Atos 2
A.T. Robertson · Citado em PreceptAustin
Atos 2
Robertson adds that sumpleroo, had come, "is a Hebrew idiom (Exodus 7:25) and Luke may mean that the day of Pentecost was not yet over, was still going on." (Word Pictures in the New Testament - Acts 2) McGee interprets had come to signify that "that Pentecost, which Israel had been celebrating for many generations, was fulfilled." Had come (4845)(sumpleroo from sún = an intens. + pleróo = to fill) to fill to the brim, fill completely. Used only in the passive in the NT. In the literal sense described the boat becoming filled completely with water (the boat in Luke 8:23 [cf. Mark 4:37]). Figuratively sumpleroo speaks of time which has arrived and is "the timely moment for an event to take place" (BDAG) and so to be fulfilled or fully come (Luke 9:51; Acts 2:1). The shadow (type), the Feast of Pentecost, was described in Lv 23:15-21 and in Acts 2:1ff we see the fulfillment (sumpleroo) of the OT "shadow". There are only 3 uses in the NT and none in the Septuagint. Luke 8:23 But as they were sailing along He fell asleep; and a fierce gale of wind descended upon the lake, and they began to be swamped and to be in danger. Luke 9:51 And it came about, when the days were approaching for His ascension, that He resolutely set His face to go to Jerusalem Acts 2:1 And when the day of Pentecost had come, they were all together in one place. C H Spurgeon introduces his expository notes on Colossians with the following statement... We cannot too often read the story of that wondrous outpouring of the Holy Spirit on the day of Pentecost; and let as never read it without asking the Lord to manifest in our midst the fulness of the Spirit’s power. We may not have a repetition of the miraculous gifts which were then bestowed upon the apostles and those who were with them; but we may have that gracious influence which shall convince and convert those who gather to hear the Word. Our success in preaching the Word is entirely dependent upon the presence and working of the Holy Spirit; therefore, let our prayer be,— “Lord God, the Holy Ghost, In this accepted hour, As on the day of Pentecost, Descend in all thy power. “The young, the old inspire With wisdom from above; And give us hearts and tongues of fire, To pray, and praise, and love.” The first lesson that we ought to learn from this inspired record of what happened on the day of Pentecost is, that we cannot expect a revival until there, is unity among Christians. The Spirit of God will not visit and bless a church where there is strife. These disciples in Jerusalem “were all with one accord in one place” “in prayer and supplication,” as the fourteenth verse of the previous chapter tells us (see Acts 1:14+). Luke has just recorded These (11 Disciples - Acts 1:13) all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers. 15 At this time Peter stood up in the midst of the brethren (a gathering of about one hundred and twenty persons was there together), and said, (Acts 1:14-15+). They were all together in one place - Luke does not tell us the place, but most think it was probably the same upper room in which Jesus had celebrated the Last Supper with His disciples. Another reasonable consideration is the Temple because Luke records that after Jesus' ascension, they "were continually in the temple praising God." (Lk 24:53+) In addition, the word house (oikos) in Acts 2:2 is used of the Temple (cf "Solomon who built a house [oikos] for Him." Acts 7:47). Notice that as far as we can discern from Scripture, Jesus did not instruct them to all be together in one place, but to wait in Jerusalem, so why were they all together in one place? Most likely because on this day, fifty days after the Passover, they were together to celebrate the Feast of Weeks, the Pentecost. And as discussed below, while these 120 were physically all together, even more importantly they were spiritually all together and would soon be united forever in one spiritual body, the Church, the Body of Christ, when they were baptized with the Holy Spirit. The question that we might ask is why they were all together in one place? What were they doing? In a word, they were obeying. They were obeying their Lord's instruction to "wait" (Acts 1:4). This may seem like a small point, but it is actually a very big point. What is the point? What does waiting in obedience for what the Father had promised imply? And the obvious answer is their waiting was a clear reflection of their trust in the the Word of God. They believed what Jesus had said and what He had instructed them to do. And so they waited. The waited day after day after day until the tenth day. What would have happened if they become weary of waiting? Beloved, do we have their kind of faith, faith which is willing to wait on the Lord in order to receive His promises, which in the case of Acts 2 was His supernatural power for service? Or do we run ahead in our service depending on our own natural power? This is an axiomatic Biblical truth as is clearly stated in Isaiah 40:31+ Yet those who wait for the LORD Will gain new strength (THE PICTURE IS TO EXCHANGE THEIR STRENGTH FOR GOD'S STRENGTH!); They will mount up with wings like eagles, They will run and not get tired, They will walk and not become weary. Lord, we pray the prayer of David... Make me know Thy ways, O LORD; Teach me Thy paths. Lead me in Thy truth and teach me, For Thou art the God of my salvation; For Thee I WAIT all the day. (Ps 25:4-5). Amen. All together - While the Textus Receptus has homothumadon, some of the best Greek texts have "pantes (all) homou (together)." All together (3661)(homothumadon/homothymadon from a combination of homos = same + thumos/thymos = temperament or mind) means with one mind, unity of mind, with one purpose, with unanimous consent, of one accord. In a word it means together (Webster says "together" means "in company, in union, in the same place, in the same time, in concert, as the allies made war upon France together.") One lexicon says homothumadon means "to be of one soul." It speaks of an action agreed upon unanimously (with one impulse) or by common consent. Homothumadon was frequently used in secular settings to describe the unanimity of a synod, of creditors, of a husband and wife, of brother (TLNT, Moulton and Milligan) What a glorious picture of the birth of the church! Webster defines unanimity as "Agreement of a number of persons in opinion or determination; as, there was perfect unanimity among the members of the council." Ray Pritchard - The word is homothumadon, which the King James translates with the lovely phrase “in one accord.” It’s a musical term that means to strike the same notes together (Ed: More accurately it is the word "accord" which is the meaning of homothumadon which is a musical term. But Pritchard's application is still appropriate.). We all know what it is to listen to a choir sing and the music is lovely and lilting and then without warning, someone hits a wrong note. The discordant sound sticks out like a sore thumb. When the early church prayed, there were no “wrong notes"–no ugly attitudes, no pointing fingers, no pity parties, no gossipy stories, no secrets told behind closed doors. When people don’t like each other, they can’t pray together very long. Either you’ll stop criticizing or you’ll stop praying because you can’t do both at the same time." You can mark it down that where there is homothumadon among believers, the Holy Spirit is present and active! (Cp Eph 4:4-note, see also Acts 15:25 and Acts 15:28 where being of one mind is associated with the Spirit) And the converse also applies - without the Holy Spirit energizes saints, uniting hearts, there is the potential for discord and disharmony because of our fallen flesh. "Harmonious" saints are surely Spirit filled saints! Alan Carr - While we cannot duplicate the events of that day, we can duplicate the conditions that existed among the people of God on that day. We can see the Lord move in our midst in power and glory in these days, just as He moved in those days. I believe that we need another Pentecost! When we create an atmosphere like the one that existed in the church on that day, we will see Him move in power among us in these days. One of the striking characteristics of the early church in the day of Pentecost was that they were together “with one accord”. The word “accord” means “to have one mind.” These early disciples, all 120, Acts 1:15, were united in their desire to seek the face of the Lord, Acts 1:14! Unity was the calling card of the early church, and it should mark us as well. If we want the Lord's presence and power in these days, then God's people are going to have walk together in unity. We Need Another Pentecost! We need a move of God in these days like the early church enjoyed in those days. But, if that is to happen, there must be unity among God's people. Let's me show the ways in which the early church was united. We should seek unity in the same areas. The fourth of the annual feasts of the Jews (after Passover, Unleavened Bread, and First Fruits), it came 50 days after First Fruits (a type of the resurrection of Christ, 1Co 15:23). Pentecost was the Greek name for the Jewish Feast of Weeks, so called because it fell seven (a week of) weeks after First Fruits. It celebrated the wheat harvest (Ex23:16). This Day of Pentecost in Acts 2 marked the beginning of the church (Mt 16:18). (Acts 2:1-8 We Need Another Pentecost) Henry Morris of the Day of Pentecost. "Pentecost," meaning "fifty days," was a festival observed fifty days after the feast of firstfruits, which was held on a sabbath day. The feast of firstfruits (Leviticus 23:9-14) was actually prophetic of the resurrection of Christ (1 Corinthians 15:20), which also had taken place on the first day of the week. Thus, Pentecost was held on the first day of the week, and it was on such a day that the Holy Spirit came to indwell the church. Quite possibly, this fact played a part in the gradual adoption by the churches of the first day of the week as their regular day of rest and worship (Acts 20:7; 1 Corinthians 16:2). The weekly observance of the sabbath was in commemoration of the completion of God's work of creation (Genesis 2:1-3; Exodus 20:8-11), but God's great work of redemption was now also completed (John 19:30). Thus, by observing their weekly "sabbath day" or "rest day" on the first day of the week, they would be honoring the completion of both God's work of creation and His work of redemption. Pentecost also commemorated the giving of the law at Mount Sinai, which occurred fifty days after the Passover (Exodus 12:6; 19:1,11). (Borrow The Defender's Study Bible) Gotquestions on Pentecost compared to the Last Supper - Pentecost is reminiscent of the Last Supper; in both instances the disciples are together in a house for what proves to be an important event. At the Last Supper the disciples witness the end of the Messiah’s earthly ministry as He asks them to remember Him after His death until He returns. At Pentecost, the disciples witness the birth of the New Testament church in the coming of the Holy Spirit to indwell all believers. Thus the scene of the disciples in a room at Pentecost links the commencement of the Holy Spirit’s work in the church with the conclusion of Christ’s earthly ministry in the upper room before the crucifixion. (Reference)
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Robertson says is "Old word, already in Luke 4:37 for rumour (report) and Luke 21:25 for the roar of the sea. It was not wind, but a roar or reverberation "as of the rushing of a mighty wind". This is not a strict translation nor is it the genitive absolute. It was "an echoing sound as of a mighty wind borne violently" (or rushing along like the whir of a tornado)." (Word Pictures in the New Testament - Acts 2) Echos means (1) a sound, noise (Acts 2.2 = "noise like a violent rushing wind" Heb 12.19 "blast of a trumpet") (1a) spoken of the roar of the sea waves (Lk 21.25) (2) rumour, report, news (Lk 4.37 = "the report about Him was spreading")
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Robertson on filled - "As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfillment of Acts 1:5" (Canon Cook). (Word Pictures in the New Testament - Acts 2) Filled (4137)(pleroo) - the room was completely filled with the holy noise (see discussion of pleroo in Acts 2:4). In the context of this passage, the verb pleroo means to fill up the room fully with the sound like a violent rushing wind. The sense in Acts 2:4 is different, for there pleroo means to fill up each person in the sense of controlling them, this control being manifest by their ability to speak in foreign languages distinct from their native language (Hebrew or Aramaic).
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Robertson on diamerizo - Present middle (or passive) participle of diamerizō, old verb, to cleave asunder, to cut in pieces as a butcher does meat (aorist passive in Luke 11:17-18). So middle here would mean, parting themselves asunder or distributing themselves. The passive voice would be "being distributed." The middle is probably correct and means that "the fire-like appearance presented itself at first, as it were, in a single body, and then suddenly parted in this direction and that; so that a portion of it rested on each of those present" (Hackett). The idea is not that each tongue was cloven, but each separate tongue looked like fire, not real fire, but looking like (hōsei, as if) fire. The audible sign is followed by a visible one (Knowling). "Fire had always been, with the Jews, the symbol of the Divine presence (cf. Exodus 3:2; Deut. 5:4). No symbol could be more fitting to express the Spirit's purifying energy and refining energy" (Furneaux). The Baptist had predicted a baptizing by the Messiah in the Holy Spirit and in fire (Matthew 3:11)." (Word Pictures in the New Testament - Acts 2) And they rested on each one of them - The KJV has "sat" and the NLT has "settled."
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Robertson adds rested is a "Singular verb here, though plural ōpthēsan with tongues (glōssai). A tongue that looked like fire sat upon each one." A T Pierson suggests "The word ‘sat’ has a marked force in the New Testament. It carries the idea of a completed preparation, and a certain permanence of position and condition.” (Borrow The Acts of the Holy Spirit) Warren
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Robertson - Lucian uses it (apophtheggomai) of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. (Word Pictures in the New Testament - Acts 2)
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Robertson adds that "Usually katoikeō means residence in a place (Acts 4:16; Acts 7:24; Acts 9:22, 32) as in Acts 2:14 (Luke 13:4). Perhaps some had come to Jerusalem to live while others were here only temporarily, for the same word occurs in Acts 2:9 of those who dwell in Mesopotamia, etc." (Word Pictures in the New Testament - Acts 2) Luke's uses of katoikeo - Lk. 11:26; Lk. 13:4; Acts 1:19; Acts 1:20; Acts 2:5; Acts 2:9; Acts 2:14; Acts 4:16; Acts 7:2; Acts 7:4; Acts 7:48; Acts 9:22; Acts 9:32; Acts 9:35; Acts 11:29; Acts 13:27; Acts 17:24; Acts 17:26; Acts 19:10; Acts 19:17; Acts 22:12 Devout men - The fact that they were keeping the Feast of Pentecost (one of 3 required feasts Jewish males were to attend annually) indicates they were devout, which in English means deeply religious, showing deep religious feeling or commitment, totally committed to a cause. Of course the tragedy is that many of these very religious men were trapped by the law, seeking a sense of self-righteousness like the Pharisees. Being devout saves no one. Only being a disciple of Christ saves. NIV has "God-fearing" but it is not the best translation because that term is more often applied to Gentiles who are God fearing, like Cornelius (Acts 10:2). Luke always uses devout (eulabes) of Jews in the Gospel and Acts.
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Robertson - Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue. (Word Pictures in the New Testament - Acts 2) Was hearing them speak in his own language - Was hearing is imperfect tense signifying this was happening again and again, implying the Spirit filled believers were also speaking again and again, not just one sentence or one word in a foreign language. The word language (see dialektos below) means they heard not just that it was their foreign language, but that it was even in their own dialect!
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Robertson says amazed means "to stand out of themselves, wide-open astonishment." (Word Pictures in the New Testament - Acts 2) Amazed (astounded, besides one's self) (1839)( existemi from ek = out + hístemi = to stand) literally means to stand out from or to stand outside oneself (and thus to be beside oneself). To put out of position, to displace or to change. To remove from its place. For example Aristotle writes "you won't budge (existemi) me from my position on these matters." The NT uses of existemi are all related in some way to the human mind. Richards adds that existemi "suggests astonishment mixed with anxiety, stimulated by extraordinary events that cannot be explained." BDAG says existemi describes ""the feeling of astonishment mingled with fear, caused by events which are miraculous, extraordinary, or difficult to understand." Astonished (2296)(thaumazo from thauma [from thaomai = to wonder] = wonder, admiration) means to wonder, marvel, be struck with admiration or astonishment. Thaumazo describes the human response when confronted by divine revelation in some form (Mt 9.33). Be surprised (Gal 1:6). It denotes incredulous surprise. Longnecker -Galileans had difficulty pronouncing gutturals and had the habit of swallowing syllables when speaking; so they were looked down upon by the people of Jerusalem as being provincial (cf. Mark 14:70). Therefore, since the disciples who were speaking were Galileans, it bewildered those who heard because the disciples could not by themselves have learned so many different languages. (Expositor's Bible Commentary) Zodhiates on Galileans - The Galileans were brave and industrious, though the other Jews regarded them as stupid, unpolished, and seditious, and therefore, proper objects of contempt (John 1:47; 7:52). (Word Study NT Dictionary) Why - This word why is literally behold, a word used to get someone's attention. Are not all these who are speaking Galileans (cf Acts 1:11+) - How did they know they were Galileans? The text does not tell us - was it their clothing, their dialect (cf Mt. 26:73), etc. We cannot be dogmatic. What we can be dogmatic about is that the Judeans in the south generally felt contempt for the Galileans in the north, who were regarded as compromised by too close an association with Gentiles. Their region (map of upper and lower Galilee) was historically known as “Galilee of the Gentiles,” and it was still called by that name in Jesus' day (Isa 9:1; Mt. 4:15). The Galileans were the "hayseeds" of Israel, for they were not considered to be very intelligent or interested in culture. We might refer to them today as "country bumpkins" a word we use to describe people from the countryside who are considered to be awkward and stupid. So it was especially shocking to hear them speaking foreign languages. Recall that Jesus had called all of His apostles from Galilee, and none from Judea, with the possible exception of Judas Iscariot. Wikipedia - The term Galilean dialect generally refers to the form of Jewish Palestinian Aramaic spoken by people in Galilee during the late Second Temple period, for example at the time of Jesus and the disciples, as distinct from a Judean dialect spoken in Jerusalem.
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Robertson has a lengthy note on Galileans - There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mark 14:70) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular Koiné, but there were various local tongues "wherein we were born" (en hēi egennēthēmen). An example is the Lycaonian (Acts 14:11). These Galilean Christians are now heard speaking these various local tongues. The lists in Acts 2:9-11 are not linguistic, but geographical and merely illustrate how widespread the Dispersion (Diaspora) of the Jews was as represented on this occasion. Jews were everywhere, these "Jews among the nations" (Acts 21:21). Page notes four main divisions here: (1) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman. (Word Pictures in the New Testament - Acts 2) Acts 2:8 "And how is it that we each hear them in our own language to which we were born? KJV - And how hear we every man in our own tongue, wherein we were born? NLT - and yet we hear them speaking the languages of the lands where we were born! THE QUESTION OF THE JEWISH CROWD: HOW IS THIS POSSIBLE? And how is it that we each hear them in our own language to which we were born - The miracles is not their hearing but the Galilean's speaking in the native tongue of the hearers. Notice that each hear, indicating that all who had gathered were impacted by the miraculous speech. God left no one out. Language (1258)(dialektos from dialegomai = to dispute, discourse, reason) usually refers to the specific dialect of a region or special district within a nation, speaking of the the form of speech characteristic of a nation or region (I am from Texas and have a definite Texas twang or "dialect"). Dialektos can refer to the language of a country or nation but glossa is used more often for language (as in Acts 2:4, 11) Dialektos - 6x in 6v - dialect(3), language(3). Twice in Septuagint - Esther 9:26, Da 1:4 = "language of the Chaldeans" Acts 1:19; Acts 2:6; Acts 2:8; Acts 21:40; Acts 22:2; Acts 26:14 Kistemaker - As the believers are speaking, they demonstrate to the audience that they are praising God in all the languages and dialects of the world. They prove that God’s revelation is not bound to one particular language but that it transcends all variations of human speech. Nevertheless, we observe that God does not repeatedly grant the miracle of speaking in a foreign language. For example, we do not read that Paul and Barnabas address the people of Lystra in their own language (Acts 14:11). (Ibid) Acts 2:9 "Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, KJV Acts 2:9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Medes 2 Kings 17:6; Ezra 6:2; Da 8:20 Elamites Ge 10:22; 14:1; Isa 11:11; 21:2; Da 8:2 Mesopotamia Acts 7:2; Ge 24:10; Dt 23:4; Jdg 3:8; 1 Chr 19:6 Cappadocia 1 Peter 1:1 Pontus Acts 18:2; 1 Peter 1:1 Asia Acts 6:9; 16:6; 19:10,27,31; 20:16,18; 2 Ti 1:15; Rev 1:4,11 ESV Map of Nations at Pentecost Acts 2 Resources - Multiple Sermons and Commentaries THE INTERNATIONAL NATURE OF THE JEWISH CROWD POSB (borrow The Preacher's Outline & Sermon Bible) - Luke’s purpose in giving the list seems to stress that people from all over the world were present for Christ to save and to send back to their native lands as servants of His, servants to proclaim the message of the glorious gospel. Clearly there were no Chinese, Native Americans, etc, but there were Jews from most of the Roman Empire. Stott says "He was speaking, as the biblical writers normally did, from his own horizon not ours, and was referring to the Graeco-Roman world situated round the Mediterranean basin, indeed to every nation in which there were Jews." The Jews were gathered for a harvest festival, little knowing that many of them would be part of the spiritual harvest of souls. As Chrysostom phrased it ‘the time was come to put in the sickle of the word; for here, as the sickle, keen-edged, came the Spirit down." Henry Alford wrote this poem All the world is God’s own field, Fruit unto His praise to yield; Wheat and tares together sown, Unto joy or sorrow grown: First the blade, and then the ear, Then the full corn shall appear: Lord of harvest, grant that we Wholesome grain and pure may be. See Map of Pentecost and the Diaspora - Acts 2:9-10 describes people from three continents. Notice on the map that Luke goes from East to West, the Parthians, the Medes, and the Elamites (see another map), which make up the former Medo-Persian Empire in the region of modern day Iran. To give you an idea of the distances, it is about 500 miles from Parthia to Jerusalem and traveling by camel at rate of 10-20 miles per day would take from 25-50 days. Mesopotamia is east of the previous three locations and in the region of modern day Iraq. Judea would include Jerusalem (map) and would have a dialect distinct from that of Galilee. Then Luke moves north and eastward to Cappadocia, Pontus and Asia (western most region) all in modern day Turkey. Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia 10 Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome...11 Cretans and Arabs - Luke mentions 15 nations moving from east to west. All of these countries/regions had a considerable Jewish population. Kistemaker - Why he lists these nations and omits others (e.g., Greece, Macedonia, Cyprus) is an open question. Luke seems to group the nations in linguistic categories, for his objective in this Pentecost account is to emphasize that the Good News transcends linguistic barriers. (Ibid) Kistemaker on the eastern most group of three - The Parthians lived south of the Caspian Sea, in an area now known as Iran. In the apostolic era, these people had never been conquered by the Roman armies, spoke a Persian dialect, and allowed the Jews religious freedom. The Medes, who with the Persians had consolidated an empire (refer to Esther 1:3, 18–19; Dan. 5:28; 6:8, 12, 15; 8:20), resided southwest of the Caspian Sea. The Elamites occupied the land directly north of the Persian Gulf to the east of the Tigris River. They became part of the Persian empire but kept their own language. (Ibid) Residents of Mesopotamia (from mesos = middle + potamos = river = between rivers, Tigris and Euphrates) - This group lived between the Tigris and Euphrates rivers. The Jews who came to Jerusalem from Mesopotamia actually were residents of Babylon, to which they had been exiled centuries earlier. They were visitors in Jerusalem because they continued to live in Mesopotamia, which is modern Iraq. The word residents is the same Greek word translated living in Acts 2:5. See note there for discussion of the verb katoikeo. Many commentators have questioned the mention of Judea for one would think their language as residents of Judea was Aramaic (or Greek), but this can be resolved if these are diaspora Jews who had returned from their foreign countries to live in Judea. The language they would have heard would have been that of the foreign country to which they were dispersed. Several commentators suggest another possibility - that Judea is included in the widest sense as the extent of the Empire of David which had extended from the Euphrates (Mesopotamia mentioned just prior) to Egypt. Clearly one cannot be dogmatic regarding the interpretation of why Judea is mentioned.
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Robertson adds that "Many remained uncircumcised and were called proselytes of the gate." (Word Pictures in the New Testament - Acts 2) The first use of proselutos is by Jesus describing Jewish "missionaries" who traveled far "to make one proselyte and when he becomes one, (he is made) twice as much a son of hell as" the Jewish missionary. (Mt 23:15). In their zeal to make converts one of the places the Jewish missionaries had visited was Rome. Zodhiates says that "such zeal being so remarkable at that time that it became proverbial among the Romans." Luke also describes Jewish proselytes from Antioch. Some of the proselytes in Palestine in the day of Christ were the centurion (Mt. 8:5-13; Lk 7:1-10), who was an officer in the army of Herod Antipas, the Greeks who were going up to worship at the Passover (Jn 12:20), and possibly (evidence only circumstantial) Pilate's wife (Mt 27:19). Proselutos - 4x in 4v - Mt. 23:15; Acts 2:10; Acts 6:5; Acts 13:43 Acts 2:11 Cretans and Arabs--we hear them in our own tongues speaking of the mighty deeds of God." KJV Acts 2:11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. Cretans Acts 27:7,12; Titus 1:5,12 Arabs 1 Kings 10:15; 2 Chr 17:11; 26:7; Isa 13:20; 21:13; Jer 3:2; 25:24; Gal 1:17; Gal 4:25 Mighty deeds of God Ex 15:11; Job 9:10; Ps 26:7; 40:5; 71:17; 77:11; 78:4; 89:5; 96:3; Ps 107:8,15,21; 111:4; 136:4; Isa 25:1; 28:29; Da 4:2,3; 1 Cor 12:10,28+; He 2:4 ESV Map of Nations at Pentecost Acts 2 Resources - Multiple Sermons and Commentaries THE MIGHTY DEEDS OF GOD Cretans - (See Wikipedia). "Crete, the modern Candia , is an island 60 miles S. of Greece proper, about 150 miles long, and varying in breadth from 30 to 7 miles, with mountains as high as 7000 feet. It is about equidistant from Europe, Asia, and Africa, and was inhabited from the earliest times of which we have any knowledge. The researches of Mr. Arthur J [Note: Jahwist.] . Evans and others have revealed traces of a very ancient civilization, including an alphabet hitherto unknown. In historical times it was famed for its archers, who were valued in the armies of Europe. It was conquered by Rome in b.c. 67, and became, in conjunction with the district Cyrenaica on the N. of Africa, a Roman senatorial province, governed by a proconsul. Jews were early to be found there, and were very numerous. Some were present at Pentecost in the year of the crucifixion (Acts 2:11). St. Paul’s ship, on the voyage to Rome, sailed along the Cretan coast close in ( Acts 27:7 ), and came to Fair Havens near Lasea. These places were on the S. coast, which had few harbours. The epithets which a native of the island, the poet Epimenides (flourished b.c. 600), flung at the Cretans, are quoted in a somewhat un-apostolic manner in the Epistle to Titus (Titus 1:12+). Epimenides styled them ‘always liars, evil beasts of prey, lazy gluttons.’ (See note) Such vituperation, though countenanced by others also, must not be taken too seriously. The ancients were much given to it, and it probably reveals as much of the natures of the persons who used it as of those to whom it was applied. Greeks in general are not, and were not famous for truthfulness, for instance. When and by whom Christianity was planted in Crete cannot be said. It is probable that it was well established there in the 1st century. In the Epistle to Titus we find Titus introduced as having been left by St. Paul in charge of the churches." (Hastings Dictionary of the Bible) And Arabs - See article in Hastings Dictionary of the Bible. "The Arabs who came to Jerusalem for the feast of Pentecost presumably were Jews who resided in Nabatea. The Nabateans were desert dwellers who lived in an area that stretched in a southwesterly direction from Damascus to Egypt. Petra, situated to the southeast of Palestine, was its capital. Paul spent time in the Nabatean kingdom of Arabia (Gal. 1:17)." (Kistemaker) Note that Rome did not conquer Arabia until after NT times. We hear them in our own tongues - In our own languages probably better than "tongues." Remember this is supernatural speech for these were country bumpkin Galileans filled with the Holy Spirit. This fact reminds me of Paul's teaching that "God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised, God has chosen, the things that are not, that He might nullify the things that are, that no man should boast before God." (1 Cor 1:27-29) Speaking (laleo) is in the present tense - they were continually speaking.
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Robertson says "Sweet wine kept a year was very intoxicating." Gilbrant says "It is not the ordinary word for new wine and probably represents an intoxicating wine made from a very sweet grape which would have a higher alcoholic content. It would be some time before the grape harvest began in August and real new wine or grape juice would again be available." (Word Pictures in the New Testament - Acts 2) Steven
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Robertson - Lucian uses it (apophtheggomai) of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance.
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Robertson comments "People's ears differ greatly, but in public speech they have to be reached through the ear. That puts an obligation on the speaker and also on the auditors who should sit where they can hear with the ears which they have, an obligation often overlooked." (Word Pictures in the New Testament - Acts 2) Enotizomai - 36x in 36v in the Septuagint - Ge 4:23; Ex 15:26 = "give ear to His commandments"; Nu 23:18 = "Give ear to me"; Jdg. 5:3 = "Hear, O kings, give ear"; Neh. 9:30 = "Yet they would not give ear"; Job 32:11; Job 33:1; Job 33:31; Job 34:2; Job 34:16; Job 37:14; Ps. 5:1 = "give ear to my words O LORD"; Ps. 17:1 "give ear to my prayer"; Ps. 39:12; Ps. 49:1; Ps. 54:2; Ps. 55:1; Ps. 84:8; Ps. 86:6; Ps. 135:17; Ps. 140:6; Ps. 143:1; Isa. 1:2; Isa. 28:23; Isa. 42:23; Isa. 44:8; Isa. 51:4; Jer. 8:6; Jer. 13:15; Jer. 23:18; Hos. 5:1; Joel 1:2 Words (4487)(rhema from verb rheo = to speak) refers to the spoken word, especially a word as uttered by a living voice. Rhema refers to any sound produced by the voice which has a definite meaning. It focuses upon the content of the communication. Rhema is used in the great passage in Luke 1:37+ which in the old 1901 ASV reads more accurately "For no word (rhema) from God shall be void of power." Literally, "No word of God can fail." The spoken words of Peter inspired by the Spirit and empowered by the Spirit would not fail for they were full of power! When you read Peter's sermon (Acts 2:14-36), you may be thinking "I wish my pastor would preach like that! He'd be finished in less than 5 minutes!" However we learn from Acts 2:40 that Peter spoke "with many other words," so that his "sermon" was definitely longer that what Luke has recorded. Remember it is 9 AM and there are 3 hours before it's time for lunch! So this may have been a very long sermon. We'll have to ask Peter when we see him in Heaven (Won't that be a treat!) Derek Thomas quips that "despite the temptation, we should not therefore advocate “The Benefits of the Five-Minute Sermon,” however appealing that may sound to some." Derek Thomas characterizes Peter's sermon - It is an example of how to bring an Old Testament text that is rooted in a redemptive-historical setting into the present. More especially, it is an example of how to preach Jesus Christ from the Old Testament. Even though Pentecost was a disclosure of the Holy Spirit’s ministry, more crucially it was a continuation of the ongoing ministry of (the ascended) Jesus Christ. Having brought us to Jesus Christ, Peter makes an evangelistic appeal to his listeners to repent and believe in Jesus Christ. The summary sermon is expositional, Christological, and evangelistic. This sermon is not a piece of arid theology, of interest merely to ivory-tower theologians. On the contrary, this is news driven home to the hearts of men and women insisting that what is at stake is a matter of life and death. There is a sense of urgency. Something needs to be done and done right away! And it has everything to do with the identity and mission of Jesus Christ who, only six weeks ago, was crucified and buried in this city. It had something to do with salvation (Acts 2:21, 40). (Ibid) Steven
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Robertson adds it means "to call to, middle voice for oneself in need" (ED: What greater "need" than salvation!) W E Vine adds that epikaleomai "has the meaning appeal (earnest or urgent request) in the middle voice, which carries with it the suggestion of a special interest on the part of the doer of an action in that in which he is engaged." (Word Pictures in the New Testament - Acts 2)
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Robertson has an interesting note - Apparently this is the first public proclamation to others than believers of the fact of the Resurrection of Jesus. "At a time it was still possible to test the statement, to examine witnesses, to expose fraud, the Apostle openly proclaimed the Resurrection as a fact, needing no evidence, but known to his hearers" (Furneaux). (Word Pictures in the New Testament - Acts 2) Raised...up (450)(anistemi from ana = up, again + histemi = stand, to cause to stand) means literally to get up, to stand up, to stand again, to cause to rise (thus "to raise"). The most important figurative use of anistemi is to raise up from the dead or to bring back to life. Below are the 30 uses of anistemi that refer to resurrection and here are Luke's uses in the Gospel and Acts - Lk 9:8, 19, Lk 16:31, Lk 18:33, Lk 24:7, 46, Acts 2:24, 32, Acts 9:40, 41, Acts 10:41, Acts 13:16, 34, Acts 13:33. Lenski on Putting an end to the agony of death - The idea is that, when Christ died, death was taken with birth pains and suffered them until God delivered death of Christ by raising him up, thus “loosing the birth pains,” ending their strain. (Borrow the interpretation of the acts of the apostles) Putting an end to the agony of death ( NET = "having released him from;" ESV = "loosing;" NIV = "freeing") - Death is an "agony" for all men born in Adam (Ro 5:12+), but for all born again in Christ, we have been set free from this "agony," for our death is but a doorway to Paradise and the presence of Jesus! O what a blessed hope we have in Christ Who loosed the pains of death! Hallelujah! As Jesus told His disciples "“After a little while the world will no longer see Me, but you will see Me; because I live, you will live also." (Jn 14:19). Take a moment and worship our Resurrected Redeemer... Because He Lives God sent His son, they called Him Jesus; He came to love, heal and forgive; He lived and died to buy my pardon, An empty grave is there to prove my Savior lives! Chorus Because He lives, I can face tomorrow, Because He lives, all fear is gone; Because I know He holds the future, And life is worth the living, Just because He lives! How sweet to hold a newborn baby, And feel the pride and joy he gives; But greater still the calm assurance: This child can face uncertain days because He Lives! Chorus And then one day, I'll cross the river, I'll fight life's final war with pain; And then, as death gives way to victory, I'll see the lights of glory and I'll know He lives! Chorus Cornerstone Biblical Commentary observes that this is "a remarkable mixed metaphor in which death is regarded as being in labor and unable to hold back the Messiah's resurrection." Putting an end (loosing) (3089)(luo) means to loose, release, set free, open. The idea is to set free what is bound. And as
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Robertson - Peter interprets Psalm 16:8-11 as written by David and with reference to the Messiah. There is but one speaker in this Psalm and both Peter here and Paul in Acts 13:36 make it the Messiah. David is giving his own experience which is typical of the Messiah (Knowling). (Word Pictures in the New Testament - Acts 2) As an aside, we find a similar "apologetic" use of Psalm 16 by Paul in his Sabbath message at the synagogue in Psidian Antioch declaring... .. that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘YOU ARE MY SON; TODAY I HAVE BEGOTTEN YOU.’ 34 “As for the fact that He raised Him up from the dead, no longer to return to decay, He has spoken in this way: ‘I WILL GIVE YOU THE HOLY and SURE blessings OF DAVID.’ 35 “Therefore He also says in another Psalm, ‘YOU WILL NOT ALLOW YOUR HOLY ONE TO UNDERGO DECAY.’ 36 “For David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers and underwent decay; 37 but He whom God raised did not undergo decay. 38 “Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you (Acts 13:33-38). Guzik offers a suggestion as to why Peter may have quoted from Psalm 16 writing that "Peter recognized that though this Psalm spoke of David, it spoke of someone greater than David – the Messiah, Jesus the Christ. Jesus may have taught Peter this when He instructed the disciples in the Scriptures (Luke 24:44-45+ = " that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled. Then He opened their minds to understand the Scriptures")." (Acts 2 Commentary) Here are David's words from Psalm 16:8. As noted above David's language is predictive and illustrative of the Messiah, even while referring initially to his own experience, but the ultimate fulfillment is in Jesus Christ. I have set the LORD continually before me; because He is at my right hand, I will not be shaken. Comment: These words while applying ultimately to the Messiah, initially applied to David, who made the decision to continually put God first in his life. David was saying that the Lord God would continually be his primary focus. Would it be that all God's children had David's mindset to "set Jehovah continually before" us, so that we would continually be aware of His presence and sensitive to His Spirit's guiding and empowering our thoughts, words and actions! Let it be so Lord. Amen. Alexander
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Robertson adds that "The Lord Jehovah like a defender or advocate stands at (MESSIAH'S) right hand as in trials in court (Ps 109:31 = "For He stands at the right hand of the needy, To save him from those who judge his soul."). (Word Pictures in the New Testament - Acts 2) As Spurgeon said "to trust the Lord as our Champion and Guard is the privilege of every saint." POSB - Jesus always had God on His right hand, that He should not be moved. God was right there as an Advocate and as a Protector and Defender. God was a provider looking after Christ, strengthening, guiding, upholding, seeing that He was not moved nor shaken. The picture is that of a defender in court or of a soldier on the battlefield standing at a person’s right hand, protecting, looking after, and providing for his welfare. (See Ps 109:31 for this picture.)
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Robertson says euphraino is the "First aorist (timeless here like the Hebrew perfect) passive indicative of euphrainō (cf. Luke 15:32). Timeless also is "rejoiced" (ēgalliasato). (Word Pictures in the New Testament - Acts 2) Exulted (21)(agalliao from agan = much + hallomai = jump; gush, leap, spring up) means literally to "jump much", "leap for joy", skip and jump with happy excitement and so to be exceedingly joyful, overjoyed or exuberantly happy.
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Robertson - Though dead God will show him the ways back to life. (Word Pictures in the New Testament - Acts 2) You will make me full of gladness with Your presence - Interpreting this as written by David, but spoken by the Messiah, this declaration would imply the resurrection. As
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Robertson - The tomb was said to have fallen into ruins in the time of the Emperor Hadrian. Josephus Ant. XVI. 7.1 attributes most of the misfortunes of Herod's family to the fact that he tried to rifle the tomb of David. (Word Pictures in the New Testament - Acts 2) Acts 2:30 "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, KJV Acts 2:30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; because he was a prophet Acts 1:16; 2 Sa 23:2; Mt 27:35; Mark 12:36; Luke 24:44; He 3:7; 4:7; 2 Peter 1:21 knew that GOD 2 Sa 7:11-16; 1 Chr 17:11-15; Ps 89:3,4,19-37; 110:1-5; 132:11-18; Ro 1:3; 2 Ti 2:8; He 7:1,2,21 Had sworn to him with an oath - Heb 6:17 he Ps 2:6-12; 72:1-19; Isa 7:14; 9:6,7; Jer 23:5,6; 33:14,15; Amos 9:11,12; Micah 5:2; Luke 1:31-33,69,70; 2:10,11; John 18:36,37; Ro 15:12; Rev 17:14; 19:16 Acts 2 Resources - Multiple Sermons and Commentaries In Acts 2:25-36 Peter presents five (some say four) proofs for the resurrection of the Christ, the Messiah: The prophecy of David (Acts 2:25–28 quoting Ps 16:8-11). The testimony of Peter (Acts 2:29–31 alluding to Ps 132:11 and 2 Sa 7:12-13). The eye-witnesses (Acts 2:32). The supernatural events of Pentecost (Acts 2:33) The exaltation and ascension of Jesus, David's "greater Son" (Acts 2:34–35 - quoting Ps 110:1). THE DAVIDIC COVENANT And so, because he was a prophet - From David the patriarch Peter now moves to David the prophet. David could not have been mistaken in his psalm. He spoke as God's "mouthpiece," not of himself. What David recorded, God had said "for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God." (2 Pe 1:21+) Prophet (4396)(prophetes from próphemi = literally to tell beforehand in turn from pró = before, forth, on behalf of + phemí = speak) is primarily a forth-teller or one who speaks out God’s message, primarily to their own generation, usually always calling the people to God's truth for them at that moment, often using the phrase "Thus saith the Lord." Predicting future events (foretelling) generally was secondary to a prophet's work of forth-telling. When they functioned as predictors, the Biblical prophets foretold the future with 100 percent accuracy. And knew that God had sworn to him with an oath to seat one of his descendants on His Throne - God is the ultimate Promise Keeper! David prophetically declared that God had promised to seat one of his descendants on his throne, which is clearly referring to Jesus, the Messiah, the Son of David, the "greater David." In other words, David knew that the Messiah would come through his line, be one of his descendants and sit upon his throne. Therefore, what David was doing was predicting the resurrection of Christ. The prophecy referred to Jesus and His resurrection. One of his descendants - More literally "fruit of loins" - Fruit (2590) karpos and Loins (3751) osphus NET Note on one of his descendants - "one from the fruit of his loins." "Loins" is the traditional translation of osphus, referring to the male genital organs. A literal rendering like "one who came from his genital organs" would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase "one of his descendants." Knew (1492)(eido) means to know beyond a shadow of a doubt. Eido refers to a perception, a being aware of, an understanding, an intuitive knowledge which in the case of believers can only be given by the Holy Spirit. David knew beyond doubt that this God's oath would be fulfilled. Sworn (3660)(omnuo) means to affirm the veracity of one’s statement by invoking a transcendent entity, in this case God's oath is based on Himself. John Phillips on seat one of his descendants on His Throne - "Christ had been crucified and not crowned; so how could He be David's Sovereign? Had the prophecy failed? How could He sit upon David's throne? The logic was inescapable. The resurrection was all part of the divine plan. That was the force of the prophecy of Psalm 16. David had seen it. Now they must see it. The Lord Jesus was God's one and only Savior, whether for David, them, or us. Here is what David knew (aka the "Davidic Covenant") -- " even from the day that I commanded judges to be over My people Israel; and I will give you rest from all your enemies. The LORD also declares to you that the LORD will make a house for you. 12 “When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. 13 “He shall build a house for My name, and I will establish the throne of his kingdom forever. 14 “I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, 15 but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you. 16 “Your house and your kingdom shall endure before Me forever; your throne shall be established forever.”’ (2 Samuel 7:11-16) Related Resource: What is the Davidic covenant? Acts 2:31 he looked ahead and spoke of the resurrection of the Christ, that HE WAS NEITHER ABANDONED TO HADES, NOR DID His flesh SUFFER DECAY. KJV Acts 2:31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. he looked ahead 1 Peter 1:11,12 and spoke of the resurrection of the Christ Acts 2:27; 13:35; Ps 16:10 Acts 2 Resources - Multiple Sermons and Commentaries In Acts 2:25-36 Peter presents five (some say four) proofs for the resurrection of the Christ, the Messiah: The prophecy of David (Acts 2:25–28 quoting Ps 16:8-11). The testimony of Peter (Acts 2:29–31 alluding to Ps 132:11 and 2 Sa 7:12-13). The eye-witnesses (Acts 2:32). The supernatural events of Pentecost (Acts 2:33) The exaltation and ascension of Jesus, David's "greater Son" (Acts 2:34–35 - quoting Ps 110:1). PETER'S FIRST MENTION OF THE NAME "CHRIST" OR "MESSIAH" He looked ahead - He of course refers to David the king of Israel, who was also a prophet of Israel and spoke by divine revelation and inspiration. And spoke of the resurrection of the Christ - Peter's logic is "air tight" -- The resurrection of Jesus is based on the covenant promise that God unconditionally swore to David (2 Samuel 7:11-16 = Davidic covenant) alluded to in the previous passage. An eternal kingdom demands an eternal King, not a dead one! David is dead! Christ is alive forevermore! Hallelujah! Amen! Robertson - This is a definite statement by Peter that David knew that in Psalm 16 he was describing the resurrection of the Messiah.(ED: While that might be true Peter tells us that many of the prophets did not fully understand what they were saying (1 Pe 1:10-12), but that is immaterial, because Peter knew of Whom David had prophesied). (Word Pictures in the New Testament - Acts 2) Stott adds "We need not therefore assert that David was making a deliberate and conscious prophecy of the resurrection of Jesus which was fully intelligible to himself. It is enough to say that, caught up by the Spirit of prophecy, he was led to write words about the conquest of death and the fulness of life and joy in the presence of God, which would be finally fulfilled not in his own experience but in that of his illustrious descendant.” Christ (Messiah)(5547)(Christos from chrio = to rub or anoint, consecrate to an office) means one who has been anointed, symbolizing appointment to a task. Christ is equivalent to the term Messiah. While the Greek word for Messiah occurs only twice in the NT (Jn 1:41, Jn 4:25). The NAS translates Christos as Christ (516x), Christ's (11x) and Messiah (4x - Mt 1:1, 16, 17, 2:4). The NIV and ESV never translate Christos as Messiah. The Holman Christian Standard Bible has an interesting approach and translates Christos as Messiah many times (e.g., Mt 16:16HCSB, Lk 2:11HCSB, etc) depending on the context (see explanatory note) The NLT paraphrase translates Christos as Messiah over 80 times. Here are the HCSB and NLT translations of Acts 2:31: David was looking into the future and speaking of the Messiah's resurrection. He was saying that God would not leave him among the dead or allow his body to rot in the grave. (Act 2:31NLT) Seeing this in advance, he spoke concerning the resurrection of the Messiah: He was not left in Hades, and His flesh did not experience decay. (Act 2:31HCSB) Related Resource: Messiah - Anointed One Word study on Messiah (3323) messias NET Note on Christos - The term (christos) was originally an adjective ("anointed"), developing in LXX into a substantive ("an anointed one"), then developing still further into a technical generic term ("the anointed one"). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul's letters to mean virtually Jesus' last name. He was neither abandoned to Hades nor did His flesh suffer decay - Peter is repeating the truth of Ps 16:10. John
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Robertson - This dominion of Christ as Mediator will last till the plan of the kingdom is carried out (1 Cor. 15:23-28). Complete subjugation will come, perhaps referring to the custom of victorious kings placing their feet upon the necks of their enemies (Joshua 10:24). (Word Pictures in the New Testament - Acts 2) When a defeated enemy was brought before an oriental king, the ruler would make the prisoner bow at his feet and would then place his foot on the neck of the enemy as if he were a footstool. This act is described in the book of Joshua... When they brought these kings out to Joshua, Joshua called for all the men of Israel, and said to the chiefs of the men of war who had gone with him, “Come near, put your feet on the necks of these kings.” So they came near and put their feet on their necks. (Joshua 10:24) Acts 2:36 "Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ--this Jesus whom you crucified." KJV Acts 2:36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. let all the house of Israel know for certain Jer 2:4; 9:26; 31:31; 33:14; Ezek 34:30; 39:25-29; Zech 13:1; Ro 9:3-6 God has made Him both Lord and Christ--this Jesus whom you crucified Acts 22,23; 4:11,12; 5:30,31; 10:36-42; Ps 2:1-8; Mt 28:18-20; John 3:35,36; 5:22-29; Ro 14:8-12; 2 Cor 5:10; 2 Th 1:7-10 Acts 2 Resources - Multiple Sermons and Commentaries PETER'S POWERFUL, PITHY PUNCH LINE! Therefore - This is a term of conclusion and O what a conclusion it would be! Peter concludes that Jesus is not only the Messiah but He is also God! And they killed Him! The significance of the outpouring of the Holy Spirit was the authentication of Jesus as both Lord and Christ. John Phillips sums up Peter's sermon - They had crucified Him, God had crowned Him. They had entombed Him, God had enthroned Him. They had cast Him out, God had caught Him up. They had executed Him, God had exalted Him.... That was the final twist of the Spirit's mighty sword in the guilty souls of those men: "Beware!" (Exploring Acts)
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Robertson - The horizon widens and includes the Gentiles. Those "afar off" from the Jews were the heathen (Isaiah 49:1; Isaiah 57:19; Eph 2:13, 17). The rabbis so used it. (Word Pictures in the New Testament - Acts 2) Isaiah 57:19 alludes not only you and your children but those who are far off "Creating the praise of the lips. Peace, peace to him who is far and to him who is near,” Says the LORD, “and I will heal him.”
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Robertson says "Peculiar to Luke. To receive with pleasure." James uses the root verb dechomai in a similar sense writing "Therefore, putting aside all filthiness and all that remains of wickedness (WHAT WOULD WE CALL THAT? IS THAT NOT A PICTURE OF REPENTANCE!), in humility (THE 3000 HUMBLED THEMSELVES TO) receive (dechomai = TO PUT OUT THE "WELCOME MAT" FOR) the word implanted, which is able (dunamis = HAS THE INHERENT POWER = THE GOSPEL IS THE POWER OF GOD = Ro 1:16+) to save your souls." (James 1:21+) Only Luke uses apodechomai in the NT - Lk. 8:40; Lk. 9:11; Acts 2:41; Acts 18:27; Acts 21:17; Acts 24:3; Acts 28:30 Word (3056)(logos) the general term for speaking, but always with rational content, and in this case essentially stands for the Gospel. Longnecker - The Jews generally looked on baptism as a rite only for Gentile converts (i.e., proselytes), not for one born a Jew. It symbolized the break with one’s Gentile past and the washing away of all defilement. So when Jews accepted baptism in the name of Jesus on hearing Peter’s message, it was traumatic and significant for them in a way we in our mildly Christianized culture have difficulty understanding. (Expositor's Bible Commentary) Baptized (907)(baptizo from bapto = cover wholly with a fluid; stain or dip as with dye; used of the smith tempering the red-hot steel, used of dyeing the hair; of a ship that "dipped" = sank) iterally means they were submerged, to dipped or immersed in water. All 3000 were obedient to Peter's command to be baptized. What a baptismal service this must have been! And that day there were added about three thousand souls - Added is in the passive, in this context the "divine passive," (cf same idea in Acts 2:47) indicating that the "addition" was carried out by the Holy Spirit as in 1 Cor 12:13+"For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit." In this Corinthians passage the baptism of course is spiritual and occurred the moment these 3000 souls believed the Gospel word that Peter preached. It was at that time they were also "added" to the body of Christ. The water baptism did not result in them being added.
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Robertson has a note with which I strongly object - "Furneaux warns us that all the 3,000 may not have been genuine converts." I hardly think the Spirit would have inspired Luke to record professors who were not also possessors. Furneaux's comment reflects the lack of belief that God is able to do exceedingly, abundantly beyond all that we could ask or think. (Word Pictures in the New Testament - Acts 2)
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Robertson adds that the two imperfect tenses indicate that "Awe kept on coming on all and signs and wonders kept on coming through the apostles. The two things went on pari passu, the more wonders the more fear." (Word Pictures in the New Testament - Acts 2) John Phillips sadly writes "The church does not instill much fear today. The professing church accepts such low standards for its fellowship that lying, immorality, questionable doctrine, deception, and even perversion are allowed. We have forgotten the divine injunction "Be ye holy; for I am holy" (1 Pet. 1:16). We have forgotten that the believer's body and the corporate body of the church are alike the Temple of the Holy Spirit. The infant church was holy. It was fresh from the hand of God, pristine in purity, untouched as yet by any wrongful act, so "fear came upon every soul." Those who were within feared-feared lest they defile and disgrace the holy fellowship of blood-washed saints. Those who were without feared-feared to join its ranks with sin-stained souls unwashed, uncleansed by the precious blood of Christ." (Exploring Acts)
Atos 2
Robertson adds "Imperfect tense again and clearly referring to the regular meals at home. Does it refer also to the possible agapai (see "Love Feasts") or to the Lord's Supper afterwards as they had common meals "from house to house" (kat’ oikon)? We know there were local churches in the homes where they had "worship rooms," the church in the house." (Word Pictures in the New Testament - Acts 2) Constable makes an excellent point that we tend to miss in our culture where meals with friends don't take on quite the significance they did in the Orient - In the ancient Near East eating together reflected a common commitment to one another and deep fellowship. A meal shared together was both a mark and a seal of friendship. In contemporary pagan religions the meal formed the central rite of the religion because it established communion between the worshippers and between the worshippers and their god. In Judaism too eating some of the offerings of worship symbolized these things, especially the peace offering. (Acts 2 Commentary) R C H