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John MacArthur · Citado em PreceptAustin
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MacArthur - The complete fulfillment of Joel's prophecy awaits the coming of the millennial kingdom. On the Day of Pentecost, and indeed throughout the church age, God has given both a preview and a sample of the power the Spirit will release in the kingdom. Believers in the present age have a foretaste of kingdom life. In the millennial kingdom, God will pour forth of [His] Spirit upon all mankind, since all who enter the kingdom will be redeemed. (See Mt. 24:29-25:46 for the evidence that only redeemed people will enter the Millennium.) During the church age, God pours His Spirit into believers (cf. Ro 5:5+ Titus 3:5-6+ = " the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior,"). In the kingdom there will be perfect peace (Isa. 9:7); peace rules now in the hearts of believers. In the kingdom, Christ will reign (Luke 1:33); He reigns now in the hearts of His people. In the kingdom, Christ will judge all men (Acts 17:31; 2 Tim. 4:1); now He judges His people through the Spirit's convicting ministry in their lives. What will ultimately come to full fruition in the kingdom began to be seen at Pentecost. (MacArthur New Testament Commentary – Acts)
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MacArthur - Speaking in Tongues Phil Newton has a good summary of the complex, controversial topic speaking in tongues... With this in mind, I think it is important to note that the gift of speaking with other tongues followed the filling of the Spirit. This is one of the most misunderstood and misinterpreted areas of Scripture. So let's notice a few things about it. First, speaking in tongues was not a precedent nor an evidence of believers beyond Pentecost being "baptized in the Spirit." If that was the case, then there would of necessity have to be the other two phenomena of the "sound of a violent, rushing wind" and "tongues" as of fire resting upon a person's head. You cannot lift this phenomena out of its context and make it normative for every believer. Second, the kind of tongues mentioned in this verse and throughout the book of Acts were known languages. The entire text is quite clear on this. Notice the three words just in verse 4 that relate to this. They "began to speak" is the Greek word commonly used for human speech (laleo) throughout the New Testament. Next, "with other tongues," distinguishes that the kind of speaking taking place was with "different languages." The word "other" implies "other than their own" (heterais) tongues, that is, tongues not native to their own. The word "tongues" (glossai) refers to languages, not ecstatic utterances or unintelligible speech. This is clearly demonstrated in verses 5-11, since the known languages in which they were speaking were identified by the countries represented. The comment in verses 6 and 8 of hearing in their own "language" is the word "dialect" (dialektos), which means one's manner of speech. Many of these languages were similar in background and sound yet different; just as the Swiss language is similar to the German language today, but the Swiss is considered a dialect. Third, it was the Spirit "giving them utterance," not anything contrived, forced, imitated, or manipulated. The word "utterance" is yet another word for speech with an emphasis on "declarative speech or oracular utterances" (apophtheggomai). This brings us to the whole purpose of the "other tongues." As evidence that the Messianic age had come and that the promises of the Old Testament related to Messiah were fulfilled, these uneducated Galileans were communicating the "mighty deeds of God" in the native languages of this cosmopolitan gathering at Pentecost. Rather than a mass of gibberish, each person listening was hearing these men and women giving testimony in their own language. No one was in the dark as to what was being said. Each was being communicated to in an understandable way. The filling of the Spirit was not without purpose! He fills that we might speak "of the mighty deeds of God" to a lost world! If you have ever been in Kennedy Airport or another of the larger airports in their international section, you can understand a bit more of what was happening. In this kind of setting, you may hear people from a dozen countries carrying on conversations in their native tongues while you are waiting in a line. As soon as someone speaks English, your ears zero in on the conversation so that you focus on what they are saying. At Pentecost, the band of disciples speaking various languages were doing so quite simultaneously, yet it did not bring confusion, because each person heard the mighty deeds of God in his own dialect. It did not matter what the other languages were saying to that man who heard in his own tongue. He just knew that he understood clearly. (Acts 2:1-21 What Is Pentecost All About?) Steven
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MacArthur adds that "Judea should probably be construed in the broadest sense as all the region once controlled by David and Solomon. That would explain the absence of Syria from the list." Cappadocia, Pontus and Asia - These are all in the area known as Asia Minor. Peter addressed his first epistle to the Jewish Christians who were scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Peter 1:1).
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MacArthur - Peter had been the acknowledged leader and often the spokesman for the apostles during Christ's earthly ministry. In all four lists of apostles, his name is first (Matt. 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13). He now continues in that role. (MacArthur New Testament Commentary – Acts) Good sermons need good introduction to reel in the hearers, but in this case the Spirit of God has provided a supernatural introduction with the loud noise and the foreign languages that have caused most of the hearers to ask "What's up?" Peter now proceeds to tell them what is up concerning the Gospel, but first he will refute the naysayers and then move on to the meat of his message. Remember that only 7 weeks earlier Jesus had been killed for speaking out concerning the things of God! And Peter had denied any association with Jesus three times! Now if you did not believe in the power of the Holy Spirit to give supernatural boldness, then nothing would convince you. Here is a man who stands up before a Jewish crowd, many of whom undoubtedly who had cried out to Pilate to "Crucify, Crucify!" A natural man could not have stood up before this crowd! But Peter was no longer a natural man, but a Spirit filled supernatural man! Lord, may his tribe increase, in Jesus' Name. Amen Dear pastor/teacher, when you are filled with the Holy Spirit and the Holy Word, you sermons and teaching will have supernatural power. Derek Thomas asks "What on earth has happened to Peter? In a month and a half, he has changed from the whimpering coward we saw in the high priests’ courtyard to the brave and outspoken preacher portrayed in this chapter. In a series of sermons on Acts, the courageous, golden-tongued, fourth-century preacher John Chrysostom puts it this way: “A damsel,” it is written, “came out unto him, saying, ‘Thou also wast with Jesus of Nazareth,’ ” And, says he, “I knew not the Man.” And being again questioned, “he began to curse and swear.” But see here his boldness, and his great freedom of speech." This about-face is the Spirit’s doing. No doubt the private resurrection encounter had been transformational (1 Cor. 15:5). In an instant, Peter’s foolishness and sin had been exposed. No doubt the fact that Scripture records only the fact of Peter’s encounter with the risen Jesus and not its contents suggests that the occasion was perhaps too personal to record. One thing is sure: six weeks later he was a changed man. Already, in the first chapter of Acts, we have seen him as the leader of the disciples, urging the election of Matthias and displaying that he had been deeply immersed in the Scriptures (Acts 1:15–22). Peter’s recovery tells us at once a number of wonderfully encouraging things: recovery from spiritual malaise and backsliding is possible, and the grace of God in the gospel covers a multitude of sins. (Ibid) Taking his stand with the eleven - The verb stand (histemi) is passive voice so the idea is "being put forward" as spokesman (NAS Marginal note). Passive voice is used when an outside Source exerts action or force on the subject, in this context strongly suggesting that Peter is urged to and/or enabled to step forward by the Holy Spirit! So Peter stood up. He stepped forth. The other 11 disciples were with him. Peter is the spokesman but he is not speaking alone. Matthias is now part of the 11 (cf Acts 1:23-26+) and this is his first "official" act as part of the apostolic group. Peter proceeds to give the first sermon of the newly formed Church. Peter probably delivered his sermon in Aramaic, which was the common language of Palestine which would have been familiar to all the crowd. Luke is fond of mentioning standing (stood, etc) - Acts 5:20; 11:13; 17:22; 25:18; 27:21, compare Lk 18:11, 40. Did the 11 stand up with Peter? We can't say for certain. In any event, the idea of unity and concert of the group is preeminent. We see the 12 then as governed by one purpose, acting under one commission. Peter was not speaking in his own name so much as he was representing all 12 apostles, who were in turn representatives of one Lord. This is a great pattern for the pastoral staff of any church! Where was Peter's sermon delivered? Luke does not tell us but this clearly could not be the room of the original 120. Longnecker is probably correct stating "It was probably delivered in the outer court of the temple." Raised his voice ("shouted to the crowd" = NLT) - This is nothing new for Peter who frequently opened his mouth and inserted his foot. But this is a different Peter, the Spirit enabled Peter, not depending on his natural ability, but on the Spirit's supernatural power, and in so doing Peter gives all of us a good pattern to imitate! So now Peter lifted up his voice enabling him to speak loudly or even cry out (cf Lk 11:27). This same verb (epairo) is used again in Acts 14:11 "When the crowds saw what Paul had done, they raised their voice, saying in the Lycaonian language, “The gods have become like men and have come down to us.” When Paul mentioned he had been sent to the Gentiles the Jewish crowd "raised their voices and said, “Away with such a fellow from the earth, for he should not be allowed to live!” (Acts 22:22). And since we know that 3000 responded to Peter's message, the crowd must have been considerably larger and Peter had no megaphone or PA system. All he had was God's supernatural "PA" System (the indwelling Spirit), and that was all he needed! Have you ever been in the situation where all you had was God, His promises, His presence? If you have, you likely have come to experientially realize that He was all you ever needed! Take a moment and ponder His sufficiency in your insufficiency by listening to Twila Paris' song "All That I Need." May God's Spirit emblazon this truth deep within your inner being for His glory and in the Name of His Son. Amen. Peter's sermon to so such a large crowd of Jews reminds me of stories I have heard of how God's Spirit used George Whitefield (read or listen to John Piper's analysis of this supernaturally charged saint!) in the 1700's as an instrument to bring about the First Great Awakening in America. John MacArthur says that "Whitfield preached in Bristol to 20,000 people regularly, often daily. Sometimes when Whitfield got up in the morning, there would be 10,000 people outside waiting for him to begin. Often he preached to 40,000 people. It is said that near Glasgow, Scotland he preached to as many of 50,000 to 100,000 people. Now this was without any preparation, without any publicity (AND WITHOUT A PA SYSTEM!). This is just people drawn to the power of the word of God." And declared to them - This is the same verb apophtheggomai (see note) Luke used in Acts 2:4 to describe the Spirit giving them (the disciples who had been filled) utterance. Now that same Spirit is giving Peter utterance, this verb signifying the solemn, authoritative utterance of something important and weighty! Bengel describes it as the "most solemn, earnest, yet sober speech." "Peter did it to win and hold attention." (Word Pictures in the New Testament - Acts 2) Let me repeat the following descriptions of apophtheggomai as they give such a vivid picture of the sound and force of Peter's proclamation...
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MacArthur explains the importance of Peter's reference to the last days - Viewed in that context of intense Jewish expectation (OF THE MESSIAH), Peter's announcement that the last days, a name for messianic times, had already begun (Acts 2:16-21) was shocking. That startling claim, made by the apostle in the introduction to his sermon on the Day of Pentecost, directed his hearers logically into his sermon's theme. For if the messianic times had indeed begun, then Messiah must have come. That is precisely the thesis Peter develops in the main body of his sermon. He presents the truth that Israel's long-awaited Messiah has come in the person of Jesus of Nazareth. It is difficult for twentieth-century readers to appreciate how profoundly disturbing that claim was to the Jews. Messiah was the central figure in Jewish thought....In light of that, for Peter to boldly proclaim Jesus of Nazareth as the Messiah had to both shock and outrage his listeners. After all, less than two months earlier they had executed Jesus for claiming to be the Messiah. Now his upstart followers were making that same claim on His behalf. To the Jewish mind, there could be no greater expression of blasphemy. (See Acts 1-12 MacArthur New Testament Commentary) (Bolding added). I Howard Marshall explains that "Peter regards Joel’s prophecy as applying to the last days, and claims that his hearers are now living in the last days. God’s final act of salvation has begun to take place." (Borrow The Acts of the Apostles : an introduction and commentary) John Piper describes the last days this way - We are living in the last days, because the last days began with the first coming of Jesus...we live between the beginning of the end of the age and the end of the end of the age. We live between the beginning of the kingdom of God and the consummation of the kingdom. (ED: PIPER IS "PREMILLENNIAL" WHICH MEANS HE BELIEVES IN A MILLENNIUM, BUT LIKE HIS MENTOR GEORGE LADD AT FULLER SEMINARY, PIPER DOES NOT BELIEVE IN A PRE-TRIBULATION RAPTURE, BUT A POST-TRIBULATION RAPTURE. I PERSONALLY DISAGREE WITH PIPER'S VIEW ON THE RAPTURE, A VIEW HIS OWN FATHER, A PASTOR, ACTUALLY HELD! BUT PIPER STUDIED UNDER LADD AND WHETHER WE ADMIT IT OR NOT, WE ARE ALL CONSIDERABLY INFLUENCED BY THE ONES WHO HAVE TAUGHT US THE SCRIPTURE!) And it shall be in the last days God says that I will pour forth of My Spirit on all mankind - Peter is telling the Jewish crowd that what they are observing is God's pouring forth of the Holy Spirit on all of mankind, which in context does not mean every person on the planet, but all of God's people, all who believe in His Son. In that sense, this prophecy would seem to represent a "partial fulfillment." What do I say "partial?" First, not all mankind (which by the way opens the door of salvation to both Jews and Gentiles) was saved at this time. But this is a day coming when all will be saved at the inception of the Millennium. In other words all who enter into the Millennial Kingdom, both Jews and Gentiles, are those who have received the Holy Spirit because they are born again. Some would dispute this interpretation, but it seems the best way to understand the all inclusive statement of "on all mankind." As an aside, in the Old Testament on whom was the Spirit active? His ministry was selective and He predominantly came upon prophets, priests and kings. But Peter says that now a new age has arrived and hereafter the Spirit would be poured out on all mankind who believe and all those who enter the Millennial Kingdom. Unfortunately, children will be born during the Millennium who will not exercise personal faith in the Messiah and assemble with Satan for one last rebellion against the Messiah (Rev 20:7-10+). Darrell Bock - The universality of the distribution is one of the main elements of the promise. Before this new period, the Spirit had been distributed to a few people on special occasions for special enablement (see Luke 3:4–6 [Isa. 40:3–5], Lk 3:16–17). This is a key sign that the new era has come. Right now Peter understands this outpouring as referring to Jews, but he will come to see, as the Lord leads, that this universality includes Gentiles. The rest of the citation makes clear that people of every gender, age, and class are meant. (Baker Exegetical Commentary) Ray
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MacArthur writes that Jesus the Nazarene reflects our Lord's "wonderful condescension in leaving the glory of heaven to live in a humble Galilean village." And even after being exalted to the right hand of God, Jesus continued to describe Himself by this Name to Saul (Acts 22:8)! Amazing humility! Now, back to Peter's opening words Jesus the Nazarene which prompts MacArthur to ask "Can you imagine they were tearing their clothes hearing that. Jesus of Nazareth our Messiah. It was an open rebuke to the Jews, because it was their mocking Name for Him." And recall that some 50 days earlier Peter had denied this Name, but now boldly proclaims it even to some who had previously shouted "Crucify Him!" This is what happens to a man when he is filled with and empowered by the Holy Spirit! Steven
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MacArthur says that this "imagery is of condemned prisoners brought into a Roman arena to fight and die; the last ones brought out for slaughter were the grand finale. In His sovereign wisdom and for His ultimate glory, God chose to display the apostles figuratively before men and angels during the present age as just such worthless and condemned spectacles (cf. Mt 19:28). Like doomed gladiators, they were ridiculed, spit on, imprisoned, and beaten; yet, God glorified His name through them as He used them to build His kingdom." (MacArthur Study Bible) Miracles (1411)(dunamis) or as the NAS marginal note refers to them, "works of power." Dunamis refers to the supernatural manifestation of God's power through Jesus described in many ways in the Gospels (see Mt 11:20, 21, 23, 13:54, 58, Mk 6:2, 5, 6:14, 9:39) In Luke 4:14 note that "Jesus returned to Galilee in the power (dunamis) of the Spirit," so clearly the miracles the Father did through the Son were empowered by the Spirit, demonstrating the Trinity in action (see Lk 4:36, 5:17, 6:19)! Later in Acts 10:38 Peter gives a summary explanation of the miracles of Jesus declaring "You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power (dunamis), and how He went about doing good and healing all who were oppressed by the devil, for God was with Him." In short, the miracles of Jesus were manifestations of the mighty power of a supernatural God in Jesus, the God-Man. As noted below there is considerable overlap between miracles and wonders and signs. John
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MacArthur says "Rejection of Jesus Christ on the part of Israel was not a question of information, nor was it a question of revelation, but it was a question of their hatred and their love of sin. The Holy Spirit convicts these people through Peter of sin and rejecting the evidence of Christ’s miraculous life. They could not plead ignorance. There was no excuse. They had sinned against light. They had sinned against conclusive evidence....It was never a question of evidence. It was never a question revelation. It was always a question of open, willful, God-hating rejection....It was never a question of evidence. It was never a question revelation. It was always a question of open, willful, God-hating rejection. Listen to John 14:10. “Believest thou not that I am in the Father and the Father in Me,” He said to Philip, “the words that I speak unto you I speak not of Myself. But the Father that dwelleth in Me He doeth the works. Believe Me that I am in the Father and the Father in Me or else believe Me for the very works sake.” Philip, you ought to know. I mean, how could anybody deny. Then listen to this, John 15:24, and here He indicts them. John 15:23 says “He that hateth Me hateth My Father also. If I had not done among them the works which no other man did, they had not had sin.” The great sin of rejecting Him. They wouldn’t have been guilty of rejecting Him if He hadn’t done these miracles. But He gave them all the evidence. “But now have they both seen and,” what’s the next word, “hated both Me and My Father.” The end of John 15:25 says “they hated Me,” what, “without a cause.” They hated and despised Him. Why? Because He was all the righteousness that they were not. And their whole bag was self-righteousness and He indicted them and He stepped all over their ecclesiastical code. And so the life of Jesus Christ was an exhibit. It was a proof and it was a proclamation by God the Father that this was in fact the Messiah. The evidence was in. The evidence was conclusive and they knew it. “But men love,” what, “darkness rather than light because their deeds were evil.” (Jn 3:19) And thus they committed the greatest sin that could ever be committed. They rejected Jesus Christ." Spurgeon's exposition of Acts 2:22-23 - This was bold talking, for Peter was doubtless addressing many of the very people who had put the Lord to death, and he charges them with it. Observe how he declares that Christ’s death was in accordance with “the determinate counsel and foreknowledge of God,” yet he expressly says that “by wicked hands” they had crucified and slain Him. It never occurred to Peter that the counsel of God deprived men of the responsibility and guilt of their actions. No; neither need it ever occur to you. If anyone shall ask you, “When anything is according to the foreknowledge and counsel of God, how can God blame the doer of it?” you may tell him that he has first to explain to you what he means; and if he says there is a difficulty in it, ask him to tell you what the difficulty is. Those who knew better than the objector could see none. The inspired apostle Peter could see none; but when he was most vehement in charging these men with guilt, yet, at the same time, he said that it was by the determinate counsel and foreknowledge of God. Surely he was a bad pleader to introduce into his argument anything that could be readily construed into an excuse for those he was accusing. But there is no real excuse in it; the free agency of man is as true as the predestination of God; the two truths stand fast forever. It is the folly of man to imagine that they disagree. If you do wrong, you are accountable for the wrong; and if there is a providence which ordains everything—as certainly there is—yet that providence takes not away from any man the full responsibility for anything that he does. So, truly did Peter say to these Jews concerning Christ, “Him, being delivered by the determinate counsel and foreknowledge of God, you have taken, and by wicked hands have crucified and slain.” Phillips sums up that for the Jews in Peter's audience "there was no excuse. Jesus was a recognizable Messiah. He was approved of God. He fulfilled all the criteria for the Messiah. He was of the tribe of Judah and of the family of David. He was born of a virgin and was born at Bethlehem. Out of Egypt God had called His Son. He lived as foretold and died and rose again as prophesied. There was no excuse for unbelief. The story of Jesus was known throughout the entire land." (Ibid) EXCURSUS ON JEWISH VIEWS OF THE MESSIAH Faith in the coming Messiah is deeply rooted in historical Judaism. Rambam (1135–1204), one of their most-read sages, wrote, “Whoever does not believe in him [the Messiah], or does not await his coming, denies not only the other prophets but also the Torah and Moses, our teacher, for the Torah attests to his coming.” (Hilchos Melachim From The Mishneh Torah Of The Rambam,11:1) The New Jewish Encyclopedia defines the MESSIAH as “a modified form of the Hebrew word Mashiah (See masah/maschah) meaning ‘anointed,’ applied in the Bible to a person appointed for special function, such as High Priest or King. Later the term Messiah came to express the belief that a Redeemer, that is a divinely appointed individual, will in the end bring salvation to the Jewish people and to the entire human race” (p.317). One view of the Jewish anticipation of the last days, for instance, is summarized by Raphael Patai in The Messiah Texts: "The pangs of the messianic times are imagined as having heavenly as well as earthly sources and expressions. From above, awesome cosmic cataclysms will be visited upon the earth: conflagrations, pestilence, famine, earthquakes, hail and snow, thunder and lightning. These will be paralleled by evils brought by men upon themselves: insolence, robbery, heresy, harlotry, corruption, oppression, cruel edicts, lack of truth, and no fear of sin. All this will lead to internal decay, demoralization, and even apostasy. Things will come to such a head that people will despair of redemption. This will last seven years (ED: THIS IS FASCINATING AND FITS WITH ANOTHER JEWISH MAN'S PREDICTION - Daniel's Seventieth Week). And then, unexpectedly, the Messiah will come." (pp.95-96). As seen above, the messianic expectation in Jewish literature is very real. This anticipation is based on the Hebrew prophets who saw a time of terrible tribulation called the “time of Jacob’s trouble.” In the midst of that darkest of ages, the Messiah will come, the conquering King who will sit on His throne in Jerusalem and establish the kingdom of heaven here on earth. The Apocalypse Of Abraham, an extrabiblical book, says: "Then I will sound the trumpet out of the air, and will send mine Elect One [the Messiah], having in him all my power, one measure [of each of my attributes]; and this one shall summon my despised people from the nations, and I will burn with fire those who have insulted them and who have ruled over them in this Age." (ibid, p.96). Jewish sources are consistently clear that King Messiah will be known as the “Prince of Peace,” and during His reign, “there will be a resurrection of the dead, followed by the great day of judgment for all mankind. The way to the Garden of Eden will be revealed.” A MESSIANIC ANTICIPATION - The anticipation of national deliverance through a person anointed by God has been a theme of Judaism throughout the ages. Sometimes this shared expectation became a hope in false messiahs. At other times, the title of messiah came to rest on men who reflected characteristics of the great King and hope of Israel. The word messiah literally means “anointed,” as does the word Christ. In Israel, priests were anointed, kings were anointed, and some theologians believe God divinely anointed others for the purposes of redeeming Israel from some calamity. Therefore, rabbinic tradition has often seen messianic characteristics in the deliverers of Israel. Here are just four in a long list of persons referred to as “messiah” in extrabiblical Jewish literature. Enoch. “That angel came to me, . . . saying, ‘You are the Son of man [i.e., the Messiah] who art born for righteousness, and righteousness has rested upon you. The righteousness of the Ancient of days shall not forsake you’” (1 Enoch 70:17-18). Moses. “My beloved is like a gazelle” (Song 2:9). Rabbi Yitzhaq said, “Just as this gazelle can be seen and then again hides itself, so the first Messiah [Moses] revealed himself to the Children of Israel and then again hid himself from them.” Hezekiah. “The Holy One, blessed be He, wanted to make Hezekiah [king of Judah] the Messiah.” Menahem ben ’Amiel. “This is the Messiah of the lineage of David, and his name is Menahem ben ’Amiel. He was born during the reign of David, king of Israel.” Often, however, the anticipation of a deliverer allowed the people of Israel to put their faith in persons who raised their hopes without being able to deliver. According to The New Jewish Encyclopedia, “Most leaders of messianic movements are known as false messiahs. The most important of these were David Alroy in the 12th century; David Reubeni in the 16th century; Shabbetai Tzevi in the 17th century; and Jacob Frank in the 18th century. It is important to note that some of the so-called false messiahs had the support of the great intellects and spirits of their day. Shabbetai Tzevi was accepted enthusiastically by scholars, rich men, and poor men alike” (p.318). The list goes on and on. In short, in Judaism there is room for many potential “candidates” spanning the entirety of Israel’s history. Most recently, a sect of ultra-Orthodox (Lubavitchers) in New York believed (and still believe) that Chief Rabbi Menachem Schneerson was the messiah. When he died in 1994, they turned to Isaiah 53 (ED: See my commentary on Isaiah 53) to predict his resurrection and ascension to the throne in Jerusalem. To this day, this sect has not chosen another chief rabbi as they await Schneerson’s resurrection! (ED: PONDER THAT THOUGHT A MOMENT - HOW TRAGIC THAT THEY MISS THE RESURRECTION OF THE TRUE MESSIAH!) (Excerpt from Kevin Williams' booklet The Jewish Tradition of Two Messiahs). Related Resources on Messiah: Word Study - Messiah (3323) messias (See also Messiah - Anointed One) Watch fascinating, miraculous stories told by Jewish men and women who Met the Messiah. Is Jesus the Messiah? Why do most Jews reject Jesus as the Messiah? What does Messiah mean? Does the Old Testament predict a second coming of the Messiah? The Jewish Encyclopedia Advent of Messiah Messiah 1911 Encyclopedia Britannica Messiah International Standard Bible Encyclopedia Messiah Kitto Biblical Cyclopedia Messiah McClintock and Strong's Bible Encyclopedia Messiah The Nuttall Encyclopedia Messiah The Catholic Encyclopedia Messiah American Tract Society Messiah or Messias Bridgeway Bible Dictionary Messiah Baker Evangelical Dictionary Messiah Christ Messiah Easton's Bible Dictionary Messiah Fausset Bible Dictionary Messiah Holman Bible Dictionary Messiah Hastings' Dictionary of the Bible Messiah Hastings' Dictionary of the NT Messiah Messiah Webster Dictionary Messiah Watson's Theological Dictionary Messiah Acts 2:23 this [Man], delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. KJV Acts 2:23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: this Man, delivered over by the predetermined plan and foreknowledge of God Acts 3:18; 4:28; 13:27; 15:18; Ps 76:10; Isa 10:6,7; 46:10,11; Da 4:35; Da 9:24-27; Mt 26:24; Luke 22:22,37; 24:44-46; John 19:24,31-37; Ro 4:17; 11:33-36; 1 Peter 1:20; 2:8; Jude 1:4; Rev 13:8 you nailed to a cross by the hands of godless men and put Him to death Acts 3:13-15; 4:10,11; 5:30; 7:52; Ge 50:20; Mt 27:20-25 Acts 2 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 16:7-9+ (DAY OF ATONEMENT - FORESHADOWING OF CHRIST AS THE ULTIMATE SIN OFFERING) “He (AARON) shall take the two goats and present them before the LORD at the doorway of the tent of meeting. 8 “Aaron shall cast lots for the two goats (see Pr 16:33), one lot for the LORD (THE SIN OFFERING) and the other lot for the scapegoat. 9 "Then Aaron shall offer the goat on which the lot for the LORD fell, and make it a sin offering . GOD'S PREDETERMINED PLAN In Acts 2:22 Peter dealt with the incarnation of Jesus and now moves on to the crucifixion of Jesus, followed in Acts 2:24 with the resurrection. This Man - Man is added by the translators. The pronoun this (Jesus the Nazarene Who God had clearly displayed and proven) occurs first in the sentence and serves to highlight the marked contrast between what the Jews thought of Jesus and what God thought of Jesus.
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MacArthur on prognosis - Significantly, the word appears here in the instrumental dative case. That shows that it was the means by which Christ's deliverance to His enemies took place. Yet, mere knowledge cannot perform such an act. Foreordination can act, however, and that is the New Testament meaning of prognōsis. (MacArthur NT Commentary - Acts) The natural human tendency is to believe that God's foreknowledge simply refers to His foresight, the idea that He knew beforehand. In a discussion of God's foreknowledge regarding election, Dr MacArthur explains why men equate foreknowledge with foresight. Click here (select Chosen by God - Part 2 - Scroll down to heading entitled "Man's Decline"). John
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MacArthur - The resurrection of Jesus Christ was not only the central theme of apostolic preaching but also is without question the climax of redemptive history. It proves beyond doubt the deity of Jesus Christ and establishes His messianic credentials. It is also the guarantee of our own resurrection (Jn 14:19; Ro 6:4-5; 1 Cor. 6:14; 15:16-23). The resurrection is the crowning proof that God accepted the sacrifice of Jesus Christ (cf. Ro 4:25). Without it, His death becomes the heroic death of a noble martyr, the pathetic death of a madman, or the execution of a fraud. The greatest proof that Jesus is the Messiah, then, is not His teaching, His miracles, or even His death. It is His resurrection. (MacArthur New Testament Commentary – Acts) J
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MacArthur - Before Peter can ever talk to them about where they need to be, he's got to show them where they are. And just in that subtle little statement that carries itself through Acts, "you have killed Him, God has raised Him," is implied that constant dichotomy. And that constant issue that every man on the face of the earth must face. That he is a rebel against God. This simple statement gets right to the heart of the problem = the pride of man. Are you willing to admit your rebellion against God? God has an agenda, a will, a path of righteousness and holiness that He has prescribed. You have your own agenda and will and path of sinful pleasure that you choose to follow. Do you want the narrow road that leads to heaven or the broad way that leads to destruction? You cannot enter that salvation gate without stooping low in humility as a little child. A T
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MacArthur says "Because of His divine power (Jn 11:25; Heb 2:14) and God’s promise and purpose (Lk 24:46; Jn 2:18-22; 1 Co 15:16-26), death could not keep Jesus in the grave." Impossible (two words - ouk = absolute negative + dunatos) not powerful enough. Jesus conquered death with His death! John
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MacArthur observes that "In a wedding ceremony, the bridegroom stands to the right of the bride. In the ancient world, a bodyguard stood on the right side of the one he was protecting. In that position he could cover him with his shield and still have his right arm free to fight." (MacArthur New Testament Commentary – Acts) Be shaken (agitated) (4531)(saleuo) means to cause to move to and fro, to waver and totter, shake as by winds or storms, like an earthquake, and figuratively to be distressed, agitated or upset. When our eyes are fixed on Jehovah, we are much less likely to be shaken but untoward circumstances! Saleuo is used in the Septuagint of Ps 62:2 which is a testimony of David that... He only is my Rock and my Salvation, My Stronghold; I shall not be greatly shaken (Hebrew = mot; Lxx = saleuo).
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MacArthur - Peter's argument from Psalm 16 can be summarized as follows: The psalm speaks of a resurrection. Since David, however, was not resurrected, it cannot speak of him. Thus, David speaks in the psalm of the Messiah. Hence, Messiah will rise from the dead. Peter now delivers his powerful conclusion: This Jesus God raised up again, to which we are all witnesses. The argument is conclusive: Jesus of Nazareth is the Messiah. (MacArthur New Testament Commentary – Acts) Acts 2:32 "This Jesus God raised up again, to which we are all witnesses. KJV Acts 2:32 This Jesus hath God raised up, whereof we all are witnesses. to which we are all witnesses Acts 2:24; 1:8,22; 3:15; 4:33; 5:31,32; 10:39-41; Luke 24:46-48; John 15:27; John 20:26-31 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). TESTIFYING TO HAVING SEEN THE RESURRECTED JESUS This Jesus God raised up again - Peter repeats the Name Jesus (first in Acts 2:22) speaking truth about Him that must have shocked his hearers. Once again Peter emphasizes the role of God the Father in the redemption story, bringing about the resurrection of His Son, clear evidence that He accepted the Son's sacrificial death. Several times in the NT we see that God the Father resurrected His Son (Acts 2:24; 10:40; 17:31; 1 Co 6:14; Eph 1:20). Kistemaker on this Jesus - Three times in his Pentecost sermon he emphatically points to Jesus as this Jesus (see Acts 2:23, 32, 36) to recall for his audience their knowledge of and acquaintance with Jesus of Nazareth (Acts 3:22). Raised up again (450) see anistemi. The fact that God raised Jesus signifies that He approved on Christ's work on the Cross!
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MacArthur explains - Jesus' point was that the title "Son of David" alone was not sufficient for the Messiah, that He is also the Son of God. David would not have addressed a merely human descendant as "Lord." Jesus was saying, in effect, "I am not giving you any new teaching or revelation. You should have been able to figure it out for yourselves, and would have done so if you truly believed Scripture." The religious elite of Judaism had never seen that obvious truth, because, like many people today, they did not look to Scripture for truth. When they looked to it at all, it was for the purpose of trying to shore up their humanly devised religious traditions and personal preferences. Jesus did not mention the most important conclusion the Pharisees should have made from what He had just said: that He Himself was the divine Messiah, the Son of David and Son of God. It was unnecessary for Him to do that, because He had been presenting His divine messianic credentials for three years. He had done so many things to prove He was the Son of God that unbelievers had to deny the obvious to conclude anything else. The signs and miracles recorded in the gospels are but a part of the countless others than He performed. "Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this book," John tells us; "but these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name" (John 20:30-31; cf. 21:25). (MacArthur New Testament Commentary – Matthew) When Will OT Saints like David be resurrected? I agree with the comment below by Gotquestions.org. I base my opinion on Da 12:13+ which is a promise to Daniel "“But as for you, go your way to the end; then you will enter into rest and rise again for your allotted portion at the end of the age (WE ARE IN THAT AGE NOW - WHEN CHRIST RETURNS THIS AGE ENDS AND THIS PASSAGE SUGGESTS THAT DANIEL WILL RISE).” (See Notes). Another great resurrection will occur when Christ returns to earth (His Second Coming) at the end of the Tribulation period. After the rapture, the Tribulation is the next event after the Church Age in God’s chronology. This will be a time of terrible judgment upon the world, described in great detail in Revelation chapters 6-18. Though all Church Age believers will be gone, millions of people left behind on earth will come to their senses during this time and will trust in Jesus as their Savior. Tragically, most of them will pay for their faith in Jesus by losing their lives (Revelation 6:9-11; 7:9-17; 13:7, 15-17; 17:6; 19:1-2). These believers in Jesus who die during the Tribulation will be resurrected at Christ’s return and will reign with Him for a thousand years during the Millennium (Revelation 20:4, 6+). Old Testament believers such as Job, Noah, Abraham, David and even John the Baptist (who was assassinated before the Church began) will be resurrected at this time also. (When will the Resurrection take place? | GotQuestions.org) Acts 2:35 UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET."' KJV Acts 2:35 Until I make thy foes thy footstool. Until I make your enemies a footstool for your feet - Ge 3:15; Joshua 10:24,25; Ps 2:8-12; 18:40-42; 21:8-12; 72:9; Isa 49:23; Isa 59:18; 60:14; 63:4-6; Luke 19:27; 20:16-18; Ro 16:20; Rev 19:19-21; Rev 20:1-3,8-15 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 SUBJECTION OF THE ENEMIES OF MESSIAH Until - Until is an expression of time and means something will continue to happen up to a point and then something else will happen. In other words, today it looks like the enemies of Jesus are triumphing and that evil is "winning," but that will change on the day when the Father makes the enemies of Jesus to be His footstool. Stated another way Ps 110:1 teaches a "time gap" (see example), a common feature of prophetic writings. It follows that we are currently in the "time gap," aka "the Church age," during which the door of salvation is still open! And this door will remain open....UNTIL...He returns and the door of salvation is closed! Psalm 2 gives a similar prophetic warning to all the enemies of the Messiah... Ask of Me (THE FATHER), and I will surely give the nations as Your (THE MESSIAH) inheritance, And the very ends of the earth as Your possession. 9‘You shall break them with a rod of iron, You shall shatter them like earthenware.’” 10 Now therefore, O kings, show discernment; Take warning, O judges of the earth. 11 Worship the LORD with reverence And rejoice with trembling. 12 Do homage to the Son (MESSIAH), that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him! (Ps 2:8-12). John
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MacArthur wrote in 1993 that "Eastern European Christianity typically refers to new Christians as “repenters.” When someone comes to Christ, fellow believers say the new Christian has “repented.” Usually new believers are given the opportunity to stand before the church and verbalize their repentance. In nearly every church service I have attended in the former Soviet Union, at least one new convert has made a public confession of repentance." (The Gospel According to the Apostles). And each of you - This means each and every one individually and personally. John MacArthur adds that "Peter does not allow for any "secret disciples" (cf. Mt 10:32-33). Baptism would mark a public break with Judaism and identification with Jesus Christ. Such a drastic public act would help weed out any conversions which were not genuine. In sharp contrast to many modern gospel presentations, Peter made accepting Christ difficult, not easy. By so doing, he followed the example of our Lord Himself (Luke 14:26-33+; Lk 18:18-27+)". (MacArthur New Testament Commentary – Acts) Steven Cole on why Peter is not teaching that baptism is necessary for salvation - Peter is calling them to an individual response. Salvation always is a personal transaction, not a group plan. As with John the Baptist’s ministry, he links repentance, baptism, and forgiveness of sins (Mark 1:4). Baptism is never just an outward ritual, but rather is a public confession of one’s private faith in and commitment to Jesus Christ. Those who argue that you must be baptized to be saved use this verse as their proof text. But they ignore both the context of this verse and the overwhelming testimony of Scripture, that salvation is by grace through faith, and that good works (such as baptism) are the result of salvation (Eph. 2:8-10). Granted, the notion of an unbaptized believer was foreign to the apostles, since it was assumed that saving faith would result in prompt obedience to Jesus Christ. But, in the next chapter (Acts 3:19), Peter calls his audience to repent “so that your sins may be wiped away,” but he never mentions baptism. When Peter called upon these people to be baptized, he was calling them to make a radical break with their culture and religion that had crucified the Messiah, and to be publicly identified with Jesus Christ. This outward symbol would prove the reality of their inward repentance and faith, and the fact that God had forgiven their sins. (The Sermon that Launched the Church Acts 2:14-41) Be baptized in the Name of Jesus Christ - Peter commands them to be baptized (aorist imperative). To be baptized in the Name of Jesus Christ is an acknowledge of His authority over our lives. Some writers feels that Peter used the double name of Jesus Christ Be 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) has a literal and a figurative (see Boice below) meaning in the NT. The literal meaning is to submerge, to dip or immerse as in water. James Montgomery Boice helps understand the figurative meaning of baptizo writing that "The clearest example that shows the meaning of baptizo is a text from the Greek poet and physician Nicander, who lived about 200 B.C. It is a recipe for making pickles and is helpful because it uses both words. Nicander says that in order to make a pickle, the vegetable should first be 'dipped' (bapto) into boiling water and then 'baptised' (baptizo ) in the vinegar solution. Both verbs concern the immersing of vegetables in a solution. But the first is temporary. The second, the act of baptizing the vegetable, produces a permanent change. When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism... mere intellectual assent is not enough. There must be a union with Him, a real change, like the vegetable to the pickle!" (Bolding added) Stanley Toussaint lists several views on how to interpret the phrase be baptized...for the forgiveness of your sins: (1) One is that both repentance and baptism result in remission of sins. In this view, baptism is essential for salvation. The problem with this interpretation is that elsewhere in Scripture forgiveness of sins is based on faith alone (John 3:16, 36; Rom. 4:1–17; 11:6; Gal. 3:8–9; Eph. 2:8–9; etc.). Furthermore Peter, the same speaker, later promised forgiveness of sins on the basis of faith alone (Acts 5:31; 10:43; 13:38; 26:18). (2) A second interpretation translates 2:38, “Be baptized … on the basis of the remission of your sins.” The preposition used here is eis which, with the accusative case, may mean “on account of, on the basis of.” It is used in this way in Matthew 3:11; 12:41; and Mark 1:4. Though it is possible for this construction to mean “on the basis of,” this is not its normal meaning; eis with the accusative case usually describes purpose or direction. (J C Ryle for example holds this view - This does not mean in order that sins might be remitted, for everywhere in the New Testament sins are forgiven as a result of faith in Christ, not as a result of baptism. It means be baptized because of the remission of sins. The Greek preposition eis, for, has this meaning “because of” not only here but also in such a passage as Matthew 12:41 where the meaning can only be “they repented because of [not in order to] the preaching of Jonah.” Repentance brought the remission of sins for this Pentecostal crowd, and because of the remission of sins they were asked to be baptized.) (3) A third view takes the clause and be baptized, every one of you, in the name of Jesus Christ as parenthetical. Several factors support this interpretation: (a) The verb makes a distinction between singular and plural verbs and nouns. The verb “repent” is plural and so is the pronoun “your” in the clause so that your sins may be forgiven (lit., “unto the remission of your sins,” eis aphesin tōn hamartiōn hymōn). Therefore the verb “repent” must go with the purpose of forgiveness of sins. On the other hand the imperative “be baptized” is singular, setting it off from the rest of the sentence. (b) This concept fits with Peter’s proclamation in Acts 10:43 in which the same expression “sins may be forgiven” (aphesin hamartiōn) occurs. There it is granted on the basis of faith alone. (c) In Luke 24:47 and Acts 5:31 the same writer, Luke, indicates that repentance results in remission of sins. William MacDonald on meaning of be baptized - At first glance, this verse seems to teach salvation by baptism, and many people insist that this is precisely what it does mean. Such an interpretation is impossible for the following reasons: In dozens of NT passages, salvation is said to be by faith in the Lord Jesus Christ (John 1:12; 3:16, 36; 6:47; Acts 16:31; Ro 10:9). No verse or two could conceivably contradict such overwhelming testimony. The thief on the cross had the assurance of salvation apart from baptism (Lk 23:43). The Savior is not stated to have baptized anyone, a strange omission if baptism is essential to salvation. The Apostle Paul was thankful that he baptized only a few of the Corinthians—a strange cause for thankfulness if baptism has saving merit (1 Cor. 1:14–16).(Borrow Believer's Bible Commentary) Warren
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MacArthur writes "such teaching (THAT BAPTISM IS NECESSARY FOR SALVATION) violates the important hermeneutical principle known as analogia Scriptura (the analogy of Scripture). That principle states that no passage, when correctly interpreted, will teach something contradictory to the rest of Scripture. And the rest of Scripture unmistakably teaches that salvation is solely by faith (cf. John 1:12; 3:16; Acts 16:31; Rom. 3:21-30; 4:5; 10:9-10; Phil. 3:9; Gal. 2:16)." To quote from Gotquestions.org - Baptism is not necessary for salvation. Baptism does not save from sin but from a bad conscience. In 1 Peter 3:21, Peter clearly taught that baptism was not a ceremonial act of physical purification, but the pledge of a good conscience toward God. Baptism is the symbol of what has already occurred in the heart and life of one who has trusted Christ as Savior (Romans 6:3-5; Galatians 3:27; Colossians 2:12). Baptism is an important step of obedience that every Christian should take. Baptism cannot be a requirement for salvation. To make it such is an attack on the sufficiency of the death and resurrection of Jesus Christ. (Is Baptism Necessary for Salvation?) Related Resources: Is Baptism Necessary for Salvation? What is baptismal regeneration? Is Baptism Necessary for Salvation - John MacArthur Does Acts 2:38 teach that baptism is necessary for salvation? Does Mark 16:16 teach that baptism is necessary for salvation? Does 1 Peter 3:21 teach that baptism is necessary for salvation? Does John 3:5 teach that baptism is necessary for salvation? Does Acts 22:16 teach that baptism is necessary for salvation? Does Galatians 3:27 teach that baptism is necessary for salvation? Forgiveness (859)(aphesis from aphiemi = action which causes separation and is in turn derived from apo = from + hiemi = put in motion, send) literally means to send away or to put apart, a letting go, a leaving behind, a removal. Aphesis refers to a remission as when one remits (pardons, cancels) a debt, or releases then from an obligation. To release from captivity. Luke uses 9 of the 16 NT uses of aphesis - Lk. 1:77; Lk. 3:3; Lk. 4:18; Lk. 24:47; Acts 2:38; Acts 5:31; Acts 10:43; Acts 13:38; Acts 26:18 SEPTUAGINT USES OF APHESIS - The OT gives us a beautiful picture of the meaning of aphesis in the celebration of the Year of Jubilee. In fact there are 11 uses of aphesis in the Septuagint translation of Leviticus 25 (commentary) (Lev 25:10-13, 28, 30-31, 33, 40, 41, 50, 52, 54) where aphesis is frequently substituted for the Hebrew word Jubilee, so that instead of the phrase Year of Jubilee the Lxx translated into English reads "Year of the Release" in Lev 25:13 (or "Jubilee of Release in Lev 25:11). One aspect of the Year of Jubilee involved the setting free of indebted servants or slaves (cf Lev 25:10). It is interesting that the OT release from debts was associated with a time of celebration. How much more should we as NT saints daily celebrate and revel in the truth that we have been released from our sin debt! I fear I do not ponder this profound truth often enough and begin to take it for granted and become complacent and even indifferent which makes me vulnerable to committing sin! We need to remember that the Year of Jubilee was an OT picture which pointed to and was fulfilled in the crucifixion of the Messiah Whose fully atoning, substitutionary death made release from sin, Satan and death possible for all who receive this truth by grace through faith. Forgive (THIS IS THE RELATED VERB)(863)(aphiemi from apo = prefix speaks of separation, putting some distance between + hiemi = put in motion, send) conveys the basic idea of an action which causes separation. Literally aphiemi means to send from one's self, to forsake, to hurl away, to put away, let alone, disregard, put off. It conveys the basic idea of an action which causes separation and refers to total detachment, total separation, from a previous location or condition. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go. Forgiveness is the very essence of the New Covenant, Jesus declaring to His disciples "this is My blood of the covenant, which is poured out for many for forgiveness (aphesis) of sins." (Mt 26:28). Beloved, believer (especially if you are holding on to sins you have committed in the past) the Greek word for Forgiveness means God buries our sin and does not mark the grave or leave the hatchet handle exposed (so to speak) to be able to dig them up again. When God at Calvary paid the penalty of human sin by satisfying the just demands of His holy law, He PUT AWAY sin (along with its guilt, defilement, and penalty), "bidding it to go away" (aphiemi). This transaction was beautifully memorialized in the symbolism of the Day of Atonement (Lev 16:21, 22+ - celebrated as one of the most solemn Jewish holidays by modern Jews who celebrate the Day of Atonement (Yom Kippur) on the 10th of Tishri or September) where the Azazel or scapegoat (cf Lev 16:26+ where aphiemi is used in the Septuagint), figuratively or symbolically bearing all the sins of all the people of Israel (one year's worth of sins!), was led away into the wilderness to bear away their sins, perfectly foreshadowing Jesus' once for all time work as our "Sin Bearer" (1Pe 2:24-note). On the Day of Atonement there was also a second goat which was chosen by lot and was sacrificed symbolizing the need for a substitute to die in the sinner's stead! And you will receive the gift of the Holy Spirit - The gift is the Spirit Himself! This is the very gift the Jewish crowd had witnessed as having been given to the 120 disciples. Receive (2983)(lambano) means in an active sense to take or grasp, but in a passive sense as in this passage to be a recipient of God's Spirit. Gift (1431)(dorea from didomi = to give) refers to a free and unmerited gift (SOUNDS A LOT LIKE "GRACE"!) and emphasizes the gratuitous character of the gift which is without price and which cannot be purchased. Dorea is the Holy Spirit being given freely by God to believers (to seal us - Eph 1:13+, as pledge of our future inheritance - Eph 1:14, etc). Cole on the gift - Peter proclaims God’s promise, that they will receive the gift of the Holy Spirit (i.e., the Holy Spirit Himself is the gift). When they repented and trusted in Christ, the Holy Spirit was a part of God’s gift of salvation. (The Sermon that Launched the Church) Longenecker on gift - This primary gift includes a variety of spiritual gifts for the advancement of the gospel and the welfare of God’s people. But first of all, it has to do with what God’s Spirit does for every Christian in applying and working out the benefits of Christ’s redemptive work. (Expositor's Bible Commentary) Paul Apple - Pretty important gift as we see from the dramatic events of the Day of Pentecost. Once again, we have tended to minimize the reality of the presence of the Holy Spirit in our lives. (The Spread of the Gospel) John Stott - Here, then is a fourfold message – two events (Christ’s death and resurrection), as attested by two witnesses (prophets and apostles), on the basis of which God makes two promises (forgiveness and the Spirit), on two conditions (repentance and faith, with baptism). We have no liberty to amputate this apostolic gospel, by proclaiming the cross without the resurrection, or referring to the New Testament but not the Old, or offering forgiveness without the Spirit, or demanding faith without repentance. There is a wholeness about the biblical gospel. (Borrow The message of Acts : the Spirit, the church & the world) Acts 2:39 "For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself." KJV Acts 2:39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. For the promise is for you Acts 3:25,26; Ge 17:7,8; Ps 115:14,15; Jer 32:39,40; Ezek 37:25; Joel 2:28; Ro 11:16,17; 1 Cor 7:14 And for all who are far off - Acts 10:45; Acts 11:15-18; 14:27; 15:3,8,14; Isa 59:19; Eph 2:13-22; 3:5-8 as many as the Lord our God will call to Himself Joel 2:32; Ro 8:30; 9:24; 11:29; Eph 1:18; 4:4; 2 Th 1:11; 2:13,14; 2 Ti 1:9; He 3:1; 9:15; 1 Peter 5:10; 2 Peter 1:3,10; Rev 17:14; 19:9 Acts 2 Resources - Multiple Sermons and Commentaries For the promise - What is the promise? The promise refers to the gift of the Holy Spirit. This was the promise made by Jesus in Acts 1:4, Luke recording "Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, “Which,” He said, “you heard of from Me." Promise (1860) See preceding discussion of epaggelia/epangelia For the promise is for you and your children - Peter term "for you" clearly refers to Jews. Peter extends the promise beyond them to their children and beyond them to those who are far off, “as many as the Lord our God will call to Himself.” The Old Testament had numerous promises to Israel of the the Spirit (Isa. 44:3; Ezek. 36:27; 37:14; Joel 2:28-29) and Peter is telling them that these OT promises are realized by repentance and faith in Jesus Christ. The statement for you and your children is a reflection of the depth of mercy (song by Selah) and forgiveness of our great and gracious God. Why do I say that? Recall the invocation the Jews who cried out for to Pilate for Jesus' life - "And all the people said, “His blood shall be on us and on our children!” (Mt 27:25). While the Jews accepted the culpability for Jesus' death, they cry did not absolve Pilate or the Romans of their guilt in Jesus' murder. But now in Acts 2:39 Peter reverses (at least for those Jews who believed in Messiah) the curse on themselves and their children! And for all who are far off - Here Peter uses a phrase which speaks of the Gentiles who were considered "far off" from God.
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MacArthur explains "In this context, it is the voice crying "peace, peace" in a call to people far and near to come to the Lord and receive spiritual healing." (MacArthur Study Bible)
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MacArthur - Luke's use of a specific number suggests records were kept of conversions and baptisms (see v. 38 [note]). Archeological work on the S side of the temple mount has uncovered numerous Jewish mikvahs, large baptistry-like facilities where Jewish worshipers would immerse themselves in ritual purification before entering the temple. More than enough existed to facilitate the large number of baptisms in a short amount of time. (MacArthur Study Bible) Added (4369)(prostithemi from from prós = to or besides + títhēmi = to put) means to join to. 3000 were added to the 120. The Body of Christ was growing in numbers. And in Acts 2:47 this same verb is used again to describe the fact that "the Lord was adding to their number day by day those who were being saved." Again in Acts 5:14 we read that "multitudes of men and women, were constantly added to their number." And as a result of Barnabas' Spirit filled and faith filled ministry "considerable numbers were brought to the Lord." (Acts 11:24+). All Luke's uses (13/15 NT uses) of prostithemi -Lk. 3:20; Lk. 12:25; Lk. 12:31; Lk. 17:5; Lk. 19:11; Lk. 20:11; Lk. 20:12; Acts 2:41; Acts 2:47; Acts 5:14; Acts 11:24; Acts 12:3; Acts 13:36 Souls (5590)(psuche from psucho = to breathe, blow, English = psychology, "study of the soul") is the breath, then that which breathes, the individual, animated creature. So in this context psuche stands for the whole person. All Luke's uses of psuche Lk. 1:46; Lk. 2:35; Lk. 6:9; Lk. 9:24; Lk. 9:56; Lk. 10:27; Lk. 12:19; Lk. 12:20; Lk. 12:22; Lk. 12:23; Lk. 14:26; Lk. 17:33; Lk. 21:19; Acts 2:27; Acts 2:41; Acts 3:23; Acts 4:32; Acts 7:14; Acts 14:2; Acts 14:22; Acts 15:24; Acts 15:26; Acts 20:10; Acts 20:24; Acts 27:10; Acts 27:22; Acts 27:37; McGee on 3000 souls - This is not some preacher’s count. These were genuinely born again believers. Here is one place where the figure on the number of converts is absolutely accurate. A T
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MacArthur comments on the "altar call" - Preachers who are gifted communicators, and who are articulate, and who use the emotional techniques, and the sad stories, and the tear jerking approaches, and who get the mood music playing behind the scene, and can create the kind of manipulative environment, can effect in people behavior changes and even alter their basic values--and never need to use the Word of God. But what is the result? What is the ultimate result? Is it true regeneration? Of course not! The only legitimate tool is the Scripture. The only legitimate bridge to change--is the mind. Lifton also says in this article, In an excellent article on attitude change, in the "Handbook of Social Psychology, Volume 3" psychologist William McGuire suggests that human attitude change may be broken down into at least five steps of levels (this is interesting). This is the process people go through when they change attitudes: ATTENTION, COMPREHENSION, YIELDING, RETENTION, and ACTION. (Messengers or Manipulators?) SUPERNATURAL "ARITHMETIC" IN THE BOOK OF ACTS Here are the passages describing "arithmetic" (both addition and multiplication, so to speak) in the early church. (DISCIPLES) So then, those who had received his word were baptized; and that day there were added about three thousand souls. (Acts 2:41). (DISCIPLES) praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved. (Acts 2:47). (DISCIPLES) But many of those who had heard the message believed; and the number of the men came to be about five thousand. (Acts 4:4). (DISCIPLES) "And all the more believers in the Lord, multitudes of men and women, were constantly added to their number," (Acts 5:14). (DISCIPLES) Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food. (Acts 6:1) (DISCIPLES) The word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith. (Acts 6:7) (CHURCH) So the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase. (Acts 9:31 - NOTE: See also Acts 9:35 and Acts 9:42) (WORD) But the word of the Lord continued to grow and to be multiplied. (Acts 12:24) (CHURCH) So the churches were being strengthened in the faith, and were increasing in number daily. (Acts 16:5) (WORD) So the word of the Lord was growing mightily and prevailing. (Acts 19:20)
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MacArthur adds "The life of this first fellowship was so genuine and spiritually powerful that everyone, whether inside or outside the church, kept feeling a sense of awe. They weren't awed by the church because of its buildings, programs, or anything reflecting human ability, but by the supernatural character of its life. Such an effect should be produced when the spiritual gifts are properly operative (1 Cor. 14:24, 25). (MacArthur New Testament Commentary – Acts) Kept feeling a sense of awe - NET = "Reverential awe came over everyone." Note that both verbs Kept feeling and taking place are in the imperfect tense signifying this sense of awe was occurring over and over, again and again as were the wonders and signs. A T
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MacArthur - Now this word awe is reserved for special times in Scripture. It's reserved for those times when people’s minds are struck with an awe that is based on something divine that they can't explain. And there are Many good illustrations of its use one classic one is in Luke 7:11, "And it came to pass the next day that He went into a city called Nain and many of His disciples went with Him and much people", this is Jesus, "When He came near to the gate of the city behold there was a dead man being carried out the only son of his mother and she was a widow", here comes a funeral procession marching along and they've got the guy in his little bier thing, casket, "And when the Lord saw her He had compassion on her and said unto her, Weep not", don't cry - I love this, "And He came and touched the bier and they that bore him stood still. And He said, Young man I say unto thee Arise". Can you imagine what that must have caused, the reaction? "And he that was dead sat up and began to speak." Just imagine what that must have caused. And He said, "And He delivered him to his mother, and there came a fear on all". Now that doesn't mean they were afraid. It says in the next statement, "And they glorified God". You see, it's that idea that God is doing something. And they said, "There's a prophet come to our place". It is being unable to explain the divine that leaves you in a sense of awe. (The First Fellowship) Sense of awe (5401)(phobos - Eng = "phobia") can refer to that which causes fear or terror (1 Pe 3:14), but in this context has the meaning of respect, reverence, awe or "wholesome fear." MacArthur adds that "Phobos (awe) refers to fear or holy terror related to the sense of divine presence, to the attitude of reverence. It describes the feeling produced when one realizes God is at hand. It is used in Acts 5:5, 11 to describe the reaction to the deaths of Ananias and Sapphira. In Acts 19:17 it depicts the reaction of the citizens of Ephesus to the attack on some Jewish exorcists by a demon-possessed man. Luke 7:16 uses it to portray the reaction to our Lord's raising of the widow's son. In Acts 9:31 Luke records that "the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase." As an aside, a healthy fear of the Lord (see Fear of the Lord) is a good thing for the creature to have and in fact is one Paul's "characteristics" of those who are unregenerate (not born again), under the power of Sin (Ro 3:9+), writing "THERE IS NO FEAR OF GOD BEFORE THEIR EYES.” (Ro 3:18+) All Luke's uses of phobos - Lk. 1:12; Lk. 1:65; Lk. 5:26; Lk. 7:16; Lk. 8:37; Lk. 21:26; Acts 2:43; Acts 5:5; Acts 5:11; Acts 9:31; Acts 19:17 And many wonders and signs were taking place through the apostles - Notice the wonders and signs were through the apostles, not the disciples in general. Notice also that the word "through" is dia (1223) which here describes the apostles as the "instrument" through which God worked supernatural works. Luke records an example in the next chapter, Acts 3:1-10+ describing the healing of a lame man and Acts 3:11-26 describing Peter's address associated with the healing. John
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MacArthur writes that Jews "were continually being saved as they observed the daily conduct of the believers. So unified, joyful, and Spirit-filled were they that their very existence was a powerful testimony to the truth of the gospel. True evangelism flows from the life of a healthy church. (MacArthur New Testament Commentary – Acts) John Stott - He did not add them to the church without saving them (no nominal Christianity at the beginning), nor did he save them without adding them to the church (no solitary Christianity either). Salvation and church membership belonged together; they still do. (Borrow The message of Acts : the Spirit, the church & the world) Those who were being saved - The Spirit worked salvation in the souls who had seen signs, seen winsome grace-filled disciples and heard clear presentations of the good news that Jesus the Nazarene was not a dead failure, but an alive Conqueror of sin, Satan and death! No wonder the saints were singing songs of praise to the Most High God! Being saved (4982)(sozo) is in the present tense meaning that souls were continually being rescued from the damning fires of hell. Notice that being saved is the "divine passive," indicating God as the Agent in rescuing the souls of men from eternal punishment. John Phillips on day by day - "The Lord added daily," says Luke. He has been adding to it daily ever since, sometimes by the thousands, sometimes a few here, a few there. Now a child at mother's knee, now an old man dying in his bed. But we can be assured that there has never been a day since Pentecost when the Lord has not added to the church such as should be saved. He will go on doing that, adding and adding until the rapture. (Exploring Acts) (ED: HAS GOD USED YOUR WINSOME WITNESS TO ADD ANY TO HIS CHURCH?) Steven