describe His own character.
God is the standard! Most of the words for sin in Hebrew and Greek
refer to a deviation from this standard (i.e., crooked, perverse). All humans need to be saved and restored.
| 2:41 | |
| NASB | ”received” |
| NKJV | ”gladly received” |
| NRSV | ”welcomed” |
| TEV | ”believed” |
| NJB, REB | ”accepted” |
| Peshitta | ”readily accepted” |
This is an AORIST MIDDLE PARTICIPLE of apodechomai. Louw
and Nida, Greek-English Lexicon, list three uses of this term (cf. vol.2, p. 28).
- welcome a person
- accept something or someone as true and respond appropriately
- acknowledge the truth or value of something or someone
Luke uses this word often (cf. Luke 8:40; 9:11; Acts 2:41; 18:27; 24:3; 28:30). The
gospel is a person to be welcomed, truth about that person to believe, and a life like that person’s
to live. All three are crucial.
▣ “were baptized” Baptism was a religious expectation for Jews as they entered the temple.
Proselytes were self-baptized. This was an expected religious event for these hearers but with new
meaning. Jesus was baptized (Matt. 3:13-17); Jesus commanded us to baptize (Matt. 28:19)—that
settles that! The NT knows nothing of unbaptized believers. It seems to me that this was a clear break
with Judaism and the start of the new people of God (i.e., the Church, cf. Gal. 6:16).
▣ “three thousand souls” This is a round number, but a large number. Peter’s message
struck home to these eyewitnesses. They were ready to make the leap of faith required to believe.
- Jesus was the Messiah
- the Messiah was meant to suffer
- faith in Him was the only way to forgiveness
- baptism was appropriate
This required a decisive, immediate, life-changing decision (as it does today)!
Special Topic: The Kerygma of
the Early Church
2:42 “They were continually devoting themselves” Luke uses this concept often
(cf. Acts 1:14; 2:42,46; 6:4; 8:13; 10:7). Notice the things they did when together:
- teaching (cf. Acts 2:42; 4:2,18; 5:21,25,28,42)
- fellowship
- breaking of bread (i.e., this possibly refers to the Lord’s Supper, see note at Acts 2:46)
- prayer (cf. Acts 2:43-47)
These are the things we must teach new believers! These new converts were hungry for truth
and community.
Special Topic: Koinōnia
(fellowship)
÷ACTS 2:43-47
NASB (UPDATED) TEXT: ACTS 2:43-47
43Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. 44And all those who had believed were together and had all things in common; 45and they began selling their property and possessions and were sharing them with all, as anyone might have need. 46Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, 47praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.
2:43-47 This seems to be the first of many editorial comments by Luke (i.e., Acts 6:7; 9:31;
12:24; 16:5; 19:20). See Introduction, “Purpose and Structure,” A.
2:43 “Everyone kept feeling a sense of awe” This is an IMPERFECT PASSIVE (deponent)
INDICATIVE. 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!
2:44 “all those who had believed” See
Special Topic: Faith, Believe,
or Trust
▣ “and had all things in common” This early experiment in “community” was not successful
(cf. Acts 4:32-5:11). It was not meant to be a universal principle, but an attempt at a loving,
mutually supportive community or faith. This is a good example that not everything recorded in the
Bible is meant to be universally implemented! These early believers had a great love for one another.
Oh, that we could regain this love and sense of the presence and power of God among us
(cf. John 17:11,21,22,23)!!
2:46 “with one mind” The early church was characterized by this unity of purpose
(cf. Acts 1:14; 2:46; 4:24; 5:12). This is not to say that they agreed on everything, but
that their hearts and minds were knit together in kingdom priorities instead of personal
preferences or agendas.
▣ “in the temple” They probably met in “Solomon’s portico” (cf. Acts 3:11; 5:12).
Jesus taught there (cf. John 10:23). Solomon’s Portico or porch was a covered colonnade along
the east side of the outer court of the Gentiles in Herod’s Temple (cf. Josephus’ Antiq. 15.11.3).
Rabbis taught there. People regularly gathered there to hear teaching.
Notice the early church attended the temple and probably the local synagogues
until the rabbis instituted a curse formula (about A.D. 70), which forced synagogue
members to curse Jesus. This caused the break between the church and Judaism. The early believers
maintained their weekly worship, but also met on Sunday to commemorate Jesus’ resurrection. Remember,
Jesus Himself met with the disciples, three Sunday nights in a row.
▣ “breaking bread from house to house” If “breaking bread” was a technical designation
for the Lord’s Supper (cf. Luke 22:19 and esp. in contexts of agape meals [1 Cor. 11:17-22;
2 Pet. 2:13-14; Jude 12] in the early church, ex. Acts 20:7), then this refers to daily
communion in local homes (but it must be admitted that it is also used of a regular meal in
Luke 24:30,35). Be careful of your dogmatic denominational traditions about the when, where,
frequency, and form of the Lord’s Supper. The heart is the key!
| NASB | ”gladness and sincerity of heart” |
| NKJV | ”gladness and simplicity of heart” |
| NRSV | ”glad and generous hearts” |
| TEV | ”glad and humble hearts” |
| NJB | ”glad and generously” |
| REB | ”with unaffected joy” |
| Peshitta | ”with joy and a pure heart” |
The variety of the translations of the second term shows the difficulty of
translating aphelotēs. Literally it meant smooth or plain, but it was used
metaphorically for “simple,” “sincere,” or “humble” (Louw and Nida).
| 2:47 | |
| NASB, NKJV | ”having favor with all the people” |
| NRSV | ”having the goodwill of all the people” |
| TEV | ”enjoying the goodwill of all the people” |
| NJB | ”were looked up to by everyone” |
This phrase refers to the acceptance of the early Christians by the people of
Jerusalem. All the different types and levels of society thought well of these first believers.
Christians were not a threat to Roman authority or to the Roman peace (one purpose of Acts). There
was no break with rabbinical Judaism at the beginning of the church.
▣ “the Lord was adding” This is an IMPERFECT ACTIVE INDICATIVE. The Bible
emphasizes the sovereignty of God. Nothing happens apart from God’s will. Nothing surprises God.
However, this OT way of asserting monotheism (i.e., one causality, see Special Topic at Acts 2:39)
has been misunderstood. I would like to insert two Special Topics, one on the need for balance and
one on covenant. I hope this brings light, not heat!
Special Topic:
Election/Predestination and the Need for a Theological Balance
| NASB, NRSV, REB | ”to their number” |
| NKJV | ”to the church” |
| TEV | ”to their group” |
| NJB | ”to their community” |
| Peshitta | ”the congregation of the church” |
The phrase epi to auto is used in Classical Greek and Koine Greek
(Septuagint and Acts 1:15; 2:1,47; 1 Cor. 11:20; 14:23), meaning “coming together”
(Metzger, Textual Commentary, p. 305). Here in the NT it refers to a church meeting.
Therefore, the Lord added to the church (i.e., the gathering) daily. This shows the lifestyle
evangelism of these first generation believers!
▣ “those who were being saved” The phrase “Lord (God or Christ) was adding,” used
earlier in Acts 2:46, is an IMPERFECT ACTIVE INDICATIVE, but this phrase is a
PRESENT PASSIVE PARTICIPLE. The expressed agent of the PASSIVE VOICE
is the Lord. The “saved” are in a process. Salvation starts with belief/trust/faith
(i.e., John 1:12; 3:16; Rom. 10:9-13). Salvation is a relationship initiated by God/Spirit
(cf. John 6:44,65), but it must be an ongoing experience. It is not a ticket to heaven or a
life insurance policy; it is a daily, growing, faith relationship.
Special Topic: Greek Verb Tenses
Used for Salvation
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Outline Peter’s sermon
2. What was the purpose of Pentecost?
3. How did Joel’s prophecy relate to this context?
4. Describe Peter’s use of Old Testament passages.
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