And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting.
\nActs 2:2<\/p>\n
The second chapter of the Book of Acts deals with the day of Pentecost, the birthday of the Church, and with the witness of the apostles at the Feast of Pentecost.<\/p>\n
This chapter divides itself nicely into four main divisions: the coming of the Holy Spirit; the effects of the coming of the Spirit; Peter\u2019s first sermon; and the results of Peter\u2019s sermon.<\/p>\n
I. THE COMING OF THE HOLY SPIRIT\u2014ACTS 2:1\u20134<\/p>\n
A. The Occasion\u2014Acts 2:1<\/p>\n
And when the day of Pentecost was now come, they were all together in one place.<\/p>\n
According to verse 1, the occasion was the day of Pentecost, which was known as the Feast of Weeks in the Old Testament. When it states: the day, with a definite article, it shows that the Feast of Pentecost was now to be fulfilled by the events occurring in this particular chapter. The Greek word translated was now come means \u201cin the being fulfilled completely.\u201d The point Luke is trying to make in using this particular term is to show that the Feast of Pentecost is about to be fulfilled by these events. If this was observed on a Sunday in keeping with the Mosaic Law, then this day was also a Sunday and the Church was born on a Sunday.<\/p>\n
The phrase, they were all together in one place, is taken by some to mean that this was in the Temple Compound, but most likely this one place was a gathering in the upper room, as was the case in chapter 1.<\/p>\n
B. The Events of Pentecost\u2014Acts 2:2\u20134<\/p>\n
Three things happened next: a sound to hear, a sight to see, and a miracle to experience. First, the sound to hear was the wind in verse 2: And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting.<\/p>\n
The verse emphasizes the quickness or suddenness by which it came. The source was from heaven; suddenly something came from Heaven. The content was: a sound as of the rushing of a mighty wind. The verse does not say it was a wind, only the sound was like that of a wind. The wind is a very common symbol in Scripture of the Holy Spirit. A more literal translation would be \u201can echoing sound as of a mighty wind, borne violently.\u201d There was a roar about the wind that caused a shaking like a little whirl sound of a tornado. Although they had heard the sound of a mighty rushing wind, they never felt a blast. The result was that the sound filled all the house where they were sitting. The fact that Luke used the term house excludes this from being the Temple, it was more likely the upper room.<\/p>\n
Secondly, the sight to see was the fire in verse 3: And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them.<\/p>\n
The appearance was that of tongues. The action was that of parting asunder. The Greek word means \u201cto cleave asunder\u201d or \u201cto cut in pieces.\u201d The Greek Middle Voice means \u201cparting themselves asunder,\u201d they were distributing themselves. What they saw then was something like [a] fire. Again, it does not say that it was fire, only that it looked like \u2026 fire, but they felt no burning. Each separate tongue looked like a fire; they were flame like in appearance and brightness. What they saw was a cluster of flames, initially all united together, and then became separated as they distributed themselves into individual flame like tongues on each one in the room. This was the appearance of the Shechinah Glory, the visible manifestation of God\u2019s presence. The result was that it sat upon each one of them. In other words, one tongue of fire rested on each apostle; a tongue that looked like fire which sat upon each one of them.<\/p>\n
And thirdly, the miracle to experience was that of the gift of tongues or speaking in other languages in verse 4: And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance.<\/p>\n
Tongues is what the fire looked like and now the result was that they also spoke in other tongues. The cause was that they were all filled with the Holy Spirit. To be filled means \u201cto be controlled\u201d by the Holy Spirit according to Ephesians 5:18; they were suddenly filled or controlled by the Holy Spirit.<\/p>\n
While only the filling of the Spirit is mentioned, this event included other ministries of the Holy Spirit as well. For example, it included the Spirit\u2019s ministry of indwelling according to John 14:17. It also included the ministry of Spirit baptism, as can be seen by comparing Acts 1:5 with Acts 11:15\u201316.<\/p>\n
All this was a fulfillment of a promise that Yeshua (Jesus) made in John 16:7\u201315. The result was that they began to speak with other tongues. The word tongues mean they began to speak in a language other than their own native language. It was a real, known, spoken language with all the rules of grammar, diction, and syntax common to all languages. It was not merely the rapid repetition of three or four syllables that is passed off as tongues today.<\/p>\n
The source of this gift of languages is: as the Spirit gave them utterance. In other words, the Holy Spirit provided the gift of tongues, for the gift of languages is one of the gifts of the Holy Spirit.<\/p>\n
Apparently, with the experience in the upper room, the apostles would have then gone out into the public area and continued speaking in the very languages of the Jews who had come to Jerusalem to celebrate the feast. This may or may not have been the Temple Compound. Such a great multitude, mentioned in verse 41, could not have fit into the upper room.<\/p>\n
So what happened on this occasion was a new ministry of the Holy Spirit which in turn gave birth to a new entity, the Church, the Body of the Messiah.<\/p>\n
C. The Significance of Pentecost<\/p>\n
The significance of Pentecost can be summarized in nine parts. First, it marked the coming of the Holy Spirit for a new type of ministry, His New Testament ministry in keeping with John 16:7\u201315.<\/p>\n
Secondly, the coming of the Holy Spirit was marked by the three signs of Acts 2:1\u20134: the sound of a wind, the appearance of fire, and the gift of tongues.<\/p>\n
Thirdly, Pentecost means the giving of the gift of the Holy Spirit, for He is the gift according to John 14:16; Acts 2:38; and 10:45. Whereas before this time, the Holy Spirit did indwell some believers, He did not indwell all believers. Even for the few who did experience the indwelling, it was not necessarily permanent. Now, the Holy Spirit indwells all believers, and this indwelling is permanent.<\/p>\n
Fourthly, it means that the power of the Holy Spirit is now provided for each one of us to complete the commission that God gives us (Acts 1:8).<\/p>\n
The fifth significance is that Pentecost marks the beginning of the Church; it marks the birth of the Church. This is obvious by comparing several Scriptures. Colossians 1:18 teaches that the Church is the Body of the Messiah. 1 Corinthians 12:13 states that entrance into this Body, the Church, is by means of Spirit baptism. Acts 1:5 states that Spirit baptism was yet future as of Acts 1. Acts 11:15\u201316 states that Spirit baptism began in Acts 2:1\u20134. Because the Church cannot exist apart from Spirit baptism, it means the Church was born on this occasion.<\/p>\n
The sixth significance of Pentecost is that it opened the gospel to both Jews and proselytes (Acts 2:10).<\/p>\n
The seventh significance is that this means Peter will now use the keys of the Kingdom for the first time. He was given the keys of the Kingdom in Matthew 16:19 to open the door of the Kingdom to the three groups: Jews, Samaritans, and Gentiles. Here, he will open the door to the Jews in Acts 2:14.<\/p>\n
The eighth significance is that Pentecost is an illustration of the future outpouring of the Holy Spirit upon all Israel predicted in Joel 2:28\u201329, and declared as such in Acts 2:16\u201321.<\/p>\n
And the ninth significance is that Pentecost signifies that the world wide preaching of the gospel now begins in earnest, in accordance with Acts 2:9\u201311.<\/p>\n
II. THE EFFECTS OF THE COMING OF THE SPIRIT\u2014ACTS 2:5\u201313<\/p>\n
A. The Jews in Jerusalem\u2014Acts 2:5<\/p>\n
Now there were dwelling at Jerusalem Jews, devout men, from every nation under heaven.<\/p>\n
Verse 5 reveals what the situation was at that point: there were dwelling at Jerusalem Jews \u2026 from every nation under heaven. These were Jews of the Diaspora, faithful, believing Jews from outside the country that came to Jerusalem for the Passover. Because Pentecost was also a required time for Jewish people to be at Jerusalem and because there were only fifty days between Pentecost and Passover, it became customary for those Jews who came to Jerusalem from outside the Land to stay all the way through Pentecost before going home. Pentecost had only now arrived, and Jerusalem was still full of Jewish people from all over the Dispersion. The majority of them were Jews by nationality, while a minority were proselytes, Gentile converts to Judaism.<\/p>\n
Furthermore, they were devout men, which indicates something about these men: they were Old Testament type saints in the same way that Simeon was an Old Testament saint (Lk. 2:25), for the same terminology was used of Simeon. These were Old Testament type saints who were separated by geography and therefore had not participated in the Crucifixion. They were believers in the Old Testament sense of the term.<\/p>\n
The period of time covered by the Book of Acts is a period of transition from the Old Testament to the New Testament. One of the purposes of the Book of Acts was to reach this type of believer in the Old Testament sense with the new message of the gospel.<\/p>\n
B. The Excitement of the Multitude\u2014Acts 2:6\u20138<\/p>\n
Verse 6 reveals the cause of the excitement: And when this sound was heard, the multitude came together, and were confounded, because that every man heard them speaking in his own language.<\/p>\n
The cause was: when this sound was heard. The Greek word for sound in verse 6 is not the same as the word for sound in verse 2. Therefore, the meaning of the term sound is not necessarily the sound of the wind. It may also be that they heard the sound of the speaking in other languages; contextually, that is probably the sound that verse 6 is talking about. The result was that the multitude came together and provided the audience for Peter\u2019s first sermon in the Book of Acts. We are then told something about their state: they were confounded; they were confused. The reason was that they heard every man speaking his own language. The Greek word for language here is the origin of the English word \u201cdialect.\u201d It simply means \u201clanguage.\u201d It explains what the tongues of verse 4 were: they were spoken languages with all the rules of grammar, diction, syntax, and all that a language involves. Everyone who came heard someone speaking in his own native language, the language of the country from which he came.<\/p>\n
Verses 7\u20138 give the reason for that excitement: And they were all amazed and marvelled, saying, Behold, are not all these that speak Galilaeans? And how hear we, every man in our own language wherein we were born?<\/p>\n
Again, their state was that of amazement and marvel. The Greek word for amazed means \u201cto be in wide open astonishment.\u201d The Greek word for marvelled emphasizes that the wonder kept growing and growing. The more they looked upon the scene, the more the wonder actually grew. The basis of the amazement is seen in their question: are not these that speak Galilaeans? They could tell by their accent that they were all Galileans (Mat. 26:73; Mk. 14:17; Lk. 22:59). The Galilean accent was very distinct, characterized by confusing guttural sounds. They could tell that these men were Galileans, yet they had the ability to speak all these different languages.<\/p>\n
C. The Origins of the Multitude\u2014Acts 2:9\u201311<\/p>\n
These verses provide a list of the regions from which the people came. Parthians and Medes and Elamites, and the dwellers in Mesopotamia, in Judaea and Cappadocia, in Pontus and Asia, in Phrygia and Pamphylia, in Egypt and the parts of Libya about Cyrene, and sojourners from Rome, both Jews and proselytes, Cretans and Arabians, we hear them speaking in our tongues the mighty works of God.<\/p>\n
The first four names include the Parthians, the Medians, the Elamites and dwellers of Mesopotamia. These came from east of Judaea, spoke Aramaic, and were descendants of the Ten Tribes. The fifth name given is Judaea, which includes Galilee, and the language spoken here was Hebrew. The next five names are Cappadocia, Pontus, Asia, Phrygia, and Pamphylia. These are all in Asia Minor or present day Turkey, and they spoke Greek. The next two are Egypt and the parts of Libya around Cyrene. These were in North Africa, where they also spoke Greek. Next were sojourners from Rome, so Europe has representatives, and they spoke Latin. Next he mentions Cretans who spoke Greek, and Arabians who spoke Nabetean. The make up was that of two different groups: Jews by nationality, people who were born as Jews, and proselytes, Gentiles who were converts to Judaism.<\/p>\n
The content of the language is spelled out in verse 11: we hear them speaking in our tongues the mighty works of God. What they were hearing in these languages concerned the mighty works of God that had been done.<\/p>\n
D. The Responses of the Multitude\u2014Acts 2:12\u201313<\/p>\n
And they were all amazed, and were perplexed, saying one to another, What mean this? But others mocking said, They are filled with new wine.<\/p>\n
There were two different types of responses to the action of the apostles. The first response was that of questioning in verse 12. The cause that raised the question was that they were all amazed, and were perplexed; they were at a loss to explain the significance of what they were seeing and what they were hearing. They were asking one another: What mean this? They were not questioning the miracle itself, but they were asking what was the significance of the miracle. As Old Testament type believers, they recognized this to be a supernatural event. Therefore, \u201cwhat did this mean?\u201d<\/p>\n
The second response was one of mockery in verse 13. There were also unbelievers in the multitude. Some mocked, and the content of the mockery was to claim that the apostles were filled with new wine; in other words, they were drunk. The Greek word for new wine actually means \u201csweet wine.\u201d It means wine that had begun fermenting and it was still fermenting, but had not yet completed its fermentation process. This kind of wine was much more intoxicating. The unbelievers in the multitude were claiming that these apostles were drunk with sweet wine.<\/p>\n
Thus, there were two responses: the believers questioned what the significance of these events were; and the unbelievers were mocking and claiming that they were drunk.<\/p>\n
III. PETER\u2019S FIRST SERMON\u2014ACTS 2:14\u201336<\/p>\n
Peter\u2019s first sermon can be divided into three parts: his sermon, his proof of the Messiahship of Jesus, and the conclusion of his sermon.<\/p>\n
A. Peter\u2019s Refutation of the Accusation\u2014Acts 2:14\u201321<\/p>\n
Peter again takes the lead and stands out with the eleven in verse 14: But Peter, standing up with the eleven, lifted up his voice, and spoke forth unto them, saying, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and give ear unto my words.<\/p>\n
This is Peter\u2019s first use of the keys of the Kingdom. The fact that Peter is mentioned with the eleven shows that Matthais had been accepted as being among the apostolic group of twelve. He then lifted up his voice and by so doing he called attention to a very important proclamation. Those addressed were: Ye men of Judaea, and all ye that dwell at Jerusalem. And the call is: be this known unto you, and give ear unto my words.<\/p>\n
He then refutes what some are saying about the apostles\u2019 action on the basis of custom in verse 15: For these are not drunken, as ye suppose; seeing it is but the third hour of the day.<\/p>\n
Custom denies the accusation of some that they are drunk with sweet wine. The reason being that it is only the third hour of the day, making it nine o\u2019clock in the morning. That means it is much too early to be drunk.<\/p>\n
The Jewish custom was to drink wine only in the evening. Nine o\u2019clock in the morning was an hour of prayer, the time of the regular morning sacrifice. On this occasion, there were special sacrifices because it was the Feast of Weeks or Pentecost.<\/p>\n
The first explanation of the apostle\u2019s actions is that they cannot be drunk, because it is simply too early and it contradicts Jewish custom.<\/p>\n
Peter gives another explanation of their actions, which is based on the Book of Joel in verses 16\u201321: but this is that which has been spoken through the prophet Joel: And it shall be in the last days, says God, I will pour forth of my Spirit upon all flesh: And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams: Yea and on my servants and on my handmaidens in those days Will I pour forth of my Spirit; and they shall prophesy. And I will show wonders in the heaven above, And signs on the earth beneath; Blood, and fire, and vapor of smoke: The sun shall be turned into darkness, And the moon into blood, Before the day of the Lord come, That great and notable day: And it shall be, that whosoever shall call on the name of the Lord shall be saved.<\/p>\n
This quotation of Joel 2:28\u201332 falls into the category of interpretation known as \u201cliteral plus application.\u201d When Peter states: this is that, he did not use the normal formula for fulfillment. He did not say, \u201cthat it might be fulfilled which was spoken by.\u201d He simply said: this is that. Nothing that Joel prophesied actually happened in Acts 2 and nothing that happened in Acts 2, such as speaking in tongues, was even mentioned by Joel. This is literal plus application.<\/p>\n
Literally, what Joel was speaking about was the outpouring of the Holy Spirit upon the whole nation of Israel in the last days. An application is always based on one point of similarity. In this case, the one point of similarity was the outpouring of the Holy Spirit, resulting in some unusual manifestation. Peter quotes Joel by way of application, for just as the outpouring of the Holy Spirit in Joel will result in some supernatural manifestations, by the same token, we now have an outpouring of the Holy Spirit in a limited sense, but it, too, has resulted in supernatural manifestations.<\/p>\n
B. Peter\u2019s Proof of the Messiahship of Jesus\u2014Acts 2:22\u201335<\/p>\n
Peter now moves to prove the Messiahship of Yeshua.<\/p>\n
1. By the Public Ministry, Death, and Resurrection of Jesus\u2014Acts 2:22\u201324<\/p>\n
Peter summarized the public ministry of Jesus in verse 22: Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as ye yourselves know.<\/p>\n
Those addressed were: Ye men of Israel. They were to focus their attention on: Jesus of Nazareth, a man approved [by] God unto you. The means by which He was approved was: by mighty works and wonders and signs which God did by him; His works were His miracles, which authenticated His claims.<\/p>\n
Peter showed that the power of God was at work in the life of Yeshua by three words. The first word, works, emphasized His miracles. The second word, wonders, emphasized miracles as demonstrations that appeal to the senses, creating a sense of wonder and awe. The third word, signs, emphasized that which underlined and authenticated the message being presented. Furthermore, this was all done publicly: in the midst of you, even as [you] yourselves know.<\/p>\n
After summarizing the ministry of Yeshua, Peter next deals with the death of the Messiah, and he points out that there was a divine side and a human side in verse 23: him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay.<\/p>\n
As for God\u2019s side, He was delivered up by God, because the death of Jesus was part of God\u2019s plan, part of the determinate counsel of God. Determinate counsel means \u201ca fixed purpose.\u201d It was part of the fixed purpose of God for the Messiah to die. It was included in the decree of God, for it was part of the foreknowledge of God. The word foreknowledge means \u201cto know beforehand,\u201d but not simply out of knowledge; it means \u201cto know beforehand because of pre planning.\u201d In other words, God knew the Messiah would die because He pre-planned it; it was predestined for the Messiah to die. The Greek word is used only by Peter, both here and in 1 Peter 1:2 and 20. So, from the divine side, God planned the death of the Messiah so that even if the Jews had accepted Yeshua, He would still have had to die. In other words, no matter what, the death of Jesus was inevitable.<\/p>\n
As for the human side, the guilty ones are: ye by the hand of lawless men did crucify and slay. These lawless men were Pharisees and Sadducees, the leaders who represented the people, and the guilt of the leaders is the guilt of the nation. It was these leaders who were responsible for turning Yeshua over to Gentile hands; in that sense, they did crucify Him, and they did slay Him.<\/p>\n
Next, Peter moved on to the Resurrection of the Messiah in verse 24: whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden of it.<\/p>\n
The Greek word for pangs means \u201cbirth pangs.\u201d It pictures the Messiah as being born out of death; He was released from death\u2019s agony. The reason was that it was not possible that he should be holden of it. It was not possible that death could keep the Messiah imprisoned forever.<\/p>\n
This is a simple story: Yeshua came; He presented His credentials by miracles, signs, and wonders; He was rejected and killed, but then resurrected. This is the essence of the gospel.<\/p>\n
2. By the Quotation of Psalm 16:8\u201311\u2014Acts 2:25\u201328<\/p>\n
For David said concerning him, I beheld the Lord always before my face; For he is on my right hand, that I should not be moved: Therefore my heart was glad, and my tongue rejoiced; Moreover my flesh also shall dwell in hope: Because you will not leave my soul unto Hades, Neither will you give your Holy One to see corruption. You made known unto me the ways of life; You shall make me full of gladness with your countenance.<\/p>\n
This quotation falls into the category of interpretation known as \u201cliteral prophecy plus literal fulfillment,\u201d because, in the context of Psalm 16, the psalmist was clearly speaking of the Resurrection of the Messiah. Even some rabbis understood this passage to be messianic. For example, in one commentary on this verse, a rabbi wrote, \u201cMy glory rejoices over King Messiah.\u201d<\/p>\n
Peter declared that the author of this psalm was David, but David was not speaking of himself; he spoke concerning the Messiah. The point of verse 25 is that the speaker\u2019s trust is in the Lord and, for that reason, the speaker rejoices in and dwells in hope in verse 26. He can dwell in hope because the resurrection will come after death according to verse 27. And because of the resurrection, the speaker will walk in the path of life in verse 28.<\/p>\n
3. By the Application of the Psalm\u2014Acts 2:29\u201333<\/p>\n
Peter then made the application of the psalm specifically to the Messiahship of Yeshua, pointing out that Psalm 16 could not possibly have been speaking of David in verse 29: Brethren, I may say unto you freely of the patriarch David, that he both died and was buried, and his tomb is with us unto this day.<\/p>\n
He begins by addressing the crowd as Brethren meaning, in this case, not fellow believers, but fellow-Jews, who were their Brethren in the flesh. His point is that I may say unto you freely of the patriarch David. The Greek word means \u201cthat I may freely tell it all to you,\u201d \u201cthat I may tell it to you with fullness and with boldness.\u201d<\/p>\n
The evidence that this psalm could not be speaking of David is that David both died and [he] was buried, and his tomb is with us unto this day. According to Jewish tradition, David died on Pentecost. One rabbi wrote that neither worm nor insect had any power over David, that David did not see corruption. But that is not what the psalmist emphasizes: he emphasizes not seeing corruption because of resurrection. The fact that the tomb of David was right there and known to everybody in that day shows that the psalmist could not have been speaking about David. So who was the psalmist speaking of?<\/p>\n
Verses 30\u201331 declare that David prophesied of the Messiah: Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins he would set one upon his throne; he foreseeing this spoke of the resurrection of the Christ, that neither was he left unto Hades, nor did his flesh see corruption.<\/p>\n
The basis is the Davidic Covenant according to verse 30. Besides being a king, David was also a prophet and received direct revelation of God. He knew about the Davidic Covenant, because God had sworn with an oath to him; the covenant was made with David. The content of the covenant included the fact that of the fruit of his loins he would set one upon his throne. In other words, from David\u2019s loins, one would come who would permanently sit upon the throne. Thus, David understood from God\u2019s promise that the Messiah would be his descendant.<\/p>\n
Peter pointed out that, in the prophecy of Psalm 16, David prophesied not of himself, but of the Resurrection of the Messiah in verse 31. Peter states: he [David] foreseeing this. What does the word this mean? It means that, on the basis of the Davidic Covenant, he would have an eternal descendant on the throne, because of the resurrection of the Christ. The Greek has a definite article, the Christ, meaning the Messiah.<\/p>\n
Then Peter further states: neither was he left unto Hades, nor did his flesh see corruption. In other words, His soul did not remain in Sheol or Hades; He was not in the grave long enough for the flesh to become corrupt.<\/p>\n
In verse 32 Peter drives his point home that this Messiah is Jesus: This Jesus did God raise up, whereof we all are witnesses.<\/p>\n
Peter then discussed the Messiah\u2019s present position in verse 33: Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he has poured forth this, which ye see and hear.<\/p>\n
As to His present place, He is at the right hand of God the Father. As to His glory, He is exalted, and having received of the Father the promise of the Holy Spirit, the promise of Acts 1:4. God the Father turned control of the Holy Spirit over to the Son, and then the Son poured forth this [the Spirit upon these apostles], which [you now] see and hear. What they now see and hear is the speaking in tongues.<\/p>\n
This is the explanation: it is not a result of drunkenness; it is a result of an outpouring of the Holy Spirit.<\/p>\n
4. By the Quotation of Psalm 110:1\u2014Acts 2:34\u201335<\/p>\n
For David ascended not into the heavens: but he says himself, The Lord said unto my Lord, Sit you on my right hand, Till I make your enemies the footstool of your feet.<\/p>\n
The point Peter is trying to prove is that David did not ascend into Heaven, his body was still in that tomb, which was a fact they all knew. Psalm 110:1 falls into the category of interpretation known as \u201cliteral prophecy plus literal fulfillment.\u201d The Lord invited David\u2019s Lord to sit on the right hand until the Messiah\u2019s enemies become His footstool. David had no human lord, David\u2019s Lord was the Messiah. The Messiah was destined to sit on the right hand of God the Father, and He will remain there \u201cuntil the Messiah\u2019s enemies become the footstool of His feet.\u201d<\/p>\n
C. The Conclusion of Peter\u2019s Refutation\u2014Acts 2:36<\/p>\n
Let all the house of Israel therefore know assuredly, that God has made him both Lord and Christ, this Jesus whom ye crucified.<\/p>\n
Having preached his sermon, having presented the gospel, Peter now draws his conclusion: Let all the house of Israel therefore know assuredly, let there be no doubt about this fact, that God the Father has made him both Lord and Christ. He has made Him Lord and He has made Him the Messiah; He is the Lord Messiah. He is David\u2019s Lord.<\/p>\n
He is Israel\u2019s Messiah: whom ye crucified, which in this context, emphasized the Jewish guilt in the Crucifixion. Elsewhere he will emphasize Gentile guilt, but here we have the emphasis upon the Jewish guilt. The Resurrection was a fulfillment of Scripture, and the Resurrection proves two things: first, the fulfillment of the promise of the Father; and secondly, that Yeshua is both Lord and Messiah.<\/p>\n
IV. THE RESULTS OF PETER\u2019S SERMON\u2014ACTS 2:37\u201347<\/p>\n
A. Salvation\u2014Acts 2:37\u201342<\/p>\n
The first result of Peter\u2019s sermon is that it brought conviction in verse 37: Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the apostles, Brethren, what shall we do?<\/p>\n
The cause of the conviction is: when they heard this, when they heard that Jesus was the Messiah but had been rejected and crucified: they were pricked in their heart. The Greek word means \u201cto pierce,\u201d \u201cto sting sharply,\u201d \u201cto smite,\u201d \u201cto stun.\u201d The Greek writer Homer used the word of horses pounding or beating on the ground with their hoofs.<\/p>\n
They then said unto Peter and the rest of the apostles. All the apostles were involved, but because Peter had the keys to the Kingdom, he was recognized even by the others as being in charge. The question they raised was: Brethren, what shall we do?<\/p>\n
Peter answers that they must do two key things in verse 38: And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.<\/p>\n
The first thing they must do is: Repent ye, which means \u201cto change your mind.\u201d What they need to change their mind about was the accusation that Yeshua was demon-possessed and therefore could not be the Messiah (Mat. 12:22\u201345). In this first command, Peter used the Second Person plural, pointing out that the first of the two things they must do had priority. These Jewish people listening to Peter were part of the nation and part of \u201cthat generation\u201d which had committed the unpardonable sin. They are part of that generation under divine judgment. But while the sin was unpardonable nationally, it was pardonable for the individual. If these Jewish individuals would repent, that is, change their minds about Yeshua, this would save them spiritually. So the first thing they have to do is to repent.<\/p>\n
The second thing they would have to do is: be baptized every one of you. Here Peter used the Third Person singular, which shows that this was a lesser priority. To baptize means \u201cto change your association,\u201d it is a change of identification. True repentance demands the witness of water baptism. For the individual Jew of that generation to escape the judgment that was coming in the year A.D. 70, he must sever his connection with Judaism. The means of separating himself from Judaism was water baptism. By means of water baptism, they will make a new identification with a new group; so it will mean separation from the old group. Every time baptism is so closely connected with salvation is when it is addressed to a Jewish audience. This is true here in Acts 2:38 and is also true in Acts 22:16. But baptism with a view to salvation means the salvation from the coming judgment. Baptism will not save them spiritually, but it will save them physically from the A.D. 70 judgment. Repentance will save them spiritually, but baptism will save them physically from that coming judgment for the unpardonable sin.<\/p>\n
Also, this baptism must be in the name of Jesus Christ as the new association. This will distinguish the baptism of those who believe in the Messiahship of Yeshua from all other baptisms, such as, proselyte baptism or John\u2019s baptism. The purpose for all this is for the remission of \u2026 sins. The Greek word here can also simply mean \u201con the basis of\u201d or \u201cbecause of\u201d as it clearly means in Matthew 10:41 and 12:41. Just as the Ninevites repented because of the preaching of Jonah, these must now be baptized because of the remission of their sins. Not in order to have their sins remitted, but because they have had their sins remitted by repentance. That is one way of taking it, but, again, the emphasis here is to be baptized in order to be saved physically from the A.D. 70 judgment.<\/p>\n
If they do these things, if they repent, and show true repentance by their baptism, the result will be that they will: receive the gift of the Holy Spirit. Forgiveness will be followed by the gift of the Holy Spirit, because the Spirit is now given to all believers.<\/p>\n
Then Peter tells them what God will do if they repent in verse 39: For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him.<\/p>\n
God will grant them the promise of the Holy Spirit. That this promise is for Israel is evident, because it says: to all that are afar off, that is, the Jews of the Dispersion. From the divine side, this is what is called \u201cthe divine calling\u201d or \u201ceffectual calling.\u201d From the human side, whosoever shall call upon the name of the Lord shall be saved, in keeping with Joel 2:32 and Acts 2:21.<\/p>\n
Verse 40 gives a summary of Peter\u2019s message: And with many other words he testified, and exhorted them, saying, Save yourselves from this crooked generation.<\/p>\n
In addition to what Luke recorded, he [Peter] testified [concerning the Messiah] and exhorted them [to repent and be baptized.]<\/p>\n
The main point he makes in this verse is: Save yourselves from this crooked generation. The emphasis is that by separating themselves from that generation, they can save themselves. This is obviously a physical salvation and helps to explain verse 38. They must save themselves from this crooked generation, the generation guilty of the unpardonable sin; they must separate from that generation. Those who will do so become members of the believing Remnant.<\/p>\n
Verse 41 shows the response: They then that received his word were baptized: and there were added unto them in that day about three thousand souls.<\/p>\n
The response was that they received his word; they believed, they repented and changed their minds about the Messiahship of Yeshua. Then they were baptized and thus separated themselves from that generation and became members of the believing Remnant. On that day there were about three thousand [Jewish] souls saved and were baptized. There are many pools in Jerusalem and it was only nine o\u2019clock in the morning. There were many that could baptize, so there was no problem baptizing three thousand people all in one day.<\/p>\n
Finally, verse 42 shows discipleship: And they continued stedfastly in the apostles\u2019 teaching and fellowship, in the breaking of bread and the prayers.<\/p>\n
And they continued shows this was not just an emotional response. The verse shows the four areas of discipleship in the first local congregation. The first area of discipleship was the apostles\u2019 teaching; the authority of the apostles was recognized from the beginning, and they gave doctrinal teaching orally and eventually put it in written form. The second area of discipleship was fellowship; they were sharing in common, they were sharing spiritual and material blessings. The third area of discipleship was the breaking of bread; the common meal, the communion, the Lord\u2019s supper. And the fourth area of discipleship was the prayers; they prayed at the regular times of prayer customary among Jewish people.<\/p>\n
B. The Local Church\u2014Acts 2:43\u201347<\/p>\n
The second result of Peter\u2019s sermon is the local church. And fear came upon every soul: and many wonders and signs were done through the apostles. And all that believed were together, and had all things common; and they sold their possessions and goods, and parted them to all, according as any man had need. And day by day, continuing stedfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, praising God, and having favor with all the people. And the Lord added to them day by day those that were saved.<\/p>\n
Verse 43 describes the state of the Church: fear [fell] upon every soul, that is, all the believers; this was the \u201cafterglow\u201d of Pentecost. The apostles \u201cdid many signs and wonders.\u201d In fact, the only ones who did these signs and wonders in the Book of Acts were the apostles or apostolic legates, those who were appointed by the laying on of hands by the apostles, such as it was in the case of Stephen. Generally, signs and wonders were not performed by the believers at large.<\/p>\n
Verses 44\u201345 show they had fellowship in material things: they had unity in verse 44; and they shared in the community of their possessions in verse 45.<\/p>\n
Verses 46\u201347 reveal the practice of the local congregation in Jerusalem. They came together regularly, day by day, to worship in the Temple Compound, and to break bread in private homes. Their reputation spread everywhere.<\/p>\n
This was the birthday of the Church on the Feast of Pentecost as recorded in the second chapter of Acts.<\/p>\n","protected":false},"excerpt":{"rendered":"
And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. Acts 2:2 The second chapter of the Book of Acts deals with the day of Pentecost, the birthday of the Church, and with the witness of the apostles at … <\/p>\n