Acts 2:14

We have here the first-fruits of the Spirit in the sermon which Peter preached immediately, directed, not to those of other nations in a strange language (we are not told what answer he gave to those that were amazed, and said, What meaneth this?) but to the Jews in the vulgar language, even to those that mocked; for he begins with the notice of that (Act 2:15), and addresses his discourse (Act 2:14) to the men of Judea and the inhabitants of Jerusalem; but we have reason enough to think that the other disciples continued to speak to those who understood them (and therefore flocked about them), in the languages of their respective countries, the wonderful works of God. And it was not by Peter's preaching only, but that of all, or most, of the rest of the hundred and twenty, that three thousand souls were that day converted, and added to the church; but Peter's sermon only is recorded, to be an evidence for him that he was thoroughly recovered from his fall, and thoroughly restored to the divine favour. He that had sneakingly denied Christ now as courageously confesses him. Observe,

I. His introduction or preface, wherein he craves the attention of the auditory, or demands it rather: Peter stood up (Act 2:14), to show that he was not drunk, with the eleven, who concurred with him in what he said, and probably in their turns spoke likewise to the same purport; those that were of greatest authority stood up to speak to the scoffing Jews, and to confront those who contradicted and blasphemed, but left the seventy disciples to speak to the willing proselytes from other nations, who were not so prejudiced, in their own language. Thus among Christ's ministers, some of greater gifts are called out to instruct those that oppose themselves, to take hold of sword and spear; others of meaner abilities are employed in instructing those that resign themselves, and to be vine-dressers and husband-men. Peter lifted up his voice, as one that was both well assured of and much affected with what he said, and was neither afraid nor ashamed to own it. He applied himself to the men of Judea, andres Ioudaioi - the men that were Jews; so it should be read; "and you especially that dwell at Jerusalem, who were accessory to the death of Jesus, be this known unto you, which you did not know before, and which you are concerned to know now, and hearken to my words, who would draw you to Christ, and not to the words of the scribes and Pharisees, that would draw you from him. My Master is gone, whose words you have often heard in vain, and shall hear no more as you have done, but he speaks to you by us; hearken now to our words."

II. His answer to their blasphemous calumny (Act 2:15): "These men are not drunken, as you suppose. These disciples of Christ, that now speak with other tongues, speak good sense, and know what they say, and so do those they speak to, who are led by their discourses into the knowledge of the wonderful works of God. You cannot think they are drunk, for it is but the third hour of the day," nine of the clock in the morning; and before this time, on the sabbaths and solemn feasts, the Jews did not eat nor drink: nay, ordinarily, those that are drunk are drunk in the night, and not in the morning; those are besotted drunkards indeed who, when they awake, immediately seek it yet again, Pro 23:35.

III. His account of the miraculous effusion of the Spirit, which is designed to awaken them all to embrace the faith of Christ, and to join themselves to his church. Two things he resolves it into: - that it was the fulfilling of the scripture, and the fruit of Christ's resurrection and ascension, and consequently the proof of both.

1. That it was the accomplishment of the prophecies of the Old Testament which related to the kingdom of the Messiah, and therefore an evidence that this kingdom is come, and the other predictions of it are fulfilled. He specifies one, that of the prophet Joel, Joe 2:28. It is observable that though Peter was filled with the Holy Ghost, and spoke with tongues as the Spirit gave him utterance, yet he did not set aside the scriptures, nor think himself above them; nay, much of his discourse is quotation out of the Old Testament, to which he appeals, and with which he proves what he says. Christ's scholars never learn above their Bible; and the Spirit is given not to supersede the scriptures, but to enable us to understand and improve the scriptures. Observe,

(1.) The text itself that Peter quotes, Act 2:17-21. It refers to the last days, the times of the gospel, which are called the last days because the dispensation of God's kingdom among men, which the gospel sets up, is the last dispensation of divine grace, and we are to look for no other than the continuation of this to the end of time. Or, in the last days, that is, a great while after the ceasing of prophecy in the Old Testament church. Or, in the days immediately preceding the destruction of the Jewish nation, in the last days of that people, just before that great and notable day of the Lord spoken of, Act 2:20. "It was prophesied of and promised, and therefore you ought to expect it, and not to be surprised at it; to desire it, and bid it welcome, and not to dispute it, as not worth taking notice of." The apostle quotes the whole paragraph, for it is good to take scripture entire; now it was foretold,

[1.] That there should be a more plentiful and extensive effusion of the Spirit of grace from on high than had ever yet been. The prophets of the Old Testament had been filled with the Holy Ghost, and it was said of the people of Israel that God gave them his good Spirit to instruct them, Neh 9:20. But now the Spirit shall be poured out, not only upon the Jews, but upon all flesh, Gentiles as well as Jews, though yet Peter himself did not understand it so, as appears, Act 11:17. Or, upon all flesh, that is, upon some of all ranks and conditions of men. The Jewish doctors taught that the Spirit came only upon wise and rich men, and such as were of the seed of Israel; but God will not tie himself to their rules.

[2.] That the Spirit should be in them a Spirit of prophecy; by the Spirit they should be enabled to foretel things to come, and to preach the gospel to every creature. This power shall be given without distinction of sex - not only your sons, but your daughters shall prophesy; without distinction of age - both your young men and your old men shall see visions, and dream dreams, and in them receive divine revelations, to be communicated to the church; and without distinction of outward condition - even the servants and handmaids shall receive of the Spirit, and shall prophesy (Act 2:18); or, in general, men and women, whom God calls his servants and his handmaids. In the beginning of the age of prophecy in the Old Testament there were schools of the prophets, and, before that, the Spirit of prophecy came upon the elders of Israel that were appointed to the government; but now the Spirit shall be poured out upon persons of inferior rank, and such as were not brought up in the schools of the prophets, for the kingdom of the Messiah is to be purely spiritual. The mention of the daughters (Act 2:17) and the handmaidens (Act 2:18) would make one think that the women who were taken notice of (Act 1:14) received the extraordinary gifts of the Holy Ghost, as well as the men. Philip, the evangelist, had four daughters who did prophesy (Act 21:9), and St. Paul, finding abundance of the gifts both of tongues and prophecy in the church of Corinth, saw it needful to prohibit women's use of those gifts in public, Co1 14:26, Co1 14:34.

[3.] That one great thing which they should prophesy of should be the judgment that was coming upon the Jewish nation, for this was the chief thing that Christ himself had foretold (Mt. 24) at his entrance into Jerusalem (Luk 19:41); and when he was going to die (Luk 23:29); and these judgments were to be brought upon them to punish for their contempt of the gospel, and their opposition to it, though it came to them thus proved. Those that would not submit to the power of God's grace, in this wonderful effusion of his Spirit, should fall and lie under the pourings out of the vials of his wrath. Those shall break that will not bend. First, The destruction of Jerusalem, which was about forty years after Christ's death, is here called that great and notable day of the Lord, because it put a final period to the Mosaic economy; the Levitical priesthood and the ceremonial law were thereby for ever abolished and done away. The desolation itself was such as was never brought upon any place or nation, either before or since. It was the day of the Lord, for it was the day of his vengeance upon that people for crucifying Christ, and persecuting his ministers; it was the year of recompences for that controversy; yea, and for all the blood of the saints and martyrs, from the blood of righteous Abel, Mat 23:35. It was a little day of judgment; it was a notable day: in Joel it is called a terrible day, for so it was to men on earth; but here epiphanē (after the Septuagint), a glorious, illustrious day, for so it was to Christ in heaven; it was the epiphany, his appearing, so he himself spoke of it, Mat 24:30. The destruction of the Jews was the deliverance of the Christians, who were hated and persecuted by them; and therefore that day was often spoken of by the prophets of that time, for the encouragement of suffering Christians, that the Lord was at hand, the coming of the Lord drew nigh, the Judge stood before the door, Jam 5:8, Jam 5:9. Secondly, The terrible presages of that destruction are here foretold: There shall be wonders in heaven above, the sun turned into darkness and the moon into blood; and signs too in the earth beneath, blood and fire. Josephus, in his preface to his history of the wars of the Jews, speaks of the signs and prodigies that preceded them, terrible thunders, lightnings, and earthquakes; there was a fiery comet that hung over the city for a year, and a flaming sword was seen pointing down upon it; a light shone upon the temple and the altar at midnight, as if it had been noon-day. Dr. Lightfoot gives another sense of these presages: The blood of the Son of God, the fire of the Holy Ghost now appearing, the vapour of the smoke in which Christ ascended, the sun darkened, and the moon made blood, at the time of Christ's passion, were all loud warnings given to that unbelieving people to prepare for the judgments coming upon them. Or, it may be applied, and very fitly, to the previous judgments themselves by which that desolation was brought on. The blood points at the wars of the Jews with the neighbouring nations, with the Samaritans, Syrians, and Greeks, in which abundance of blood was shed, as there was also in their civil wars, and the struggles of the seditious (as they called them), which were very bloody; there was no peace to him that went out nor to him that came in. The fire and vapour of smoke, here foretold, literally came to pass in the burning of their cities, and towns, and synagogues, and temple at last. And this turning of the sun into darkness, and the moon into blood, bespeaks the dissolution of their government, civil and sacred, and the extinguishing of all their lights. Thirdly, The signal preservation of the Lord's people is here promised (Act 2:21): Whosoever shall call upon the name of the Lord Jesus (which is the description of a true Christian, Co1 1:2) shall be saved, shall escape that judgment which shall be a type and earnest of everlasting salvation. In the destruction of Jerusalem by the Chaldeans, there was a remnant sealed to be hid in the day of the Lord's anger; and in the destruction by the Romans not one Christian perished. Those that distinguish themselves by singular piety shall be distinguished by special preservation. And observe, the saved remnant are described by this, that they are a praying people: they call on the name of the Lord, which intimates that they are not saved by any merit or righteousness of their own, but purely by the favour of God, which must be sued out by prayer. It is the name of the Lord which they call upon that is their strong tower.

(2.) The application of this prophecy to the present event (Act 2:16): This is that which was spoken by the prophet Joel; it is the accomplishment of that, it is the full accomplishment of it. This is that effusion of the Spirit upon all flesh which should come, and we are to look for no other, no more than we are to look for another Messiah; for as our Messiah ever lives in heaven, reigning and interceding for his church on earth, so this Spirit of grace, the Advocate, or Comforter, that was given now, according to the promise, will, according to the same promise, continue with the church on earth to the end, and will work all its works in it and for it, and every member of it, ordinary and extraordinary, by means of the scriptures and the ministry.

2. That it was the gift of Christ, and the product and proof of his resurrection and ascension. From this gift of the Holy Ghost, he takes occasion to preach unto them Jesus; and this part of his sermon he introduces with another solemn preface (Act 2:22): "You men of Israel, hear these words. It is a mercy that you are within hearing of them, and it is your duty to give heed to them." Words concerning Christ should be acceptable words to the men of Israel. Here is,

(1.) An abstract of the history of the life of Christ, Act 2:22. He calls him Jesus of Nazareth, because by that name he was generally known, but (which was sufficient to roll away that reproach) he was a man approved of God among you, censured and condemned by men, but approved of God: God testified his approbation of his doctrine by the power he gave him to work miracles: a man marked out by God, so Dr. Hammond reads it; "signalized and made remarkable among you that now hear me. He was sent to you, set up, a glorious light in your land; you yourselves are witnesses how he became famous by miracles, wonders, and signs, works above the power of nature, out of its ordinary course, and contrary to it, which God did by him; that is, which he did by that divine power with which he was clothed, and in which God plainly went along with him; for no man could do such works unless God were with him." See what a stress Peter lays upon Christ's miracles. [1.] The matter of fact was not to be denied: "They were done in the midst of you, in the midst of your country, your city, your solemn assemblies, as you yourselves also know. You have been eyewitnesses of his miracles; I appeal to yourselves whether you have any thing to object against them or can offer any thing to disprove them." [2.] The inference from them cannot be disputed; the reasoning is as strong as the evidence; if he did those miracles, certainly God approved him, declared him to be, what he declared himself to be, the Son of God and the Saviour of the world; for the God of truth would never set his seal to a lie.

(2.) An account of his death and sufferings which they were witness of also but a few weeks ago; and this was the greatest miracle of all, that a man approved of God should thus seem to be abandoned of him; and a man thus approved among the people, and in the midst of them, should be thus abandoned by them too. But both these mysteries are here explained (Act 2:23), and his death considered, [1.] As God's act; and in him it was an act of wonderful grace and wisdom. He delivered him to death; not only permitted him to be put to death, but gave him up, devoted him: this is explained Rom 8:32, He delivered him up for us all. And yet he was approved of God, and there was nothing in this that signified the disapproving of him; for it was done by the determinate counsel and foreknowledge of God, in infinite wisdom, and for holy ends, which Christ himself concurred in, and in the means leading to them. Thus divine justice must be satisfied, sinners saved, God and man brought together again, and Christ himself glorified. It was not only according to the will of God, but according to the counsel of his will, that he suffered and died; according to an eternal counsel, which could not be altered. This reconciled him to the cross: Father, thy will be done; and Father, glorify thy name; let thy purpose take effect, and let the great end of it be attained. [2.] As the people's act; and in them it was an act of prodigious sin and folly; it was fighting against God to persecute one whom he approved as the darling of heaven; and fighting against their own mercies to persecute one that was the greatest blessing of this earth. Neither God's designing it from eternity, nor his bringing good out of it to eternity, would in the least excuse their sin; for it was their voluntary act and deed, from a principle morally evil, and therefore "they were wicked hands with which you have crucified and slain him." It is probable that some of those were here present who had cried, Crucify him, crucify him, or had been otherwise aiding and abetting in the murder; and Peter knew it. However, it was justly looked upon as a national act, because done both by the vote of the great council and by the voice of the great crowd. It is a rule, Refertur ad universos quod publice fit per majorem paretm - That which is done publicly by the greater part we attribute to all. He charges it particularly on them as parts of the nation on which it would be visited, the more effectually to bring them to faith and repentance, because that was the only way to distinguish themselves from the guilty and discharge themselves from the guilt.

(3.) An attestation of his resurrection, which effectually wiped away the reproach of his death (Act 2:24): Whom God raised up; the same that delivered him to death delivers him from death, and thereby gave a higher approbation of him than he had done by any other of the signs and wonders wrought by him, or by all put together. This therefore he insists most largely upon.

[1.] He describes his resurrection: God loosed the pains of death, because it was impossible that he should be holden of it; ōdinas - the sorrows of death; the word is used for travailing pains, and some think it signifies the trouble and agony of his soul, in which it was exceedingly sorrowful, even to the death; from these pains and sorrows of soul, this travail of soul, the Father loosed him when at his death he said, It is finished. Thus Dr. Godwin understands it: "Those terrors which made Heman's soul lie like the slain (Psa 88:5, Psa 88:15) had hold of Christ; but he was too strong for them, and broke through them; this was the resurrection of his soul (and it is a great thing to bring a soul out of the depths of spiritual agonies); this was not leaving his soul in hell; as that which follows, that he should not see corruption, speaks of the resurrection of his body; and both together make up the great resurrection." Dr. Lightfoot gives another sense of this: "Having dissolved the pains of death, in reference to all that believe in him, God raised up Christ, and by his resurrection broke all the power of death, and destroyed its pangs upon his own people. He has abolished death, has altered the property of it, and, because it was not possible that he should be long holden of it, it is not possible that they should be for ever holden." But most refer this to the resurrection of Christ's body. And death (says Mr. Baxter) is by privation a penal state, though not dolorous by positive evil. But Dr. Hammond shows that the Septuagint, and from them the apostle here, uses the word for cords and bands (as Psa 18:4), to which the metaphor of loosing and being held best agrees. Christ was imprisoned for our debt, was thrown into the bands of death; but, divine justice being satisfied, it was not possible he should be detained there, either by right or by force; for he had life in himself, and in his own power, and had conquered the prince of death.

[2.] He attests the truth of his resurrection (Act 2:32): God hath raised him up, whereof we all are witnesses - we apostles, and others our companions, that were intimately acquainted with him before his death, were intimately conversant with him after his resurrection, did eat and drink with him. They received power, by the descent of the Holy Ghost upon them, on purpose that they might be skilful, faithful, and courageous witnesses of this thing, notwithstanding their being charged by his enemies as having stolen him away.

[3.] He showed it to be the fulfilling of the scripture, and, because the scripture had said that he must rise again before he saw corruption, therefore it was impossible that he should be holden by death and the grave; for David speaks of his being raised, so it comes in, Act 2:25. The scripture he refers to is that of David (Psa 16:8-11), which, though in part applicable to David as a saint, yet refers chiefly to Jesus Christ, of whom David was a type. Here is,

First, The text quoted at large (Act 2:25-28), for it was all fulfilled in him, and shows us, 1. The constant regard that our Lord Jesus had to his Father in his whole undertaking: I foresaw the Lord before me continually. He set before him his Father's glory as his end in all-for he saw that his sufferings would redound abundantly to the honour of God, and would issue in his own joy; these were set before him, and these he had an eye to, in all he did and suffered; and with the prospect of these he was borne up and carried on, Joh 13:31, Joh 13:32; Joh 17:4, Joh 17:5. 2. The assurance he had of his Father's presence and power going along with him: "He is on my right hand, the hand of action, strengthening, guiding, and upholding that, that I should not be moved, nor driven off from my undertaking, notwithstanding the hardships I must undergo." This was an article of the covenant of redemption (Psa 89:21), With him my hand shall be established, my arm also shall strengthen him; and therefore he is confident the work shall not miscarry in his hand. If God be at our right hand we shall not be moved. 3. The cheerfulness with which our Lord Jesus went on in his work, notwithstanding the sorrows he was to pass through: "Being satisfied that I shall not be moved, but the good pleasure of the Lord shall prosper in my hand, therefore doth my heart rejoice, and my tongue is glad, and the thought of my sorrow is as nothing to me." Note, It was a constant pleasure to our Lord Jesus to look to the end of his work, and to be sure that the issue would be glorious; so well pleased is he with his undertaking that it does his heart good to think how the issue would answer the design. He rejoiced in spirit, Luk 10:21. My tongue was glad. In the psalm it is, My glory rejoiceth; which intimates that our tongue is our glory, the faculty of speaking is an honour to us, and never more so than when it is employed in praising God. Christ's tongue was glad, for when he was just entering upon his sufferings, in the close of his last supper, he sang a hymn. 4. The pleasing prospect he had of the happy issue of his death and sufferings; it was this that carried him, not only with courage, but with cheerfulness, through them; he was putting off the body, but my flesh shall rest; the grave shall be to the body, while it lies there, a bed of repose, and hope shall give it a sweet repose; it shall rest in hope, hoti, that thou wilt no leave my soul in hell; what follows is the matter of his hope, or assurance rather, (1.) That the soul shall not continue in a state of separation from the body; for, besides that this is some uneasiness to a human soul made for its body, it would be the continuance of death's triumph over him who was in truth a conqueror over death: "Thou wilt not leave my soul in hell" (in hades, in the invisible state, so hades properly signifies); "but, though thou suffer it for a time to remove thither, and to remain there, yet thou wilt remand it; thou wilt not leave it there, as thou dost the souls of other men." (2.) That the body shall lie but a little while in the grave: Thou wilt not suffer thy Holy One to see corruption; the body shall not continue dead so long as to begin to putrefy or become noisome; and therefore it must return to life on or before the third day after its death. Christ was God's Holy One, sanctified and set apart to his service in the work of redemption; he must die, for he must be consecrated by his own blood; but he must not see corruption, for his death was to be unto God of a sweet smelling savour. This was typified by the law concerning the sacrifice, that no part of the flesh of the sacrifice which was to be eaten should be kept till the third day, for fear it should see corruption and begin to putrefy, Lev 7:15-18. (3.) That his death and sufferings should be, not to him only, but to all his, an inlet to a blessed immortality: "Thou has made known to me the ways of life, and by me made them known to the world, and laid them open." When the Father gave to the Son to have life in himself, a power to lay down his life and to take it again, then he showed him the way of life, both to and fro; the gates of death were open to him and the doors of the shadow of death (Job 38:17), to pass and repass through them, as his occasion led him, for man's redemption. (4.) That all his sorrows and sufferings should end in perfect and perpetual felicity: Thou shalt make me full of joy with thy countenance. The reward set before him was joy, a fulness of joy, and that in God's countenance, in the countenance he gave to his undertaking, and to all those, for his sake, that should believe in him. The smiles with which the Father received him, when, at his ascension, he was brought to the Ancient of days, filled him with joy unspeakable, and that is the joy of our Lord, into which all his shall enter, and in which they shall be for ever happy.

Secondly, The comment upon this text, especially so much of it as relates to the resurrection of Christ. He addresses himself to them with a title of respect, Men and brethren, Act 2:29. "You are men, and therefore should be ruled by reason; you are brethren, and therefore should take kindly what is said to you by one who, being nearly related to you, is heartily concerned for you, and wishes you well. Now, give me leave freely to speak to you concerning the patriarch David, and let it be no offence to you if I tell you that David cannot be understood here as speaking of himself, but of the Christ to come." David is here called a patriarch, because he was the father of the royal family, and a man of great note and eminency in his generation, and whose name and memory were justly very precious. Now when we read that psalm of his, we must consider, 1. That he could not say that of himself, for he died, and was buried, and his sepulchre remained in Jerusalem till now, when Peter spoke this, and his bones and ashes in it. Nobody ever pretended that he had risen, and therefore he could never say of himself that he should not see corruption; for it was plain he did see corruption. St. Paul urges this, Act 13:35-37. Though he was a man after God's own heart, yet he went the way of all the earth, as he saith himself (Kg1 2:2), both in death and burial. 2. Therefore certainly he spoke it as a prophet, with an eye to the Messiah, whose sufferings the prophets testified beforehand, and with them the glory that should follow; so did David in that psalm, as Peter here plainly shows. (1.) David knew that the Messiah should descend from his loins (Act 2:30), that God had sworn to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne. He promised him a Son, the throne of whose kingdom should be established for ever, Sa2 7:12. And it is said (Psa 132:11), God swore it in truth unto David. When our Lord Jesus was born, it was promised that the Lord God would give him the throne of his father David, Luk 1:32. And all Israel knew that the Messiah was to be the Son of David, that is, that, according to the flesh, he should be so by his human nature; for otherwise, according to the spirit, and by his divine nature, he was to be David's Lord, not his son. God having sworn to David that the Messiah, promised to his fathers, should be his son and successor, the fruit of his loins, and heir to his throne, he kept this in view, in penning his psalms. (2.) Christ being the fruit of his loins, and consequently in his loins when he penned that psalm (as Levi is said to be in Abraham's loins when he paid tithes to Melchizedek), if what he says, as in his own person, be not applicable to himself (as it is plain that it is not), we must conclude it points to that son of his that was then in his loins, in whom his family and kingdom were to have their perfection and perpetuity; and therefore, when he says that his soul should not be left in its separate state, nor his flesh see corruption, without doubt he must be understood to speak of the resurrection of Christ, Act 2:31. And as Christ died, so he rose again, according to the scriptures; and that he did so we are witnesses. (3.) Here is a glance at his ascension too. As David did not rise from the dead, so neither did he ascend into the heavens, bodily, as Christ did, Act 2:34. And further, to prove that when he spoke of the resurrection he meant it of Christ, he observes that when in another psalm he speaks of the next step of his exaltation he plainly shows that he spoke of another person, and such another as was his Lord (Psa 110:1): "The Lord said unto my Lord, when he had raised him from the dead, Sit thou at my right hand, in the highest dignity and dominion there; be thou entrusted with the administration of the kingdom both of providence and grace; sit there as king, until I make thy foes either thy friends or thy footstool," Act 2:35. Christ rose from the grave to rise higher, and therefore it must be of his resurrection that David spoke, and not his own, in the Psa 16:1; for there was no occasion for him to rise out of his grave who was not to ascend to heaven.

(4.) The application of this discourse concerning the death, resurrection, and ascension of Christ.

[1.] This explains the meaning of the present wonderful effusion of the Spirit in those extraordinary gifts. Some of the people had asked (Act 2:12), What meaneth this? I will tell you the meaning of it, says Peter. This Jesus being exalted to the right hand of God, so some read it, to sit there; exalted by the right hand of God, so we read it, by his power and authority - it comes all to one; and having received of the Father, to whom he has ascended, the promise of the Holy Ghost, he hath given what he received (Psa 68:18), and hath shed forth this which you now see and hear; for the Holy Ghost was to be given when Jesus was glorified, and not before, Joh 7:39. You see and hear us speak with tongues that we never learned; probably there was an observable change in the air of their countenances, which they saw, as well as heard the change of their voice and language; now this is from the Holy Ghost, whose coming is an evidence that Jesus is exalted, and he has received this gift from the Father, to confer it upon the church, which plainly bespeaks him to be the Mediator, or middle person between God and the church. The gift of the Holy Ghost was, First, A performance of divine promises already made; here it is called the promise of the Holy Ghost; many exceedingly great and precious promises the divine power has given us, but this is the promise, by way of eminency, as that of the Messiah had been, and this is the promise that includes all the rest; hence God's giving the Holy Spirit to those that ask him (Luk 11:13) is his giving them all good things, Mat 7:11. Christ received the promise of the Holy Ghost, that is, the promised gift of the Holy Ghost, and has given it to us; for all the promises are yea and amen in him. Secondly, It was a pledge of all divine favours further intended; what you now see and hear is but an earnest of greater things.

[2.] This proves what you are all bound to believe, that Christ Jesus is the true Messiah and Saviour of the world; this he closes his sermon with, as the conclusion of the whole matter, the quod erat demonstrandum - the truth to be demonstrated (Act 2:36): Therefore let all the house of Israel know assuredly that this truth has now received its full confirmation, and we our full commission to publish it, That God has made that same Jesus whom you have crucified both Lord and Christ. They were charged to tell no man that he was Jesus the Christ till afte

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)

Peter, standing up with the eleven--in advance, perhaps, of the rest.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_2:14-40

But Peter standing up with the eleven.

The scene

Never was such an audience assembled as that before which this poor fisherman appeared: men of different nations, rapidly and earnestly speaking in their different tongues; one in Hebrew, mocking and saying, These men are full of new wine; another inquiring in Latin; another disputing in Greek; another wondering in Arabic; and an endless Babel beside expressing every variety of surprise, doubt, and curiosity. Amid such a scene the fisherman stands up; his voice strikes across the hum which prevails all down the street. He has no tongue of silver; for they say, He is an unlearned and ignorant man. The rudeness of his Galilean speech still remains with him; yet, though unlearned and ignorant in their sense--as to polite learning--in a higher sense he was a scribe well instructed. On whatever other points the learned of Jerusalem might have found Peter at fault, in the sacred writings he was more thoroughly furnished than they; for though Christ took His apostles from among the poor, He left us no example for those who have not well learned the Bible, to attempt to teach it. Yet Peter had no tongue of silver, or of honey, no soothing, flattering speech, to allay the prejudices and to captivate the passions of the multitude. Nor had he a tongue of thunder; no outbursts of native eloquence distinguished his discourse. Indeed, some, if they had heard that discourse from ordinary lips, would not have hesitated to pronounce it dry--some of a class, too numerous, who do not like preachers who put them to the trouble of thinking, but enjoy only those who regale their fancy, or move their feelings, without requiring any labour of thought. Peters sermon is no more than quoting passages from the Word of God, and reasoning upon them; yet, as in this strain he proceeds, the tongue of fire by degrees burns its way to the feelings of the multitude. The murmur gradually subsides; the mob becomes a congregation; the voice of the fisherman sweeps from end to end of that multitude, unbroken by a single sound; and, as the words rush on, they act like a stream of fire. Now, one coating of prejudice which covered the feelings is burned, and rends away: now, another and another: now the fire touches the inmost covering of prejudice, which lay close upon the heart, and it too gives way. Now, it touches the quick, and burns the very soul of the man! Presently, you might think that in that throng there was but one mind, that of the preacher, which had multiplied itself, had possessed itself of thousands of hearts, and thousands of frames, and was pouring its own thoughts through them all. At length, shame, and tears, and sobs overspread that whole assembly. Here, a head bows; there, starts a groan; yonder, rises a deep sigh; here, tears are falling; and some stern old Jew, who will neither bow nor weep, trembles with the effort to keep himself still. At length, from the depth of the crowd, the voice of the preacher is crossed by a cry, as if one was mourning for his only son; and it is answered by a cry, as if one was in bitterness for his first-born. At this cry the whole multitude is carried away, and, forgetful of everything but the overwhelming feeling of the moment, they exclaim, Men and brethren, what must we do? (W. Arthur, M. A.)

St. Peters first sermon

Here we have the report of a sermon preached within a few days of Christs ascension, addressed to men many of whom knew Jesus Christ, all of whom had heard of His work, His life, and His death, and setting forth the apostolic estimate of Christ, His miracles, His teaching, His ascended condition and glory. We cannot realise, unless by an intellectual effort, the special worth of these apostolic reports contained in the Acts. Men are sometimes sceptical about them asking, How did we get them at all? how were they handed down? This is, however, an easier question to answer than some think. If we take, for instance, this Pentecostal address alone, we know that St. Luke had many opportunities of personal communication with St. Peter. But there is another solution. The ancients made a great use of shorthand, and were quite well accustomed to take down spoken discourses, transmitting them thus to future ages.

I. The congregation assembled to listen to this first gospel discourse preached by a human agent was a notable and representative one. They were all Jews or Jewish proselytes, showing how extremely wide, at the epoch of the Incarnation, was the dispersion of Gods ancient people. The Divine seed fell upon no unploughed and unroken soil. Pure and noble ideas of worship and morality had been scattered broadcast throughout the world. Some years ago the judgment of Solomon was found depicted on the ceiling of a Pompeian house, witnessing to the spread of Scriptural knowledge through Jewish artists in the time of Tiberius and of Nero A race of missionaries, too, equipped for their work, was developed through the discipline of exile. The thousands who hung upon Peters lips needed nothing but instruction in the faith of Jesus Christ, together with the baptism of the Spirit, and the finest, the most enthusiastic, and the most cosmopolitan of agencies lay ready to the Churchs hand. While, again, the organisation of synagogues, which the exigencies of the dispersion had called into existence, was just the one suited to the various purposes of charity, worship, and teaching, which the Christian Church required.

II. The brave, outspoken tone of this sermon evidences the power and influence of the Holy Spirit upon St. Peters mind. Chrysostom notes the courageous tone of this address as a clear evidence of the truth of the resurrection.

III. Again, the tone of St. Peters sermon was remarkable because of its enlarged and enlightened spirituality. It proved the Spirits power in illuminating the human consciousness. St. Peter was rapidly gaining a true conception of the nature of the kingdom of God. He enunciates that conception in this sermon. He proclaims Christianity, in its catholic and universal aspect, when he quotes Joel as predicting the time when the Lord would pour out His Spirit upon all flesh.

IV. Let us look somewhat farther into the matter of this earliest Christian sermon, that we may learn the apostolic view of the Christian scheme. What was the conception of Christs life, work, and ascended state, which St. Peter presented to the astonished multitude? We must not expect, indeed, to find in this sermon a formulated and scientific system of Christian doctrine. St. Peter was as yet far too near the great events he declared, far too close to the superhuman personality of Christ, to coordinate his ideas and arrange his views. Yet his discourse contains all the great principles of catholic Christianity as opposed to that low view which would represent the earliest Christians as preaching the purely humanitarian scheme of modern unitarianism. St. Peter taught boldly the miraculous element of Christs life, describing Him as a man approved of God by mighty works, etc. Yet he did not dwell as much as we might have expected upon the miraculous side of Christs ministry. And that for a very simple reason. The inhabitants of the East were so accustomed to the practices of magic that they simply classed the Christian missionaries with magicians. The apostles had, however, a more powerful argument in reserve. They preached a spiritual religion, a present peace with God, a present forgiveness of sins; they pointed forward to a future life of which even here below believers possess the earnest and pledge.

V. Again, the sermon shows the method of interpreting the psalms and prophets popular among the pious Jews of St. Peters time. St. Peters method of interpretation is identical with that of our Lord, of St. Paul, and of the author of the Epistle to the Hebrews. He beholds in the Psalms hints and types of the profoundest doctrines of the Creed. He finds in the sixteenth Psalm a prophecy of the intermediate state of souls and of the resurrection of our Lord. (G. T. Stokes, D. D.)

St. Peter to the multitude

1. We are struck first with the calmness and concentrated force of this address. How difficult the task which St. Peter undertook! He had to speak on the spur of the moment, and to a crowd excited as only an Eastern crowd can be. It is not easy for the most practised orator to catch the ear, and hold the attention of a confused and hostile crowd. Shakespeare means us to recognise consummate skill in Mark Antonys handling of the Roman citizens at Caesars funeral; but he used flattering words, and he spoke in order to rouse the people against the assassins of Caesar, not against themselves. St. Peter had to address the crowd on a theme which could not be welcome, and to stir them to self-condemnation. Yet we see no trace of hesitation or embarrassment. The speech was as well conceived and compacted as if it had been premeditated for weeks. It soothed the tumult of unfriendly excitement, and stirred a tumult of convicted conscience.

2. An opening for the address was made by the rude jeering of some as to the source of that ardour which glowed in the faces and uttered itself in the words of the brethren. This charge was easily disposed of. It was a fair specimen of the capacity of carnal men to judge spiritual.

(1) But St. Peter brushed it away with a sentence. It was enough that it was but the third hour of the day. What Jew would have drunk wine at all on such a morning, and before the morning sacrifice i And even if one or two could be so lost to shame, how absurd to accuse one hundred and twenty! Even the heathen reckoned it disreputable to drink strong wines in the morning. Cicero tells us indeed that the revelry at Antonys villa began at nine oclock; but this was regarded as the foolish excess of debauchees.

(2) But the complete refutation of it was the whole tone and tenor of the address, which was calm and well considered to a marvel. It showed that he and his companions were certainly not filled with wine, wherein is excess. They were filled with the Spirit. The apostle gave this as the true explanation, and proceeded at once to illustrate and support it by a felicitous quotation from one of the ancient prophets. He knew that in order to convince it was necessary to proceed on the common ground of Scripture. No one in that multitude, however prejudiced or impatient, could object to the citation from Joel. What St. Peter taught was the beginning of a fulfilment of Joels prophecy. It was the sign of a new era; the inauguration of a time, the length of which no man could define, but ending with a great and terrible day of the Lord. Such was the exordium of St. Peters speech. We can see the mockers silenced, some of them, let us hope, ashamed. The crowd ceased to sway and shout, listening to the calm, clear, strong statement which carried with it such a ring of certainty.

3. Then the speaker, pursuing his advantage, addressed himself to the main theme. The Spirit had come upon them, that they might preach Christ with power. The apostles never dragged in their great theme abruptly or awkwardly. Here St. Peter found a starting-point for preaching Jesus in the concluding words of the passage he had cited from Joel, Whosoever should call on the name of the Lord shall be saved. Who was the Lord, whose great and notable day should terminate the dispensation of the Spirit? St. Peter and his colleagues were prepared to say and prove that it was Jesus. And then for the first time the sin of the crucifixion was charged on the conscience of the Jews, the fulness of the gospel made known. Not a few of those present had joined in the cry, Crucify Him! That had not been, however, spontaneous; but had been stirred up by the rulers. And now that hot blood had cooled there must have been sore misgivings, which the apostle soon deepened. He reminded his hearers of the mighty works and wonders and signs by which God had accredited His prophet. He appealed to their own knowledge of those things; and their silence intimated that they could not dispute the fact.

4. Having gained the point, St. Peter proceeded to show who the prophet Jesus was--

(1) By reference to His crucifixion. Was this fatal to a claim of Messiahship? Peter would once have said so; but now he stood there prepared to show that it formed an essential part of the proof that He was indeed the Christ. It was Gods purpose, and was predicted in the ancient oracles. Jewish teachers had turned away from a suffering to an exclusively glorious Messiah. But none the less was He so predicted, and none the less was the fulfilment secured by Gods determinate counsel. Therefore was Jesus delivered into the hands of those who hated Him, who crucified Him by the hand of men without the law--the Roman soldiers. But it was really on the Jews and their children that the blood of the Just One lay--Ye did crucify and slay.

(2) Then, in a breath, the speaker announced a fact which gave a new turn to the whole history in the resurrection of the Crucified One. Whom God raised up, etc. This, indeed, had been announced immediately after; but a counter story had been set afloat that the body had been stolen. These conflicting rumours had left the whole matter in a haze of doubt. But, before adducing witnesses, St. Peter referred again to the Old Testament. With a fine skill which the Holy Ghost had taught him, he prepared the Jews for receiving evidence, by showing that it was far from incredible, since it had been clearly foretold in one of the prophetic Psalms. Of course this did not prove that Jesus was that Christ. But, if it could be proved that Jesus had risen, His fulfilment of this oracle would go far to place it beyond doubt that He was the Messiah. And then the proof was adduced. Pointing to the Christian company, St. Peter said boldly, This Jesus did God raise up, whereof we all are witnesses. How could any fact of the kind have better attestation?

(3) The argument had to be carried one step further; and the speaker, not knowing how long the crowd might continue to listen, proceeded at once to say that the risen Jesus was exalted by the right hand of God. On this point, too, St. Peter found support in the Old Testament--Jehovah said to Adonai (Psa_110:1-7.). Every one knew who was meant by Jehovah: but who was Adonai? David could not have meant himself, for he was not his own Lord; far less could he have given such a title to any of the kings of the earth. The Spirit had inspired him to sing thus of the Lord Christ, and the proof of His ascension was before the eyes of the multitude. On the followers of Jesus, and on them only, had descended the new energy from heaven.

5. Thus the proof was completed at every point. There was no declamation but compact statement and close reasoning, leading up to the conclusion that God had made the crucified Jesus both Lord and Christ. And now the Christians beheld the crowd no longer mocking, but subdued, ashamed, conscience-stricken. Pricked in their hearts, many cried out, What shall we do? A welcome interruption! It showed St. Peter that he had struck the right chord, and that the Holy Spirit was speaking through him to the people. It enabled him to follow up his address with a very pointed application, and a very earnest appeal. They could not undo their own act, but God had done that already. This, however, they might and should do without delay:

(1) Repent.--It was not enough to be pricked in heart. Repentance is more than vexation with ones self, or even poignant sorrow. The apostle bade them reconsider the whole matter, and so change their minds regarding the Nazarene, and consequently their attitude.

(2) And be baptised every one of you unto the remission of sins.--This implied that they should believe, and confess their faith-for faith is always allied with repentance unto life, and is the instrument of forgiveness. Those who sincerely repented of their rejection of Jesus, must now believe in Him as the Christ; and in token thereof were called to join the company of His followers by openly receiving that baptism, which Christ had authorised them to administer. The consequence of this would be, that they would obtain not only pardon, but the Holy Ghost; for the promise was to their nation first, though also, God be praised, to the Gentiles--as many as the Lord our God shall call.

6. Such was the speech of St. Peter; and the result was glorious. The fisher of men let down a good net into the deep, and caught a great draught--drew to the shore of faith and peace three thousand souls. He wrought no miracle to astonish and impress them. It was better that no sign or prodigy performed by the apostles should interfere with the direct and solemn application of truth to the conscience. He performed no ceremony. The notion of a Christianity that trusts to ceremonial and celebration was quite foreign to the apostolic conception. The speaker prevailed by the word of his testimony. The three thousand felt the power of the truth and yielded to it--the Spirit of the Lord disposing and enabling them so to do. Thus they repented, believed, were baptized, were pardoned, were quickened to newness of life.

7. In one day! It was the typical and significant day of our dispensation, a day which should be expected to repeat itself. True, there cannot be a second descent of the Holy Spirit, any more than there can be a second incarnation of the Son. But the Church should ask and look for a continuance of the mighty working of the Holy Ghost, and so for conversions by thousands. The Church wants no other means of increase than those by which it was founded--

(1) the fire of the Holy Ghost, and

(2) the testimony of anointed witnesses in sound speech that cannot be gainsaid, testifying to Jesus, the Saviour, that He is the Christ of Israel, and the Lord of all. (D. Fraser, D. D.)

The first apostolic appeal to the multitude

The wondering, the questioning, and the mockery compelled the apostles to explain. So have young Christians often been constrained by what they saw or knew to attempt work for which they had little inclination. In making this appeal the apostles--

I. Had a leader. All had been speaking with tongues, and when that sign had answered its first purpose it was necessary for one to appeal to the intelligence of all. Peter now stood up.

1. A man of confidence and quick decision. What a change since his denial.

2. A man who could command attention. For this end he lifted up his voice. Having to plead for Christ and truth, he gladly used his best powers.

3. A man of knowledge; be it known unto you. Some were guessing and misinterpreting, and honesty demanded a hearing for one who said he had certain knowledge.

4. A man of words. Hearken to my words. He proceeded to prove what he had boldly affirmed. In this he is an example. He gave the sense of Scripture, and did his work with sobriety and earnestness, and without reflections on the spirit of the crowd.

II. Had to rebut error. There were misconceptions which had to be removed, and in doing this Peter did not mock the mockers, or show irritation. He calmly and kindly rooted out error that truth might take its place. Note that--

1. Peter denied the false charge of drunkenness, but not as a malicious calumny, but as the actual opinion of intelligent men. As ye suppose. In this way we may introduce an argument against the false doctrines of the day. But denial was not enough, so--

2. He gave a clear reason--the hour was too early and too sacred for intoxication. Religious controversy ought to be based on undeniable facts. Yet this was not enough, so Peter--

3. Interpreted the facts which the mockers had misinterpreted. It was the fulfilment of Joels prophecy. Would that all preachers would meet the demand for facts by the positive truth of the Word of God.

III. Realised that there is given to believers what mens natural suppositions misrepresent. It was natural for men to think that they could explain the strange signs; but the error was brought home in due time. How many to-day are like this multitude. They observe the profession and zeal of Christians, and hear about their experiences, but put it all down to superstition, weakness, or delusion. (W. Hudson.)

Preaching on the day of Pentecost

The restoration of Peter was fully recognised by his brethren. They felt bound to imitate Christs conduct. He knew what underlay the weakness of His servant, and having received him to favour, sent him forth with fresh power to feed the lambs, etc. Whom God receives, let no man refuse. A tempted Christian may fall, but if he repent, his fellow Christians should receive him back. Let us contemplate--

I. The circumstances in which Peter preached.

1. He preached upon the day of Pentecost. All the memories of Gods goodness in seedtime, summer, and autumn, were then occupying the minds of the Hebrews. And Peter rose to appropriately publish Gods glorious gospel of mercy.

2. His audience was peculiarly stimulating. Like Simeon they waited for the consolation of Israel. They had come from distant parts, and presented, in their diversified wants, a type of the worlds necessities. Following the law they found the gospel. The law was a schoolmaster that brought them to Christ. An appreciative assembly has a stimulating effect upon any orator; and this audience, composed of devout inquirers, anxious to learn the whole truth about Christ, was sufficient to give the eloquence of true earnestness of Peters preaching.

3. His position was that of spokesman for and defender of his brethren.

4. He preached under the immediate inspiration of the Holy Ghost and with a tongue of fire.

II. The sermon that Peter delivered. We cannot say it was a great sermon, in the modern sense. There is no profound and far-reaching grasp of Divine truth; no display of mental and spiritual genius; no soaring flight of imagination; none of those marvellous revelations which are given in Isaiah and Ezekiel; none of those mighty sentences, lightning-like in their flash, thunder-like in their sound, that rolled from the mouth of Cicero or Demosthenes; and certainly none of that loud-coloured grandiloquence, which is so much admired by a sensation-loving world. The preaching of Peter, or Paul, or Christ, is usually destitute of these artistic qualities, and yet conspicuously fitted to serve its heavenly purpose. The characteristics of Peters sermon are very distinct.

1. It was Scriptural. His subject was the outpouring of the Holy Spirit. He brings a text from Joel (Act_2:28-32), to show that the Spirit was promised, and should have been expected in some such way as that in which He had actually come. The use which Peter makes of his proof-text is simple, yet skilful; displays good powers of reasoning, and above all, reveals a clear knowledge of the Scriptures; and the finishing stroke brings out, most happily, the grand design of God in His wonderful promise, and its more wonderful fulfilment--That whosoever shall call upon the name of the Lord shall be saved.

2. Most faithful. The trumpet at his mouth gave no uncertain sound. He spake no smooth things, and minced no truth to suit fastidious tastes. Speaking, though he was, against the great men of his nation, and among an excited populace, who had a few weeks ago destroyed his Master, the earnest preacher was unconscious of timidity, and he did not hesitate to tell them plainly, that they had taken with wicked hands and crucified and slain the Lords anointed. Harsh words, no doubt; but words like the hammer that breaks the rocky heart. And the man who would preach the Word of God with true faithfulness to his fellow-sinners must be prepared at any risk to expose and condemn every sort of wickedness.

3. Evangelical. It contained very prominently the three Rs which Rowland Hill has made proverbial in our country

(1) Ruin by the fall. The apostle gave prominence to the ruinous effects of sin. Jerusalem sinners had committed an awful crime in killing the Son of God.

(2) Redemption through the death of Jesus.

(3) Regeneration through the power of the Holy Spirit. Repent, and be baptized, etc.

III. The success of Peters sermon. We find it very difficult to realise the impression produced. There is nothing like it in modern times. People assemble in great crowds to hear the best of preachers, and go away in a state of stolid indifference. From week to week the whole preaching of the Christian sabbath, in every village and town, passes over without the smallest degree of spiritual excitement. We surely need more of that earnest, heaven-reaching prayer, that will bring the Spirit of God, like a rushing mighty wind, to fill our house and every heart with spiritual animation. This was the prime result of Pentecostal preaching. Thousands of sleeping souls were awakened. We have heard of men sailing towards the rapids of Niagara, all unconscious of danger, until they felt their boat quiver in the struggling water, and stars away with alarming speed. In a moment they were filled with anxiety, and began to pull and cry with all their might for safety. So with Jerusalem sinners under the sermon of Pentecost. The whole crowd was shaking like fields of corn in the autumn wind, or tossing like troubled waves upon the stormy ocean. And with one loud cry that went ringing through the holy city, and up to the Holy God, they said, Men and brethren, what shall we do? Blessed question from a sinners heart! And the question must have gone with a grateful thrill to the preachers heart, as it surely went like a shout of triumph to the heart of Jesus on the throne. We have read somewhere of a Russian prince, coming in the course of hunting to a rivers side, where a few peasants had brought to the bank a person apparently drowned. The prince had previously been reading some directions which had been issued by a humane society, about the mode of restoring animation to people who have been rescued from under water. He leaped from his horse, stripped off his flowing robes, gave instructions to the peasants how to assist, and commenced the work of rubbing the cold limbs of the unfortunate man with all his might. The work was continued by the prince for a whole hour, without any appearance of success. At length the lifeless-looking bosom began to heave and give signs of animation. On seeing which, the prince looked up, with beaming countenance, and exclaimed: This is the happiest moment of my life. He had saved a man from death. Not less would it be a happy moment for the heart of Elisha, when he felt the flesh of the Shunamites child waxing warm, and saw him open his eyes in life and happiness. But we can believe it was even a happier moment for the apostle of Christ on the day of Pentecost, when the people cried, What shall we do? and so gave signs of being raised from spiritual death to Christian vitality. No time was lost in telling the inquirers their path of duty. Look to Jesus and be saved. (J. Thompson, A. M.)

A varied ministry blessed by the Holy Spirit

Mark the course of a river like the Thames; how it winds and twists according to its own sweet will. Yet there is a reason for every bend and curve: the geologist, studying the soil and marking the conformation of the rock, sees a reason why the rivers bed diverges to the right or to the left; and so, though the Spirit of God blesses one preacher more than another, and the reason cannot be such that any man could congratulate himself upon his own goodness, yet there are certain things about Christian ministers which God blesses, and certain other things which hinder success. (C. H. Spurgeon.)

The first sermon

1. The gospel is not a system of doctrines, a code of laws, still less a fabric of fancies or theories: it is a record of facts. It is this characteristic which makes it--

(1) So satisfactory; we can plant the foot firmly upon it, for it is founded upon a rock.

(2) So universal: not the religion of a few philosophers, capable of arguing out deep truths or of rising to lofty mysteries, but the religion of a world, as suitable to the simple as to the learned.

2. And as the gospel rests upon fact, so also it prompts to action. No sooner is the persecutor of the Church struck to the earth by the bright light of the Divine presence than we hear him asking, Lord, what wilt Thou have me to do? And no sooner does the jailer at Philippi recognise in his prisoners the servants of the Most High God, than he asks the practical question, Sirs, what must I do to be saved? And no sooner does the astonished multitude hear from Peters lips the explanation of the marvellous sign which has gathered them to listen, than they exclaim, Men and brethren, what shall we do? What they heard was a narrative of facts: what they understood by it was a summons to action. God grant to us also a spirit of faith in gospel fact, a spirit of readiness for gospel action!

3. St. Peter sets us the example of repeating a text for his sermon. The Bible then was the Old Testament. Out of it Christian teachers were able to plead for God and to prove the gospel. In our thankfulness for the New Testament we must never learn to despise the Old. St. Peters text was taken from Joel. That Book was probably composed 850 years before Christ. The prophets of the Old Testament were not instructed to reveal the long interval which should elapse between the two advents. The delay of the second coming was not even a revelation of the gospel. Each age was to expect it. The taunt, Where is the promise of His coming? was to have scope to operate, because no generation was to be made aware that the advent might not take place within its duration. And thus it is that Joel here speaks of the outpouring of the Spirit as a sign of the last days. The gospel age, however long it has continued or may continue, is the dispensation of the last times: after it comes none other, and itself is to be viewed as one whole, from the redemption which contained in itself not the promise only but the germ of all, until the coming of the very kingdom of heaven in power and great glory. In the last days, saith God, etc.

4. After this quotation the discourse addresses itself pointedly to the audience. Ye men of Israel, hear these words. A Man, as you deemed Him, and as He was, has within these few weeks been put to death by you; the blood of that Man is at this moment upon your hands! But was, then, that murder effectual? No; God raised Him up because it was not possible that He should be holden of death. Not possible, by reason of His Divine nature. Not possible, because the voice of inspired prophecy had declared the contrary (Psa_16:1-11.). Could words like these have found their full accomplishment in their human author? The words which David thus spake, he spake as Gods prophet. For himself the words could only express that assurance of a life beyond death, the hope of the saints. But in relation to Christ the words have a fuller meaning. His soul was recalled from its brief sojourn in Hades, before it bad taken up its abode there as a recognised inmate. Of this revival from death we His apostles are the witnesses. Now, therefore, the events of this day become intelligible and natural. The risen Saviour hath fulfilled His promise. He promised to send--He hath sent--His Holy Spirit upon His disciples. And hereunto agree those other words of the Psalmist, The Lord said unto my Lord, etc. That prophecy, like the former, points, not to David, but to Davids Son; even to Him who is as truly the Lord of David in right of His Godhead, as He is the Son of David by reason of His manhood. Therefore let every family of Israel know, etc.

5. Such was the discourse, to which blessing was vouchsafed such as has been granted to no other. God works where and as and by whom He will; choosing oftentimes the weak things of the world to confound the mighty. We may read St. Peters words unmoved. But not so did they to whom he addressed himself. Compunction was the first fruit of his preaching. Conscience now awoke. The sign before them was a sign of power: how could this be, save by the hand of God? But beyond this, it was a sign foretold by Jesus. All things had come to pass, even as He had said to them. Yes, all is now clear and consistent, though the inference is one of shame and condemnation for themselves. When they heard, they were pricked in their heart, and said unto Peter, etc. We will not answer the question now, rather let it press upon us as a question of deep moment for ourselves. Hearing of Christ caused--

I. Compunction. What they heard was extremely simple. It was nothing more than what we have all heard ten thousand times. The words of Zechariah were fulfilled, They shall look upon Me whom they have pierced, and they shall mourn. They had pierced Him, and now the arrow of conviction pierced them.

1. I know not that any words of man could bring to our minds the same conviction of sin without the grace of God by His Holy Spirit. And yet we do read of such a crime as that of crucifying the Son of God afresh, and putting Him to an open shame. The Epistle to the Hebrews even says of such persons that it is impossible to renew them again unto repentance. God grant, therefore, that, in its worst form, that of actual apostasy, none of us may yet have committed it! But there are approaches to that crime. There are those who make very light of the purposes for which Christ died, who contradict and go against the very object of that death; that He might put away sin; that He might redeem us from all iniquity. Is there no one here who ever helped to undo Christs dying work in another persons soul? who ever tempted another person to commit sin; either by ridiculing his scruples, or by making the way to sin known to him, or by suggesting to his mind sinful images, or raising in his mind sinful desires? That man, whoever he is, has done worse things than even the Jews who gave Jesus to be crucified. Nothing, however cruel, done to the body, can be so heinous as the least injury done to the soul. Alas! there are those now amongst us who have more cause to be pricked in their heart than ever had those men on the day of Pentecost.

2. And if not in this gravest sense, yet which of you has not cause to be sorrowful when he thinks of his Lord and his God? What is a day to you but one succession of slights done to your Saviour? How did it begin? Was not your morning prayer a poor, cold, reluctant service? And so the day went full of anything and everything rather than the thought and the love of Christ; full of the world, of vanity, of self. Then have not you, have not we all, cause to feel compunction, and to cry, God be merciful to me a sinner?

II. This compunction may well work in us anxiety; the conviction of sin the desire for direction. What shall we do? It is the want of this desire which make our meetings for worship too often cold and lifeless. What would preaching be, if it were in deed and in truth addressed to a number of human hearts, every one of which was inwardly asking, What must I do? Preaching is a finger-post marking the travellers way, and saying to wayfaring men, This is the way; walk ye in it! Let us come together, Sunday by Sunday, in this spirit; crying, What shall I do? and doubt not but your cry will be heard: if man should fail you, God Himself will be your preacher; your inward ear shall hear the voice of His Spirit, warning, counselling, comforting, according to your need. (Dean Vaughan.)

A new style of religious ministry

Peters sermon is something strikingly fresh in the history of preaching. Moses, Joshua, the prophets, the Baptist, Christ had preached, but this preaching was in many respects a new thing in the earth.

1. The occasion was new--the spiritual excitement of the disciples, produced by Divine influence and leading to strange thoughts.

2. The substance was new. It was not a prophetic or a present, but an historic Christ who had risen from the grave to the throne of the universe. No one had ever preached Christ in this form before.

3. The impression of the sermon was new. In analysing the discourse we find--

I. A statement for refuting the charge of the scoffer.

1. The negative part includes three distinguishable points.

(1) A categorical denial: These men are not drunken. It is a libel.

(2) An intimation of the groundless-ness of the charge: As ye suppose. It was a mere empty assumption.

(3) A suggestion of high improbability: Seeing it is but the third hour.

2. The positive part asserts that the phenomenon was the effect of Divine inspiration: It shall come to pass, etc. The days of the Messiah are the last days; no other dispensation of mercy will succeed them. The passage teaches that these last days--

(1) Would be connected with an extraordinary effusion of the Spirit, not limited--

(a) To any class.

(b) To any sex.

(c) To any age.

(2) Would be connected with prodigious revolutions. The words I will show wonders, etc., may probably be regarded as a highly poetic representation of what would follow, in government and churches, the working out of Divine ideas and spiritual influences (Isa_13:10; Isa_34:4).

(3) Would be succeeded by a notable day--probably the destruction of Jerusalem as a type of the Judgment.

(4) Would be connected with a possibility of salvation to all who seek it.

II. An argument for convicting the hearts of the hardened--an argument resolving itself into four facts.

1. That Jesus had wrought miracles among them while living.

2. That His crucifixion was only the working out of the Divine plan. So great is God that He can make His greatest enemies serve Him.

3. That His resurrection, which they could not deny, was a fact which accorded with their Scriptures. In this quotation from the Psalms Peter--

(1) Assumes that the document which he quotes will be admitted by them as of Divine authority.

(2) Takes for granted that the document refers to the resurrection of some one of distinguished excellence.

(3) Reasons that the resurrection of the distinguished one predicted could not be David.

(4) Concludes that the resurrection predicted must have referred to Christ.

III. An exhortation to the awakened. Peter directs them--

1. To the only blessings that could meet their case: Divine pardon and Divine influence.

2. To the course of conduct essential to the attainment of those blessings.

3. To the precious promise of heaven to encourage them in the course of conduct required. (D. Thomas, D. D.)

Elements of power in Peters sermon

I. Adaptation to circumstances. There was a startling event; the sermon applied its lessons. It was spontaneous: Peter had no time to prepare a history or even notes.

II. A scriptural basis. The main points were proved by the Bible. Nature and experience are important, but do not carry conviction like the living Word.

III. Unsparing rebuke of sin. Their guilt was so pressed home that they were pricked in their hearts.

IV. Christ at the beginning, in the middle, and at the end.

V. The presence of the Holy Ghost. (Homiletic Monthly.)

Peters impulsiveness useful because wisely directed

Turn water into a proper receptacle, and its power is well-nigh overwhelming. Turn fire into its proper channel, and it proves an unparalleled power. And these elements thus controlled and brought into their legitimate course, will prove a blessing to man, but left uncurbed, though still a power, it is destructive in its character. Even so it is with impulsiveness, if sanctified by Gods grace, and thus turned within the divinely appointed channel of redemption, it will prove a great blessing to an individual and those with whom he associates; but left uncurbed, it becomes a destructive power to happiness, peace, usefulness, and real success. (W. H. Blake.)

The power of the human voice

The true preacher has nothing to fear from any rival, for the human voice has no adequate substitute. Even a gospel written is not equal to a gospel spoken. The heart will not disdain any instrument of expression, but the instrument which it loves with all its love is the human voice--all instruments in one, and all inspired. (J. Parker.)

A sermon to prick the conscience

If a man is able to produce beautiful roses and delight his congregation with them Sunday after Sunday, by all means let him produce them: only let him take care to make his roses as God makes His--never a rose without a thorn, to prick the conscience of the hearer, and to spur him onward in his Divine life. Let the sermon please if possible; but, like Peters sermon on the day of Pentecost, it ought to prick the consciences of men. (J. C. Jones.)

Plain preaching

In some churches the creed and commandments are painted so grand, in such fantastic characters, and with such perplexing convolutions, that a plain man cannot possibly make them out; and the truth is sometimes treated in the pulpit by the preacher as the painter has painted it--the language is so grand, and the rhetoric so gorgeous, that the people fail to realise the truth it may be supposed to embody.

Different styles of preaching

We are often told with great earnestness what is the best style for preaching; but the fact is, that what would be the very best style for one man would perhaps be the worst possible for another. In the most fervid declamation, the deepest principles may be stated and pressed home; in the calmest and most logical reasoning, powerful motives may be forced close upon the feelings; in discussing some general principle, precious portions of the text of Scripture may be elucidated; and in simple exposition, general principles may be effectively set forth. Let but the powers given to any man play with their full force, aided by all the stores of Divine knowledge which continuous acquisition from its fountain and its purest channels can obtain for him, and, the fire being present--the fire of the Spirits power and influence--spiritual effects will result. The discussion about style amounts very much to a discussion whether the rifle, the carbine, the pistol, or the cannon, is the best weapon. Each is best in its place. The great point is, that every one shall use the weapon best suited to him, that he charge it well, and see that it is in a condition to strike fire. The criticisms which we often hear amount to this: We admit that such-an-one is a good exhortational preacher, or a good doctrinal preacher, or a good practical preacher, or a good expository preacher; but because he has not the qualities of another--qualities, perhaps, the very opposite of his own--we think lightly of him. That is, we admit that the carbine is a good carbine; but because it is not a rifle, we condemn it; and because the rifle is not a cannon, we condemn it. (W. Arthur, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 2:14-15. But Peter, standing up with the eleven — Who were then in company with him, and who, doubtless, also all, or at least most of them, addressed the people on this occasion, some in one language, and others in another, speaking by turns, or even altogether, in different parts of the assembly, to those who understood the languages in which they spoke, and therefore flocked about them. Peter, however, it appears, spoke first, and addressing himself to the native Jews, undoubtedly spoke in the language of the country, the Chaldaio-Syriac, which they all understood. It is probable that the others, who discoursed in other languages, uttered truths similar to those declared by Peter; and certainly it was not by Peter’s preaching only, but that of all, or most of the rest of the hundred and twenty, that the three thousand souls were that day converted and added to the church. But Peter’s sermon is recorded, to be an evidence for him, that he was thoroughly recovered from his fall, and thoroughly restored to the divine favour. He that had in a timid, cowardly manner, denied Christ, now as courageously confesses him. Peter, by standing up, showed that he was not drunk; and by the regular, consistent, and conclusive manner in which he reasoned, he manifested the utmost sobriety, and most perfect recollection. He lifted up his voice — As one that was both well assured of, and much affected with, what he said; and was neither afraid nor ashamed to avow it; and in order that those who had been reproaching them might hear him; and said, Ye men of Judea — Ανδρες Ιουδαιοι, ye men that are Jews; and you especially that dwell at Jerusalem — Who were accessary to the death of Jesus; be this known unto you — Which ye did not know before, and which it infinitely concerns you to know now; and hearken to my words — With an attention becoming the importance of the subject on which I address you. My Master is gone, whose words you often heard in vain, and shall hear no more as you have done; but he speaks to you by us: hearken now to our words. For these are not drunken, as ye suppose — These disciples of Christ, that now speak with other tongues, speak good sense, and know what they say, as do those to whom they speak; who are led by their discourses into the knowledge of the wonderful works of God; and, indeed, it is very unreasonable and uncharitable for you to imagine that they are men intoxicated; seeing it is but the third hour of the day — That is, nine in the morning. The hour of morning sacrifice, before which, you know, none, who have any regard for their character, will allow themselves so much as to taste wine, and much less to drink any large quantity of it, whereby they would be rendered incapable of attending the service of the temple, and especially would not do it on such a solemn festival as this. Josephus tells us, that on feast-days the Jews seldom ate or drank any thing till noon; a circumstance which, if true, as there is reason to suppose it was, rendered this calumny still the more incredible. Peter’s discourse has three parts, each of which (see Act 2:14; Act 2:22; Act 2:29) begins with the same appellation, men: only to the last part he also prefixes, with more familiarity, the additional word brethren.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2. Second Speech of Peter—that at Pentecost. Act_2:14-40.

14. Men… dwell—Of course, during the Pentecost the men of Judea were gathered to the capital. We have, indeed, present several classes of persons more or less mingling—Palestinian Jews, foreign Jews, devout residents and mockers.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_2:14. Men of Judæa.—Natives of Jerusalem. Ye that dwell at Jerusalem.—Foreign Jews, sojourners in the city from other parts.

Act_2:15. These.—Not the eleven with Peter merely, but all who had been heard speaking (Act_2:7). The third hour.—Nine a.m. in our time; the hour of morning prayer (Schürer considers this doubtful), before which no respectable Jew allowed himself to become intoxicated (Isa_5:11).

Act_2:16. Through the prophet.—Joe_2:28-32. διὰ since he was not the author but the medium of the message.

Act_2:17. The last days.—The LXX. read μετὰ ταῦτα, after these things. The Hebrew “afterwards,” expounded by Peter as referring to Messianic times. Saith God indicates the source of the prophecy. Young men … old men.—The order of the clauses in Joel is transposed.

Act_2:20. That great and notable day of the Lord.—Notable = clear, far shining. (Compare Luk_17:21.) The Hebrew prophets used “the day of the Lord” to signify any remarkable interposition of Jehovah for the punishment of His enemies (Isa_2:12; Jer_46:10; Zep_1:7). Joel used it to describe the Messianic coming, both first and second.

HOMILETICAL ANALYSIS.—Act_2:14-21

Peter’s Sermon.

1. The First Christian Apology; or, the Pentecostal Mystery explained

I. The attention of the people summoned.—

1. By a courageous attitude. Peter’s standing up with the eleven signified that they did not intend to shirk investigation, be overborne by clamour, or hurried away with excitement. A reasonable amount of fortitude is requisite for all who would bespeak the attention of their fellows on any subject, but especially on religion. This fortitude ought never to be wanting when the interests of Christ’s kingdom are at stake, or anything about the behaviour of Christ’s ambassadors requires to be investigated.

2. By an earnest utterance. As Peter’s manner was unshrinking, so were his words fervent. Like the multitude around, he, too, was under strong excitement, only different from theirs. Besides, he perceived a crisis had arisen in the history of His Master’s cause—the time had passed for keeping silence, and the hour struck for speech (Ecc_3:7).

3. By a frank appeal. Intending to hide nothing from his auditors, he invited the attention of all who could understand him, the men of Judæa, and of those who could only reach his meaning through translation, the foreign dwellers at Jerusalem.

II. The charge of drunkenness repelled.—

1. As mistaken. Founded on a hasty generalisation, and grounded on appearance, which is seldom reliable as a basis for judgment (Joh_7:24), it was an altogether unwarranted inference.

2. As impossible. Not because wine was not obtainable before 9 a.m., the third hour of the Jewish day, but because during festal seasons it was unlawful to take food, and much more to drink wine earlier than the hour of morning prayer, and because the characters of the accused rendered the charge absurd. “These men,” said the Apostle, “whom ye all see and know, and who like yourselves have come up to worship at the feast, are not likely to be drunk at 9 a.m.”

3. As ridiculous. Drunken men, he might have added, have commonly a difficulty in speaking their own tongues, let alone making use of foreign languages.

III. The mystery of the tongues explained.—As a fulfilment of prophecy.

1. Of the effusion of the Holy Spirit.

(1) By God, whose the Spirit was, and who had engaged to pour it forth in the last times, or in the closing dispensation of the world.

(2) Upon all flesh, without distinction of sex—“Upon your sons and your daughters”; or age—upon “young men and old”; or condition—upon “bondmen” and “bondmaidens,” as well as upon free persons.

(3) With inward illumination, so that they who received it should “prophesy” or utter divine communications of religious truth, as the apostles and other Christians who had the gift of prophecy did (see 1Co_14:3), should “see visions,” or possess insight into spiritual and unseen realities, as Stephen did in the judgment hall (Act_7:55), Peter on the housetop (Act_10:10), and Paul on the Damascus road (Act_9:3), and in the Temple (Act_22:17), and should “dream dreams,” as perhaps John did in Patmos on the Lord’s day (Rev_1:10).

2. Of the Second Coming of Christ. Characterised as a “great and notable” day.

(1) In comparison with His first advent, which was lowly and obscure, whereas this was to be conspicuous and glorious (Mat_25:31).

(2) Because of the portents which should attend it, “the wonders in heaven above and signs on the earth beneath,” etc.—language descriptive of the woes and horrors that should overtake such as refused to acknowledge Christ—which received its first and partial fulfilment in the Destruction of Jerusalem, and will attain its complete realisation at the Last Day, when those who decline to believe and obey Christ will be punished with everlasting destruction from the presence of God, and from the glory of His power (2Th_1:9).

3. Of the free publication of the Gospel. This also, according to the prophet, should distinguish Messianic times. Under the dispensation of the Spirit, whosoever should call upon the name of the Lord, not merely evoking but accepting Him and trusting in Him for all that His name should imply, should be saved. (Compare Rom_10:13.)

Learn.—

1. It is no disparagement to a Christian to be found fault with by the world.

2. It is better to be drunk with the Spirit than to be intoxicated with wine:

3. The testimony of Jesus is the spirit of prophecy.

4. The gospel has two outlooks—one of mercy for the believer, another of wrath for the unbeliever.

HINTS AND SUGGESTIONS

Act_2:15. Drunkenness and Spiritual Influence.

I. Compared.—

1. Both accompanied by bodily manifestations.

2. Both frequently attended by mental excitement.

3. Both, as a rule, followed by corresponding prostration.

II. Contrasted.—

1. The one is a carnal excitement; the other is a spiritual ravishment.

2. The one, a degrading sin; the other, an elevating grace.

2. The one leads to moral and spiritual ruin, the other terminates in salvation and eternal life.

Act_2:17-18. The Dispensation of the Spirit.

I. The age to which it belongs.—The last days—i.e., all the days of the New Testament era.

II. The author from whom it proceeds.—Jehovah, the God of the ancient Church and the founder of the new, the God and Father of Our Lord and Saviour Jesus Christ.

III. The persons on whom it descends.—“All flesh,” without distinction of sex or age, provided they be “servants and handmaidens” of the Lord.

IV. The measure in which it is given.—Not in drops but in streams. “I will pour out.”

V. The effects by which it is followed.—The highest forms of spiritual illumination—prophesying, seeing visions, and having dreams.

Act_2:17. Visions for Young Men.

I. The vision of the Saviour Christ.—Such as Saul of Tarsus received in the hour of his conversion (Act_22:14)—a vision of Christ as the Righteous One, “as the greatest, the wisest, the dearest, and the best—all one’s salvation and all one’s desire.”

II. The vision of a better self.—Such as every young man obtains when he gets his vision of Christ. In this vision of a better self are included two spiritual experiences:

1. An immediate and an intense self-depreciation, as if the first outcome of the vision of the divine ideal of goodness were “to send down into the dust and break all to pieces”; as with Simon Peter (Luk_5:8) and the Publican (Luk_18:13).

2. The springing up of an intense aspiration. “There is a gradual emptying of self, and a gradual abandonment to the ideal in Christ, so much so that the motto of Paul becomes that of every Christian, ‘To me to live is Christ.’ ”

III. The vision of a better society.—“A common vision with the saints of God is to see the kingdom of God established on the earth.” “A modern preacher of righteousness—the Rev. Hugh Price Hughes—specifies no less than a round dozen of devils which must be cast out of modern society—drunkenness, lust, slavery, ignorance, gambling, pauperism, disease, crime, war, the opium trade, the torture of dumb animals the sale of spirits and gunpowder to savages.”

IV. The vision of a better Church.—“Of a Church free, united, and energetic”—i.e., free to recognise the Lord Jesus Christ alone as its head, and neither pope nor prelate, Queen nor State; united, in the sense that all unnecessary separations shall have ceased; and energetic in doing its God-appointed work amongst men.

V. The vision of a heavenly inheritance.—“On the wall of the house in Hamburgh, where the poet Klopstock lived and died, was a board with this inscription—‘Immortality is a great thought’; but the thought of Eternal Life in an eternal Home is greater still.” A vision of this will defy all the negations of science, and lift the soul higher than all the guesses of philosophers and all the dreams of poets.” “Hopeful saw the gates of the city, and that was enough. He looked, and from that happy peace (the Delectable Mountains) God’s glory smote him on the face. ‘Blessed are the pure in heart, for they shall see God.’ ”—P. Wilson, M.A.

Act_2:20. The Day of the Lord.—Great and notable.

I. As regards the splendour of Christ’s manifestation.—On that day the Son of man will appear in the glory of His Father and with His holy angels.

II. As regards the blessedness of Christ’s people.—Then this will reach its highest point. They will appear with Him in glory.

III. As regards the destruction of Christ’s foes.—This will then be sudden, complete, and final.

Act_2:21. The Messianic Salvation.

I. Its import.—Deliverance from the guilt and power of sin—victory over death and the grave—Resurrection and Eternal Life.

II. Its foundation.—The Name of the Lord. The merciful and gracious character of God in Christ, the only plea of a sinner’s justification.

III. Its condition.—Calling on that Name, which implies faith and earnestness on the part of the caller, as well as an acknowledgment of his need of salvation and utter helplessness to procure it for himself.

IV. Its universality.—It is offered to every one who chooses to comply with the aforesaid condition. “Whosoever shall call shall be saved.”

V. Its certainty.—“It shall be,” of a verity, without any peradventure. The believer’s salvation is guaranteed by the oath and promise of God, both of which are Yea and Amen in Christ.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

C.— The testimony of peter

Act_2:14-36

Contents:—Peter arises and asks for attention, Act_2:14; he says: (1). These scenes are the fulfilment of Joel’s prophecy, Act_2:15-21; (2) Jesus of Nazareth, whom ye slew, has been raised up. in accordance with the prophecies of David, Act_2:22-32; (3) This exalted Jesus, the Lord and Messiah, has now poured out the Spirit, Act_2:33-36.

§ I.—Peter stands forth, and addresses the multitude. He explains that this astonishing course of action on the part of the disciples, is not the effect of drunkenness, but is occasioned by the fulfilment of Joel’s prophecy, namely, the outpouring of the Spirit of God in the last days

Act_2:14-21

14But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judea [Jewish men], and all ye that dwell at Jerusalem, be this knownunto you, and hearken to my words: 15For these are not drunken, as ye suppose,seeing [for] it is but the third hour of the day. 16But this is that which was spokenby the prophet Joel; 17And it shall come to pass in the last days, saith God. I will pour out of my Spirit upon all flesh: and your sons and your daughters shall [will] prophesy, and your young men shall [will] see visions, and your old men shall dream [will have] dreams:9 18And on my servants and on my handmaidens I will pour out inthose days of my Spirit; and they shall prophesy: 19And I will shew [do] wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke;20The sun shall be turned into darkness, and the moon into blood, before that great.and notable10 day of the Lord come: 21And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.

EXEGETICAL AND CRITICAL

Act_2:14-15. (a) But Peter, standing up, etc.—The apostles were authorized, and, indeed, impelled by a sense of duty, in view alike of the amazement and inquiries of the devout, and of the scoffs of the others, to address the assembled multitude, and deliver their testimony. Hitherto all the disciples of Jesus had pursued the same course, but at this point, the Apostles, mindful of the will and words of Jesus: “Ye shall be witnesses unto me in Jerusalem,” (Act_1:8), presented themselves to the multitude. Their public appearance is described in solemn language: Peter stood up with the eleven, as the leader of the latter, “the mouth of the apostles and their corypheus” (Chrys.), quick in his movements and resolute, bold in his faith and eloquent. The position which he took in the sight of the multitude (σταθείς), was not, however, isolated, as his eleven fellow-apostles surrounded him, and also addressed the people, at least, subsequently, Act_2:37-40. Peter lifted up his voice, so that the thousands who stood before him might hear distinctly; his good conscience and joy of soul gave him confidence and strength. He spoke in a solemn, distinct and intelligible manner, and praised God, not in an ecstatic state, but with self-possession; his whole demeanor, his voice, and his words, revealed entire sobriety.

b. Ye men of Judea.—The manner in which Peter begins his address indicates that truths of high importance are to be communicated. He speaks to the assembled Jews with simple dignity, and modestly but emphatically entreats them to listen, and lay his words to heart. He spoke undoubtedly in the Aramæan, the language of the country, which all the hearers could understand.

c. These are not drunken.—He replies at once to the mocking language of some of the Spectators, and repels their degrading charge by referring to the early hour of the day. The third hour of the day, extending from eight to nine o’clock in the morning, according to the modern computation, was the first of the three stated hours of daily prayer [see below, Act_3:1 c. and Act_10:3-6.—Tr.] which coincided with the morning sacrifice [Exo_29:38-42; Num_28:3-8]; the Israelites were not allowed by devout usage to partake of food and drink until this hour had expired, particularly, when the festivals occurred. The calmness with which Peter replies to the mockers, is well worthy of attention; he is as dignified as he is prudent in his language, when he assumes that such is the sincere, although unfounded, opinion of these people, and refrains from accusing them of uttering malicious and slanderous remarks in opposition to their own secret convictions. When he here speaks of the disciples in the third person [ον̓τοι], he by no means intends to exclude himself and the other apostles from the number of those who spake with tongues, as de Wette supposes, [overlooking ἅπαντες in Act_2:4, and] assuming that the speaking with tongues proceeded from an inferior grade of inspiration, of which the apostles would have been ashamed. Peter adopts that phraseology simply because he is himself at the moment speaking in the ordinary style, and temporarily associates himself with the spectators, so that he might the more effectually establish the truth respecting the real nature of the occurrence: he unquestionably includes himself in his defence of the Whole number of the disciples.

Act_2:16-21. But this is, etc.—A simple denial is never regarded as a sufficient defence against a charge, and is not adapted to make a favorable impression. We cannot convince others, unless we not only deny, but also affirm, that is, prove the truth. This course Peter pursues. He declares that the event which had just occurred, and had so greatly amazed his hearers, was nothing less than a fulfilment of the divine promise given through the prophet Joel (Act_2:28-32). The prophet announces, in the name of God, that after his people had endured heavy judgments, a season of grace should arrive, distinguished by a general and abundant outpouring of the Spirit of God. He announces, further, that previously to the last judgment, the enemies of God shall be visited with a succession of terrible judgments, while all the true people of God shall find protection and deliverance. God promises, in a special manner, to pour out of his Spirit upon all flesh, that is, not upon certain individuals only, but upon the whole human race, without distinction of sex, age, or station, even as a rain that is graciously sent to water the whole land. “To prophesy, to see visions, and to dream dreams,” are each specified as operations of the Spirit of God, and as evidences of an overflowing outpouring of the Spirit. The bodily senses are more impressible in the case of the young, while the inner sense is more acute in the old; hence, “visions” are promised to the former, and “dreams” to the latter, although these gifts are not confined to each class respectively. In the prophecy of Joel, the promise of the gracious gift of the Spirit is combined with intimations of the judgments that shall overtake the enemies of God, and of the signs that shall precede that awful final judgment. These signs will appear partly on earth, namely, the shedding of blood and vast conflagrations, partly in the heavens above, namely, eclipses of the sun and moon, together with other fearful phenomena. All these things shall precede that great day of the Lord, on which his irrevocable decisions and final judgments shall be manifested. But while these awful punishments bring destruction upon the enemies of God, deliverance and salvation are prepared for those who “call on the name of the Lord;” that is, for those who believe in God, even as he is revealed to them, who humbly obey, offer devout prayer, and consecrate their hearts and lives to him.—When the prophet mentions the great day of the Lord, he doubtless refers to the times of the Messiah, although he does not introduce that name. He speaks of the end of the world, which he is called to describe chiefly in its awful aspects, as a time in which terrible judgments will come upon the wicked. Still, he also addresses consolatory words and soothing promises to those who devoutly worship and obey God. Periods of time of great length, and widely separated, are obviously grouped together in this prophecy; it is, however, a peculiarity of the language of prophecy, that it presents one comprehensive view of future events, which, when they actually occur, are found to be separated by wide intervals of time.—How did Peter understand and apply this prophecy? With respect to the language, it will be perceived that he does not give a strictly literal version of the Hebrew, but quotes with a certain degree of freedom, while he adopts to some extent the rendering of the Septuagint. At the commencement of the passage, he deviates from the original, to which the Alexandrian version adheres. For the word “afterward” he substitutes the phrase, “in the last days,” [for which see below, Doctr., etc., No. 1.—Tr.], in order to specify, with greater precision, the period to which the prophecy alludes, in conformity to other prophetic passages [e. g. Isa_2:2; Mic_4:1]. Further, he deviates from the Hebrew, but agrees with the Septuagint in the phrase: “I will pour out of my Spirit” [ἀπὸ], while Joel says:אֶת־רוּחיStill, we should assign undue importance to the partitive expression [of the Greek], if, with Starke, we understand it to be designed as an antithesis to the entire fulness of the Spirit which is in Christ; comp. Col_1:19. We can as little accord with Olshausen, who here finds an indirect allusion to a future outpouring of the entire fulness of the Spirit in the Church, when it will have attained to its perfected state [when all nations shall have been received into it (Olsh.).—Tr.]. The phrase in question is very probably intended only to distinguish the whole fulness of the Spirit of God in itself, or as a whole, from the outpouring of the Spirit on individuals.—Lastly, Joel speaks, in the Hebrew, of “servants and handmaids,” that is, slaves in the proper sense of the word. When Peter, in accordance with the Septuagint, terms them δον́λονς—δον́λας, it is not his intention that the difference in station should be made to disappear entirely from the view (Meyer) [and that the fact should be set forth more prominently, that persons of both sexes belonged to the Christian people of God]; he, rather, intends to give a prominent position to the fact that the male and female slaves upon whom the Spirit is poured out, must have previously been devout persons, or servants of God.

When Peter says (Act_2:16): “This is that which was spoken by the prophet Joel,” he undoubtedly maintains that the prophecy is fulfilled on the present occasion; still, he does not assert that it was now fulfilled in every point, and on this occasion alone, or that such fulfilment was confined to the present moment. He has, besides, a special object in view, when, in place of pausing at Act_2:18, he continues in Act_2:19-21 to quote from the prophet; namely, he assigns a conspicuous position to the prophetic revelations of the divine judgments, and even of the final judgment, in order that he might make known to his hearers the end which awaits the enemies of God (comp. Act_2:35). and thus the more emphatically direct inquiring souls to Jesus Christ, as the Saviour and deliverer from such a mournful lot.

DOCTRINAL AND ETHICAL

1. How are we to understand the words: the last days?—Peter regards the outpouring of the Spirit as the fulfilment of that prophecy concerning the last times; nevertheless, many centuries, and, indeed, well-nigh two thousand years, have passed away, since he pronounced these words. How shall this apparent discrepancy be explained? It is, in the first place, certain that the term: “the last days” denotes, not a single point of time, but an entire period, including a succession of times, and, consequently, also a process of development. It must be remembered, in the second place, that all the prophecies of the Old Testament reach their ultimate limit, or are fulfilled in the Messianic age, of which the advent of the Anointed One constitutes the central point. The New Testament, accordingly, represents the appearance of Jesus Christ, in connection with the attendant circumstances, as the beginning of the last time; comp. Heb_1:2. It is quite possible that the disciples did not imagine that so many centuries would intervene between the “beginning of the end,” and the extreme end itself. Nevertheless, the view which Peter indicates, when he uses the phrase in question, involves the following great and incontestable truths:—Christ is the culmination of the world’s history; his appearance on earth was the end of the old world, the fulfilment of the hopes and longings of the world, the goal which struggling mankind sought to reach, the realization of God’s plan of grace; and, now that he has appeared, subsequent events can only be the gradual revelation and execution of his atoning work, until it is consummated, or until He comes a second time, who has already once appeared on earth. And the more diligently and humbly our faith ponders the twofold truth, that Christ’s Person stands alone [no other like it, by any possibility, being in existence], and, that the fulness of his work [which supplies every want] admits of no repetition, the more clearly will we perceive the truth of such a view of the times.

2. While Peter recognizes the fulfilment of the prophecy of Joel in the outpouring of the Spirit, particularly in the indiscriminate communication of the gifts of the Spirit to persons of different ages and conditions, and of both sexes, he bears witness to the adjustment and equalization through Christ of those opposite states or conditions which prevail in the world. These presented the most striking contrast, or the most fully developed contrariety among pagans, that is, fallen men who were out of the pale of covenantal revelation. We mention, as instances, the differences between the condition of man and that of woman, and the oppression to which the female sex was subjected; the contrasts between masters and slaves, and the failure to recognize the dignity and the rights of man in the latter; and, to a certain extent, the contempt and ill treatment to which old age is exposed in some nations. The law of God, even within the pale of the old covenant, directed attention to the adjustment and the reconciling of these different opposite states, in its provisions, for instance, respecting the relations between masters and servants: the female sex, however, did not fully rise to its proper level, under the Mosaic law. The sign of the covenant was given to the male sex alone, and the promises and predictions respecting more extended privileges refer only to the future, the Messianic age. The complete adjustment of these relations was not accomplished until the Gospel concerning Christ was given; for in him, first, as the Person of the God-Man, human nature was manifested in its perfect state. And it is precisely the gift of the Spirit, proceeding from the Father and the Son, which adjusts and produces harmony in the different states and conditions of those who belong to the human race. “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” Gal_3:28.

3. Divine grace and divine judgments are the subjects which both the prediction of Joel and the discourse of Peter discuss. The glance which both direct us to cast at the great and terrible day of the Lord, teaches us to value, and to be grateful for, that grace of God which renews and ultimately saves man, and to call on the name of the Lord with faith. The atoning and redeeming work of Christ, which is, pre-eminently the subject to which Peter here refers, cannot be clearly seen, nor can its inestimable value be understood, until we have surveyed the abyss of misery and damnation from which we are delivered by Christ alone. “Mercy rejoiceth against judgment.” Jam_2:13.

HOMILETICAL AND PRACTICAL

Act_2:14. But Peter, standing up, etc.—Peter was sitting, when he received the gift of the Spirit; he and the other apostles were, if we may employ the image, gloriously entertained at the table of God; he now appears on the field of battle, in which he is expected to apply the powers that grace had bestowed upon him. But when the holy apostle begins to speak, it is obviously not his main purpose to protect his own reputation and that of his fellow-apostles from the aspersions of others, but to maintain the honor of his crucified Saviour, and to secure the salvation of his hearers, even of those, too, who mocked him. If he had been the Peter of old, who, when the Saviour was seized, smote with the sword, his address would have exhibited a very different spirit. But the rashness and ardor of his nature were now subdued by heavenly influences, and his tongue, once too prompt to speak, had received the unction of the Holy Spirit; hence, he now combines gentleness with boldness, and wisdom with zeal, (Apost. Past.).—Behold the wonderful power of the Holy Ghost; fugitives are converted into resolute men; those who once denied Christ, boldly confess him; timid men are now heroes, who, armed with the sword of the Spirit, intrepidly face vast hosts; unlettered fishermen speak like accomplished orators, and act as reformers of the whole world. (Starke).—When the honor of God is assailed, or his name is blasphemed, we are not permitted to remain silent.—Our calmness in repelling slanders must correspond in degree to the malignity of our enemies; let us, as our duty requires, simply state the facts, and never revile or mock in return, (id.).—The Holy Ghost not only converts lambs into lions, but also lions into lambs.—Peter, standing up with the eleven.—All speak at first with tongues; then, they cease, and Peter alone comes forward and preaches the word; so, too, at our public worship, all sing together at first, and in a common hymn proclaim the wonderful works of God; then, one alone speaks, and preaches the word. On this account, even as the Holy Ghost, on the day of Pentecost, directed the disciples to observe silence, in order that the words of Peter, as a preacher of the Gospel, might be heard, so, too, he withdrew all those extraordinary gifts from the Church, after the lapse of some years, and permitted the office or ministry of reconciliation [2Co_5:18] alone to remain: and the gifts which he bestowed, were intended to be a testimony that his presence in the Church would always be found in connection with this office. (Muenkel: Epistelpredigten).—Ye men of Judea.—Peter does not attempt to overwhelm the mockers with the language of stern rebuke; he, rather, desires to free them from all self-delusion, and win them for the cause of the truth by a calm and even kind address.

Act_2:15. These are not drunken, as ye suppose.—Peter refutes the slanderous charge with great mildness, and in very brief terms, not being disposed to expend his own time and that of his hearers in considering a subject that was so unworthy and frivolous. We might think that the language would not have been too harsh, if he had told the mockers that their tongues were set on fire of hell [Jam_3:6], and that their hearts were possessed by the devil, as the father of lies. But he merely says: “As ye suppose,”—i.e. as ye erroneously think. Now he accomplished far more by adopting this course than if he had employed the most severe words that his tongue could utter, and had thus increased the irritation of his hearers. The best vindication, in the case of the children of God, consists in their good and holy walk, when, with well doing, they put to silence the ignorance of foolish men [1Pe_2:15]. (Apost. Past.).—The order of the words in the original (“Not as ye suppose, are these drunken”), suggests another thought of great depth;—“Unquestionably we are drunken, but drunken after sitting at the well-furnished table of the house, and drinking the sweet wine of gladness presented at the beginning of the marriage of the Lamb.” The outpouring of the Holy Ghost was truly a sweet and divine wine, which the Lord poured out, that they might drink it with him in his kingdom. (Leonh. and Sp.)

Act_2:16. This is that which was spoken by the prophet Joel.—These words of Peter are designed to awaken the interest of the devout Jews, who waited for the promise of the prophet. He desired that they should hear and learn that the third hour of that day had brought with it an answer to all the prayers which their fathers had offered since that remote day on which the third hour of Israel was consecrated to the morning sacrifice. (Besser).—That teacher alone is competent to explain the word of the Lord correctly, who has himself been made a partaker of the Holy Ghost. Very rich and expressive explanations will flow from his lips, when he himself possesses the gift concerning which the prophets so abundantly bear witness in their writings. Davidica non intelligit qui non Davidica habet. (Apost. Past.).—The word of God, a sure light upon our path. Even the illumination of the Spirit can never render the written word superfluous. The apostle, when filled with the Spirit, seeks a firm foundation in the word of prophecy [2Pe_1:19], not in his own internal illumination.—The word and the Spirit—in what relation do they stand to each other? I. The word is inspired by the Spirit, 1Pe_1:11; II. The Spirit teaches us to understand, explain, and apply the word. (Lechler).

Act_2:17-18. In the last days, etc.—All the days of the new covenant are the last days; and these are already far advanced. (Bengel).—I will pour out—not in drops, as under the old covenant, but in streams; “which he shed on us abundantly.” Tit_3:6.—Upon all flesh.—The word was made flesh [Joh_1:14], so that the Holy Ghost might be poured out upon all flesh, and convert us, who are carnal, into spiritual persons. (Starke).—This is the glorious promise of God, from which all believers under the new covenant may derive rich consolation. For this promise was not fulfilled on that holy day of Pentecost alone, but is also daily fulfilled through the Word and the Sacraments, so that, among believers, every day is a spiritual Pentecostal festival; and that fulfilment will never cease in the Christian Church, as long as the Word and the Sacraments endure. (John Arndt).—Your sons and your daughters shall prophesy.—As the words of the prophet were fulfilled before the people both visibly and audibly, when the gift of foreign tongues was imparted, so, too, the other words of the prophet were fulfilled: “Your sons—your daughters—your young men—your old men, etc.,” namely, in the persons of all the disciples, who were united by a common faith in Jesus Christ, and on whom, without distinction of sex, age, or station, the Spirit was poured out. (Besser).—Prophecy, visions, and dreams, the three principal forms assumed by the influences of the Spirit under the old covenant, are exalted in character and united as a whole, when, under the new covenant, the Holy Spirit enters into the heart, and dwells in it. “For what are all other gifts, however numerous they may be, in comparison with this gift, when the Spirit of God himself, the eternal God, descends into our hearts, yea, into our bodies, and dwells in us, governs, guides, and leads us. Thus, with respect to this declaration of the prophet, prophecy, visions, and dreams, are, in truth, one precious gift, namely, the knowledge of God through Christ, which the Holy Ghost enkindles through the word of the Gospel, and converts into a flame of fire.” (Luther).—God does not promise and impart every gift to every individual, but a special gift to each one—that of prophecy to the sons and daughters, visions to the young, etc. (Starke).—The oneness of the gifts of the Spirit, and their difference: I. Oneness, in their (a) origin, (b) value, (c) purpose; II. Difference, (a) in form, (b) grade, (c) effects. The Holy Spirit is the only true equalizing power among men. (Lechler).

Act_2:19-20. And I will shew wonders, etc.—The fire either serves as a baptism, or it consumes. God promises to baptize all flesh with his Spirit. He who rejects this baptism, is condemned already; to him the Pentecostal baptism comes as the “burning” of judgment, and the Pentecostal fire, as a “fire” of judgment (Isa_10:17); and to him, too, the antitype of the Pentecostal day of grace will come as that great and notable day of the Lord (Rev_16:14). This day will be ushered in by wonders in heaven above, which will compel men to listen, and by signs in the earth beneath, which will be intelligible to believers, and afford them consolation. These wonders of wrath were foreshadowed when Israel nailed his King to the cross, for the sun was then turned into darkness. These wonders were repeated with still more power at the destruction of Jerusalem; blood, fire, and vapor of smoke filled the city. The light of the moon became red as blood, when it fell upon the pools of blood in the streets, and the sun has, since that day, withheld its healthful light from that desolated country.—At a later period the half-moon [Crescent] of Mohammed arose in blood over regions on which the bright light of the sun of salvation had once been shed, and the earth, sorely dishonored by the service of mammon, is ripe for the judgment pronounced in the words: “The strong shall be as tow, and his work [marg. version, and German] as a spark, and they shall both burn together, and none shall quench them.” Isa_1:31. (Besser).—God does not separate punishments from the gifts of his grace; when the latter are despised, his wrath will follow.—Before God sends his judgments, he warns men, and calls them to repentance by the wonderful works which he performs. (Starke).—Amid all the judgments which overtake the world, the word of the Lord abides in his Church; hence, amid all the storms which threaten to destroy the Church, the believing children of God have abundant reason to be of good cheer, and to lift up their heads; comp. Psalms 46. (Ap. Past.).—God lavishes all his treasures on man; he sends his Son, and pours out his Spirit. What could have been done more, that he has not done? [Isa_5:4]. How terrible will that day of the Lord be, on which men will be called to give an account unto God for the blood of his Son, and the gracious gifts of his Spirit! (Quesnel).—The grace and the Judgments of God: I. The solemnity of his judgments imparts new glory to his grace; II. The solemnity of his grace imparts additional weight to his judgments. (Lechler).

Act_2:21. Whosoever shall call on the name of the Lord shall be saved.—In wrath God remembers mercy. Hab_3:2; Mal_3:17.—The entire Church consists of those who are “scarcely saved” [1Pe_4:18], or, of the rebellious, who have surrendered unconditionally.—How great is the goodness of God! He has made the way of salvation easy: it consists in calling on the name of the Lord. Comp. Act_16:31; Rom_10:13-15. (Starke).—Although contrition of heart, and godly sorrow on account of our sins, are indispensable, nevertheless, strictly speaking, it is faith, or the calling on the name of the Lord, by and through which we are justified and saved. [Rom_5:1; Eph_2:8]; faith is, preëminently, the condition which is prescribed, as well when we are converted, as when we finish our course. (Apost. Past.).—To save men—such is the first vigorous act of the Church; for this great work she exists. When the divine judgments overwhelmed Jerusalem like a flood, the waves lifted up and carried the vessel of the Church of Christ even to the shores of the heathen world. Here she cast anchor, and threw out the rope of salvation to all men: “It shall come to pass, that whosoever shall call on the name of the Lord, shall be saved.” Whosoever! Listen, all ye, who have ears to hear: Whosoever! Now let him who has heard, throw out the rope of salvation to other perishing souls—in his own house—in the huts and by-ways of misery; let him assist in throwing it out among the nations that still languish in the dark night of heathenism.—Shall we complain of the word of the Lord, because we do not see all the signs of which Joel speaks? O let us, rather, praise the patience of the Lord! The cheerful light of the sun which he made, retained all its brightness, until the call was extended even to our fathers! And that sun will continue to shine until the lingering mariners of Christendom shall have guided the vessel to the last, unvisited shore, and shall have there, too, proclaimed: ‘It shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ This loud cry of the Church, proclaiming salvation, shall be repeated till the last hour arrives, and then be renewed with augmented power. And when in the final agony of a perishing world, the surging waves rise up like mountains, once more will the offer of tender, infinite mercy, be proclaimed: “He who calls, shall be saved!” Such is the action of the Church from the beginning to the end. (Zezschwitz: Sermons).—The act of calling on the Lord: it is, I. A result of faith; II. A source of salvation. (Lechler).

ON THE WHOLE SECTION.

The outpouring of the Holy Ghost: I. It bears witness to the truth of the Scriptures, Act_2:16; II. It admonishes us to consider the solemn character of these last days, Act_2:17; III. It affords consolation amid the trials and sorrows of the present times, Act_2:17, (Leonh. and Sp.).

The Christian, in his conflict with unbelieving scoffers: I. He confesses the truth of God with power and joyfulness, Act_2:14; II. He does not suffer himself to be provoked to anger, but manifests the gentle spirit of that love which hopes to reclaim wanderers, Act_2:14; III. He does not employ the carnal weapons of temporal power or human wisdom, but wields the two-edged sword of the truth of God. (ib.).

What are the essential requisites, without which we cannot bear witness with a joyful spirit and with the divine blessing? I. A divine call; II. The unction of the Spirit; III. A good conscience; IV. The firm foundation of the Scriptures. (Lechler).

What course shall the Christian adopt when he is falsely accused? Let his statements and his actions be characterized by, I. Candor and fearlessness; II. Thoroughness and truth; III. Gentleness, and that charity which is not easily provoked, (ib.).

What course of conduct should we adopt, as disciples of Christ, when the Holy Spirit is blasphemed? I. Let us lift up our voices against impiety, whenever an opportunity is found; II. Let us oppose blasphemies directed against God’s word and promise, in an humble and charitable spirit; III. Let us diligently pray that the Lord may pour out of his Spirit upon all flesh. (Langbein).

The wonderful power of the Pentecostal Spirit, revealed in glory when the first Christian congregation was built up: we perceive here, I. A firm bond of union, not weakened by the varied characteristic features of the individuals; II. A well-sustained soberness, combined with the highest degree of inspiration; III. An humble, child-like simplicity in strong men, who are crowned with victory; IV. A faithful love to their own nation, united with a deep interest in the welfare of all mankind. (W. Hofacker).

The Holy Pentecostal Spirit, the almighty author of a new creation of mankind: I. The new creative breath which proceeds from him; II. The new spiritual language which he reveals; III. The new direction of life to which he gives an impulse. (id.)

The coming of the Holy Ghost on the day of Pentecost: I. The circumstances which prepared the way for the Spirit; II. His solemn manifestation; III. His power in the believers; IV. His influences, designed for the whole world. (W. Hoffmann, in the Wilhelmsdorf Book of Sermons).

The language of the Holy Ghost: I. The mode in which it is uttered; II. The various modes in which men listen to it; (a) some are confused; (b) some Commit sin; (c) some are conducted to salvation (Staudt).

“These are not drunken, as ye suppose” —a vindication of the witnesses of the truth, and an answer to those who mock holy things: for, I. Drunkenness, (whether it be the gross vice of the inebriate, or the internal vice of the fanatic) darkens the mind; but in these men, the mind is clear, and their glance penetrates the mysteries of the divine word and the divine ways, Act_2:16 ff. II. Drunkenness unchains the passions; but these men continue to be gentle and self-possessed, Act_2:14 ff. III. Drunkenness passes away; but in these men the fire of faith, charity, and hope continues to burn, insomuch that no storms of trial or temptation can extinguish it (demonstrated by references to the life and the death of the apostles).

The Holy Spirit, the only true common spirit of mankind: for he alone breaks down every wall of partition that divides, I. Different ages and sexes; II. Different ranks and degrees of culture; III. Different nations and ages; Act_2:16-18.

Hidden things revealed in the light of the Pentecostal festival: I. The counsels of the heart; (a) of the mockers; (b) of Peter and the disciples. II. The mysteries of the Scriptures; (a) the promises, Act_2:16-18; (b) the the threatenings, Act_2:19-20. III. The ways of God; (a) in past ages; (b) in the future.

(See also the Hom. and Pract. remarks below, on Act_2:22-36, and Act_2:37-41).

Footnotes:

[9][Act_2:17.—ἐνύπνια of the text. rec. with E., has been exchanged by Stier and later editors generally for ἐνυπνίοις, in accordance with A. B. C. D. (corrected) Cod. Sin. For examples in the N. T. of the accus. of conjugate nouns, see Winer, Gram. N. T. § 32. 2, and for the dat. ib. § 54. 3.—Tr.]

[10][Act_2:20.—ἐπιφανῆ, text. rec. and Sept.; נוֹרָא; Luther and Lechler, in obsolescent German, offenbarlich. The Hebrew signifies terrible, if from יָרָא as usually explained, but glorious, if traced to רָאָה as is done by the Sept. (de Wette).—The words καὶ ἐπιφανῆ of Act_2:20, and the whole of Act_2:21, are omitted in the original text of Cod. Sin., but a later hand added the words found in Act_2:21.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Chapter 6

ST. PETERS FIRST SERMON.

Act_2:14

THIS verse contains the opening words of St. Peters address to the multitude who were roused to wonder arid inquiry by the miraculous manifestations of Pentecost: That address is full of interest when viewed aright, freed from all the haze which the long familiarity of ages has brought with it. In this second chapter we have the report of a sermon preached within a few days of Christs ascension, addressed to men many of whom knew Jesus Christ, all of whom had heard of His work, His life, and His death, and setting forth the apostolic estimate of Christ, His miracles, His teaching, His ascended condition and glory. We cannot realise, unless by an intellectual effort, the special worth of these apostolic reports contained in the Acts. Men are sometimes sceptical about them, asking, how did we get them at all? how were they handed down? This is, however, an easier question to answer than some think. If we take, for instance, this Pentecostal address alone, we know that St. Luke had many opportunities of personal communication with St. Peter. He may have learned from St. Peters own mouth what he said on this occasion, and he could compare this verbal report with the impressions and remembrances of hundreds who then were present. But there is another solution of the difficulty less known to the ordinary student of Holy Scripture. The ancients made a great use of shorthand, and were quite well accustomed to take down spoken discourses, transmitting them thus to future ages. Shorthand was, in fact, much more commonly used among the ancients than among ourselves. The younger Pliny, for instance, who was a contemporary of the Apostles, never travelled without a shorthand writer, whose business it was to transcribe passages which struck his master in the books he was perpetually studying. The sermons of Chrysostom were all extemporaneous effusions. In fact, the golden-mouthed patriarch of Constantinople was such an indefatigable pulpit-orator, preaching almost daily, that it would have been impossible to have made any copious preparation. The extensive reports of his sermons which have come down to us, the volumes of his expositions on the books of Scripture which we possess, prove that shorthand must have been constantly used by his hearers. Now what would we give for a few shorthand reports of sermons by Clement of Rome, by St. Luke, by Timothy, by Apollos, preached in Rome, Alexandria, or Antioch? Suppose they were discovered, like the numerous Egyptian manuscripts which have of late years come to light, deposited in the desert sands, and were found to set forth the miracles, the ministry, and the person of Christ exactly as now we preach them, what a marvellous confirmation of the faith we should esteem them! And yet what should we then possess more than we already have in the sermons and discourses of St. Peter and St. Paul, reported by an eye- and ear-witness who wrote the Acts of the Apostles?

I. The congregation assembled to listen to this first Gospel discourse preached by a human agent was a notable and representative one. There were Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia and in Judaea, - or, as an ancient expositor (Tertullian) puts it, in Armenia and Cappadocia, - in Pontus and Asia, in Phrygia and Pamphylia, in Egypt and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians. The enumeration of the various nationalities listening to St. Peter begins from the extremest east; it proceeds then to the north, from thence to the south, terminating with Rome, which represents the west. They were all Jews or Jewish proselytes, showing how extremely wide, at the epoch of the Incarnation, was the dispersion of Gods ancient people. St. Paul, in one profound passage of the Epistle to the Galatians, notes that "God sent forth His Son in the fulness of time," that is, at the exact moment when the world was prepared for the advent of the truth. This "fulness of time" may be noted in many directions. Roman roads, Roman law, commerce, and civilisation opened channels of communication which bore the tidings of the gospel into every land. A sweet ginger of our own time, the late Sir Samuel Ferguson, has depicted in his "Lays of the Western Gael" this diffusion of the gospel through the military organisation of Rome. He represents a Celt from Ireland as present at the crucifixion. This may seem at first somewhat improbable, as Ireland was never included within the bounds of the Roman Empire; and yet the poets song can be justified from history. Though never included formally within the Empire, Irishmen and Scotch Highlanders must often have served in the ranks of the Roman army, just as at the present day, and especially in India, men of foreign nationalities are often found serving in the ranks of the British army. In later times Irishmen most certainly formed a Roman legion all to themselves. St. Jerome tells us that he had seen them acting in that capacity at Treves, in Germany. They were noted for their bravery, which, as Jerome believes, they sustained by consuming human flesh Three hundred years earlier Irishmen may often have enlisted in the service of those British legions which the Romans withdrew from Britain and located in the East; and thus Sir Samuel Ferguson does not pass the bounds of historic credibility when he represents a certain centurion, who had been present at the crucifixion, as returning to his native land, and there proclaiming the tidings of our Lords atoning sacrifice:-

"And they say, Centurion Altus, when he to Emania came And to Rome s subjection called us, urging Caesars tribute claim, Told that half the world barbarian thrills already with the faith, Taught them by the God-like Syrian Caesar lately put to death."

The dispersion of the Jews throughout not only the Roman Empire, but far beyond its limits, served the same end, and hastened the fulness of time needed for the Messiahs appearance. We must remember, however, that the long list of varied nationalities present at this Pentecostal feast were not Gentiles, they were Jews of the dispersion scattered broadcast among the nations as far as Central Asia towards the east, as far as southern Arabia and Aden on the south, and Spain and Britain on the west. The course of modern investigation and discovery amply confirms the statement of this passage, as well as the similar statement of the eighth chapter, which represents a Jewish statesman of Abyssinia or Ethiopia as coming up to Jerusalem for the purposes of devotion. Jewish inscriptions have been found in Aden dating back long before the Christian era. A Jewish colony existed ages before Christ in the region of Southern Arabia, and continued to flourish there down to the Middle Ages. At Rome, Alexandria, and Greece the Jews at this period constituted an important factor in the total population. The dispersion of the Jews had now done its work, and brought with it the fulness of time required by the Divine purposes. The way of the Messiah had been effectually prepared by it. The Divine seed fell upon no un-ploughed and unbroken soil. Pure and noble ideas of worship and morality had been scattered broadcast throughout the world. Some years ago the Judgment of Solomon was found depicted on the ceiling of a Pompeian house, witnessing to the spread of scriptural knowledge through Jewish artists in the time of Tiberius and of Nero. A race of missionaries, too, equipped for their work, was developed through the discipline of exile. The thousands who hung upon Peters lips needed nothing but instruction in the faith of Jesus Christ, together with the baptism of the Spirit, and the finest, the most enthusiastic, and the most cosmopolitan of agencies lay ready to the Churchs hand. While, again, the organisation of synagogues, which the exigencies of the dispersion had called into existence, was just the one suited to the various purposes of charity, worship, and teaching, which the Christian Church required. Whether, indeed, we consider the persons whom St. Peter addressed, or the machinery they had elaborated, or the diffusion of pure religious ideas they had occasioned, we see in this passage a splendid illustration of the care and working of Divine Providence bringing good out of evil and real victory out of apparent defeat. Prophet and psalmist had lamented over Zions ruin and Israels exile into foreign lands, but they saw not how that God was thereby working out His own purposes of wider blessing to mankind at large, fitting Jews and Gentiles alike for that fulness of time when the Eternal Son should be manifested.

II. The brave, outspoken tone of this sermon evidences the power and influence of the Holy Spirit upon St. Peters mind. St. Chrysostom, in his famous lectures on the Acts of the Apostles, notes the courageous tone of this address as a clear evidence of the truth of the resurrection. This argument has been ever since a commonplace with apologists and expositors, and yet it is only by an effort that we can realise how very strong it is. Here were St. Peter and his fellow Apostles standing up proclaiming a glorified and ascended Messiah. Just seven weeks before, they had fled from the messengers of the High Priest sent to arrest their Master, leaving Him to His fate. They had seen Him crucified, knew of His burial, and then, feeling utterly defeated, had as much as possible withdrawn themselves from public notice. Seven weeks after, the same band, led by St. Peter, himself a short time before afraid to confess Christ to a maidservant, boldly stand up, charge upon the multitude, who knew all the circumstances of Christs execution, the crime of having thus killed the Prince of Life, and appeal to the supernatural evidence of the gift of tongues, to which they had just listened, as the best proof of the truth of their message, St. Peters courage on this occasion is one of the clearest proofs of the truth of his testimony. St. Peter was not naturally a courageous man. He was very impulsive and very sympathetic. He was the creature of his surroundings. If he found himself in the midst of Christs friends, he was the most forward to uphold Christs cause, but he had not much moral stamina. He was sadly deficient in staying power. His mind was very Celtic in its tone, to draw an illustration from national characteristics. The Celtic mind is very sympathetic, ardent, enthusiastic. It is swept along in moments of excitement, either of victory or of defeat, by the dominating power of numbers. How often has this quality been manifested by the French people, for instance? They are resistless when victorious; they collapse utterly and at once when defeated. St. Peter was just the same. He was sympathetic, ardent, enthusiastic, and fell, in later as well as in earlier age, into the perils which attend such temperaments. He denied his Master when surrounded by the menials of the high priest. He was ready to die for that Master a few hours before, when sitting surrounded by Christs disciples in the secrecy of the upper room. Divine grace and the baptism of the Spirit did not at all change his natural character in this respect. Divine grace, whether granted in ancient or in modern times, does not destroy natural character, which is Gods gift to man. It merely refines, purifies, elevates it. We find, indeed, a striking illustration of this law of the Divine life in St. Peters case.

One of the most convincing proofs of the truth of the New Testament is the identity of character we behold in the representations given of St. Peter by writers who produced their books quite independently of each other. St. Paul wrote his Epistle to the Galatians long prior to any of the Gospel narratives. Yet St. Pauls picture of St. Peter in the Epistle to the Galatians is exactly the same as that drawn by the four Evangelists alike. St. Paul depicts him as the same intensely sympathetic, and therefore the same unstable person whom the Evangelists describe. The brave scene in the upper chamber, and the scene of cowardice and disgrace in the high priests palace, were in principle re-enacted twenty years after, about the year A.D. 53, at Antioch. St. Peter was very bold in maintaining the right of Gentile freedom, and hesitated not to live like the Gentile Christians at Antioch, so long as none of the strict Jewish Christians of Jerusalem knew about it. St. Peter wished, in fact, to stand well with both parties, and therefore strove to conciliate both. He was, for the time, a type of that famous character Mr. Facing-two-ways. He lived, therefore, as a Gentile, until some of the Jerusalem brethren arrived at Antioch, when he at once quailed before them and retreated, betraying the cause of Christian freedom, and sacrificing, just as men do still, Christian principle and honesty upon the altar of self-seeking popularity. St. Peter, we therefore maintain, always remained at heart the same character. He was bold and forward for Christ so long as all went well, because he was intensely sympathetic; but he had very little of that power of standing alone which marked St. Paul, and nerved him, even though a solitary witness, when the cause of truth was involved. This somewhat lengthened argument is absolutely necessary to show the strength of our conclusion: that it must have been an overpowering sense of the awful reality of Christs resurrection and ascension which alone could have overcome this natural weakness of St. Peter, and made him on the day of Pentecost as brave in proclaiming Jesus Christ to his red-handed murderers as he was bold to propose a new Apostle in place of the hapless traitor to the assembled disciples in the upper chamber. St. Peter evidently believed, and believed with an intense, overwhelming, resistless conviction, in the truth of Christs resurrection and ascension, which thus became to him the source of personal courage and of individual power.

III. Again, the tone of St. Peters sermon was remarkable because of its enlarged and enlightened spirituality. It proved the Spirits power in illuminating the human consciousness. St. Peter was rapidly gaining a true conception of the nature of the kingdom of God. He enunciates that conception in this sermon. He proclaims Christianity, in its catholic and universal aspect, when he quotes the prophet Joel as predicting the time when the Lord would pour out His Spirit upon all flesh. St. Peter does not indeed seem to have realised all at once the full significance of his own teaching. He did not see that his words applied to the Gentiles equally with the Jews, sounding the death-knell of all national exclusiveness in religion. Had he seen the full meaning of his own words, he would not have hesitated so much about the baptism of Cornelius and the admission of the Gentiles. It has been found true, not only of St. Peter, but of teachers, reformers, politicians, statesmen, that they have not at once recognised all the vast issues and undeveloped principles which lay wrapped up m their original message. The stress and trial of life alone draw them out, at times compelling their authors to regret their earlier actions, at other times leading them to follow out with intensified vigour the principles and movements which they had themselves set in operation. Luther, when he protested against indulgences; Erasmus, when he ridiculed the ignorance of the monks and advocated the study of the Greek New Testament; John Hampden, when he refused to pay ship money; or Bishop Ken, when he declined obedience to the orders of King James II; -none of them saw whereunto their principles would necessarily grow till time had thoroughly threshed their teaching and their actions, separating the husk of external circumstances, which are so variable, from the kernel of principle, which is eternally the same, stern, severe, inexorable, in its operations. So it was with St. Peter, and still earlier with the prophets. They sang of and preached a universal religion, as in this passage, but yet none of them realised the full scope and meaning of the words they had used, till a special revelation upon the housetop at Joppa compelled St. Peter to grasp and understand and apply the principles he had been already proclaiming.

In this respect, indeed, we recognise the greatness, the divinity of the Master Himself towering above the noblest of His followers; above even Peter himself, upon whom He pronounced such an eulogium, and bestowed such privleges. Our Lord Jesus Christ taught this universality of Christianity, and expressly recognised it. St. Peter indeed taught it in this sermon, but he did not recognise the force of his own words. Jesus Christ not only taught it, but realised the meaning of His teaching. It was indeed no part of Christs earthly ministry to preach to the Gentiles. He came to the house of Israel alone. Yet how clearly He witnesses, how distinctly He prophesies of the future universality of His kingdom. He heals a centurions servant, proclaiming at the same time that many shall come from the east and west, and sit down in the kingdom, while the children of the kingdom shall be cast out. He risks His life among the inhabitants of the city where He had been brought up, in order that He may deliver this truth. He repeats it to the woman of Samaria, in order that He may chase away her national superstition. He embodies it in His great eucharistic prayer for His Apostles and for His Church at large. The more carefully and the more devoutly we study Christs words, the more lofty will be our conception of His personality and character, who from the very beginning recognised the full force of His message, the true extent of that Divine society He was about to establish. The avowed catholicity of Christs teaching is one of the surest proofs of Christs divinity. He had not to wait as Peter waited, till events explained the meaning of His words; from the beginning He knew all things which should happen.

Still the tone of St. Peters sermon proved that the Spirit had supernaturally enlightened him. He had already risen to spiritual heights undreamt-of hitherto, even by himself. A comparison of a few passages proves this. In the sixteenth chapter of St. Matthew we have narrated for us the scene where our Lord extracts from St. Peter his celebrated confession, "Thou art the Christ, the Son of the living God," and then soon after bestows upon him the equally celebrated rebuke, "Get thee behind Me, Satan! thou art a stumbling-block unto Me: for thou mindest not the things of God, but the things of men." St. Peter, with his horror-struck opposition to the very idea of Christs death and suffering, evidently cherished the same notions of the kingdom of God, which Christ had come to establish, as James and John did when they petitioned for the highest place in the Masters kingdom. This carnal conception of a temporal kingdom and earthly forces and human weapons St. Peter retained when he armed himself with a sword and prepared to defend his Master in the Garden of Gethsemane; and even later still when, after the resurrection, the Apostles, acting doubtless through Peter as their spokesman, demanded, "Dost Thou at this time restore the kingdom to Israel?" But the Spirit was vouchsafed, and new power, of which the Master had spoken, was granted, and that power raised Peter above all such low Jewish ideas, and the kingdom announced to the Jews is no longer a kingdom of earth, with its carnal weapons and its dignities. He now understood what the Master had taught when He witnessed before Pontius Pilate His good confession, "My kingdom is not of this world: if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews; but now is My kingdom not from hence." The carnal conception passes away under the influence of the heavenly solvent, and St. Peter proclaimed a kingdom which was a purely spiritual dominion, dealing with remission of sins and a purified interior life, through the operation and indwelling of the Holy Ghost. The power of the Holy Ghost was shown in St. Peters case by the vast and complete change which passed at once over his spiritual ideas and outlook. The thoughts and expectations of the pious Jews of Galilee-the very class from whom St. Peter sprang-were just then shaped and formed by the popular apocalyptic literature of the period, as we have already pointed out in the second chapter. The Second Epistle of St. Peter and the Epistle of Jude prove that the Galileans of that time were careful students of works like the Assumption of Moses, the Book of Enoch, and the Ascension of Isaiah, which agree in representing the kingdom of God and the reign of the Messiah as equivalent to the triumph of the Jewish nation over all foreign dominion and bondage. St. Peter and the other eleven Apostles shared these natural ideas and expectations till the Spirit was poured out, when they learned in a profounder spiritual comprehension to estimate aright the scope and meaning of our blessed Lords teaching. St. Peter dwells, therefore, in his sermon on Christs person, His sufferings, His resurrection, His ascension, no longer indeed for the purpose of exalting the Jewish nation, or predicting its triumph, but to point a purely spiritual lesson. "Repent ye, and be baptised every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive"-not honour, riches, temporal freedom, but "ye shall receive the gift of the Holy Ghost." The subject-matter of St. Peters sermon, the change in his tone of teaching, is another great proof of a supernatural force and power imparted on the Day of Pentecost.

IV. Let us look somewhat farther into the matter of this earliest Christian sermon, that we may learn the apostolic view of the Christian scheme. Some persons have asserted that the earliest Christians were Ebionites, and taught a system of doctrine akin to modern Unitarianism. This theory can best be tested by an appeal to the Acts of the Apostles. What, for instance, was the conception of Christs life, work, and ascended state, which St. Peter presented to the astonished multitude? We must not expect, indeed, to find in this sermon a formulated and scientific system of Christian doctrine. St. Peter was as yet far too near the great events he declared, far too close to the superhuman personality of Christ, to co-ordinate his ideas and arrange his views. It is a matter of every-day experience that when a new discovery is suddenly made, when a new revelation takes place in the region of nature, men do not grasp at once all the new relations thereby involved, all the novel applications whereof it is capable. The human mind is so limited in its power that it is not till we get some distance away from a great object that we are enabled to survey it in the fulness of its outline. Inspiration assisted St. Peter, elevated his mind, raised his tone of thought to a higher level, but it did not reverse this fundamental law under which the human mind works. Yet St. Peters discourse contains all the great principles of Catholic Christianity as opposed to that low view which would represent the earliest Christians as preaching the purely humanitarian scheme of modern Unitarianism. St. Peter taught boldly the miraculous element of Christs life, describing Him as "a man approved of God by mighty works and wonders and signs which God did by Him." Yet he did not dwell as much as we might have expected upon the miraculous side of Christs ministry. In fact, the earliest heralds of the Cross did not make as much use of the argument from miracles as we might have expected them to have done. And that for a very simple reason. The inhabitants of the East were so accustomed to the practices of magic that they simply classed the Christian missionaries with magicians. The Jewish explanation of the miracles of our Lord is of this description. The Talmudists do not deny that He worked miracles, but assert that He achieved them by a special use of the Tetragammaton, or the sacred name of Jehovah, which was known only to Himself. The sacred writers and preachers refer, therefore, again and again to the miracles of our Saviour, as St. Peter does in the second chapter, as well-known and admitted facts, whatever explanation may be offered of them, and then turn to other aspects of the question. The Apostles had, however, a more powerful argument in reserve. They preached a spiritual religion, a present peace with God, a present forgiveness of sins; they point forward to a future life of which even here below believers possess the earnest and the pledge. We, with our minds steeped in ages of Christian thought and teaching, can have no idea of the convincing self-evidencing force of teaching like that, to a Jew reared up in a system of barren formalism, and still more to a Gentile, with spiritual instincts longing for satisfaction, and which he was expected to satisfy with the bloodstained shows of the amphitheatre or with the immoralities and impure banquetings of the pagan temples. To persons in that condition, an argument derived from a mere wonderful work brought little conviction, for they were well accustomed to behold very marvellous and apparently miraculous actions, such as to this day the wandering jugglers of India exhibit. But when they beheld lives transfused by the love of God, and heard pure spiritual teaching such as responded to the profoundest depths of their own hearts, then deep answered unto deep. The preaching of the Cross became indeed the power of God unto salvation, because the human soul instinctively felt that the Cross was the medicine fittest for its spiritual maladies.

V. Again, this sermon shows the method of interpreting the Psalms and Prophets popular among the pious Jews of St. Peters time. St. Peters method of interpretation is identical with that of our Lord, of St. Paul, and of the author of the Epistle to the Hebrews. He beholds in the Psalms hints and types of the profoundest doctrines of the Creed. We can see this in both the quotations which he makes. St. Peter finds in the sixteenth Psalm a prophecy of the intermediate state of souls and of the resurrection of our Lord. "Thou wilt not leave my soul in Hades" is a text which has furnished the basis of the article in the Apostles Creed which teaches that Christ descended into hell. It is a pity indeed that the translation which the last revisers have adopted, "Hades" instead of "Hell," was not used in the English translation of the Apostles Creed; for the ordinary reading has misled many a thoughtful and serious soul, as if the Creed taught that the pure and sinless spirit of the Saviour had been made partaker of the horrors of eternal misery. Whereas, in truth, the doctrine of Scripture and of the Creed alike merely asserts that our Lords spirit, when separated from the body, entered and thereby sanctified and prepared the place or state where Christian souls, while separated from their bodies, await the general resurrection of the just and the completion of their happiness. The doctrine of the intermediate state, as taught by Bishop Pearson and other great divines, is primarily based on two texts, the passage before us and the words of our Saviour to the penitent thief, "To-day shalt thou be with Me in Paradise". {Luk_23:43} This doctrine accurately corresponds with the catholic doctrine of our Lords Person. The Arian heresy denied the true deity of our Lord. The second great heresy was the Apollinarian, which denied His true and perfect humanity. The orthodox doctrine taught the tripartite nature of man, that is, that there was in man, first, a body, secondly, the animal soul which man possesses in common with the beasts, and which perishes at death, and, lastly, the human spirit which is immortal and by which he maintains communion with God. Now the Apollinarian heresy asserted that Jesus Christ possessed a body and a soul, but denied His possession of a spirit. Its theory was that the Divine nature took the place of a true human spirit in Christ, so that Christ was unlike His brethren in this respect, that when the body died, and the animal soul perished, He had no human spirit by which He might enter into Hades, or dwell in Paradise. The Divine nature was the only portion of the Incarnate Lord which then survived. Against this view the words of St. Peter testified beforehand, teaching, by his adaptation of Davids prophecy, that our Lord possessed the fulness of humanity in its threefold division, whereby He was enabled to share the experience and lot of His brethren, not only in this life, but also in the intermediate state of Hades, wherein the spirits of the blessed dead await re-union with their bodies, and expect in hope the second advent of their Lord.

St. Peters interpretation again of the Psalms recognised in Davids words a prophecy of the resurrection: "Neither wilt Thou give Thy Holy One to see corruption,"-a rendering of the New Testament revisers which, however literal, is not nearly as vigorous or suggestive as the old translation, "Neither wilt Thou suffer Thy Holy One to see corruption." St. Peter then proceeds to point out how impossible it was that this prediction could have been fulfilled in David. Davids flesh undoubtedly did see corruption, because every one knew where his tomb was. St. Peters speech here touches upon a point where we can confirm his accuracy out of ancient historians. David was buried, according to ancient writers, in the city of David. {2Ki_2:10} The Rabbis went even further, they determined the time of his death. According to a writer quoted by that great seventeenth-century teacher, Dr. John Lightfoot, "David died at Pentecost, and all Israel bewailed him, and offered their sacrifices the day following." After the return from Babylon the site of the sepulchre was known, as Neh_3:16 reports, telling us that Nehemiah the son Of Azbuk repaired the wall over against the sepulchre of David; while still later Josephus tells us that Hyrcanus, the high priest, and Herod the Great opened Davids tomb, and removed vast treasures from it. St. Peters words on this occasion possess an important evidential aspect, and suggest one of the gravest difficulties which the assailants of the resurrection have to face. St. Peter appealed to the evidence of Davids tomb as demonstrating the fact that he was dead, and that death still held him in its power. Why did not his opponents appeal to the testimony of Christs tomb? It is evident from St. Peters argument that Christs tomb was empty, and was known to be empty. The first witnesses to the resurrection insisted, within a few weeks of our Lords crucifixion, upon this fact, proclaimed it everywhere, and the Jews made no attempt to dispute their assertions. Our opponents may indeed say, we acknowledge the fact of the emptiness of the tomb, but the body of Christ was removed by St. Peter and his associates. How then, we reply, do you account for St. Peters action? Did conscious guilt and hypocrisy make him brave and enthusiastic? If they say, indeed, Peter did not remove the body, but that his associates did, then how are we to account for the conversations St. Peter thought he had held with his risen Master, the appearances vouchsafed to him, the close converse, "eating and drinking with him after He was risen from the dead"? St. Peter, by his appeal to Davids tomb, and its bearing on the sixteenth Psalm, proves that he believed in no ideal resurrection, no phantasm, -no ghost story, to put it plainly; but that he taught the doctrine of the resurrection as the Church now accepts it.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

2:14-36 This is the first of about thirty speeches in Acts and one of the most important, standing as it does at the very inception of the church. It is a typical example of the preaching of the apostles, who proclaimed (1) that the Old Testament promises had been fulfilled in the life, death, and resurrection of Jesus Christ, who is the promised Messiah; (2) that the apostles themselves were eyewitnesses of Jesus’ entire public ministry and were his chosen representatives; (3) that people are called to repent of their sins and have faith in God through Christ; and (4) that salvation and the presence of the Holy Spirit are promised to those who respond affirmatively to this message of Good News. This basic message is echoed in the sermons of chs 3, 4, 5, 8, 10, and 13. The same themes characterized Paul’s preaching (see 1 Cor 15:3-9). This message was repeatedly preached to both Jews and Gentiles throughout the Mediterranean world; all people are summoned to repent of their sins and turn to God through faith in Jesus Christ.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 2:14. Σταθεἰς, standing up) All the gestures, all the words of Peter indicate the utmost soberness.—δὲ, but) availing himself of the occasion. The apostles always found an opportunity, and never lost one. [They were not tied down to a particular place, or a fixed time, etc. They used the freest, and therefore so much the more effective, mode of setting forth the truth.—V. g.]—ἐπῇρε, lifted up) with boldness of speech.—ἀπεφθέγξατο) [spake forth]. This verb is judiciously employed here, instead of εἶπε, said [This point is lost in the Engl. Vers.]: inasmuch as this speech is most solemn and ardent, and yet at the same time sober. Comp. Act 26:25, “I speak forth (ἀποφθέγγομαι) the words of truth and soberness.”—ἄνδρες, Ye men) In these ancient simple modes of address there is much more of inherent gravity (weight), than in ours of the present day, wherein so many epithets of Nobility and Dignity, etc., are accumulated in titles. Moreover, this speech has three parts, each of which begins with this appellation, at Act 2:22, and also 29: but as the familiarity of his language to them increases, in Act 2:29, he adds, Brethren, the beginning of their conversion having been already in the meantime made.—Ἰουδαῖοι, Jews) born in Judea.—ἅπαντες, all) Peter was speaking in the Hebrew language, which was the only one that ‘all’ understood.—τοῦτο, this) A drunken man would not use such an exordium. Peter appropriately warns and beseeches them.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_2:14-15. Σταθείς] as in Act_5:20, Act_17:22, Act_27:21; Luk_19:8; Luk_18:11. The introduction of the address (he stood up, etc.) is solemn.

σὺν τοῖς ἕνδεκα] thus Matthias is already included, and justly; Act_2:32, comp. with Act_1:22. We may add that Grotius aptly remarks (although contradicted by Calovius): Hic incipit (Petrus) nominis sui a rupe dicti meritum implere.

ἀπεφθ.] as in Act_2:4 : but not as if now Peter also had begun to speak ἑτέραις γλώσσ. (van Hengel). That speaking is past when Peter and the eleven made their appearance; and then follows the simple instruction regarding it, intelligible to ordinary persons, uttered aloud and with emphasis.

κατοικοῦντες] quite as in Act_2:5. The nominative with the article, in order to express the imperative address. See Bernhardy, p. 67.

τοῦτο] namely, what I shall now explain to you.

Concerning ἐνωτίζεσθαι (from οὖς), auribus percipere, which is foreign to the old classical Greek, but in current use in the LXX. and the Apocrypha, see Sturz, Dial. Al. p. 166. In the N. T. only here. Comp. Test. XII. Patr. p. 520.

οὐ γάρ] γάρ justifies the preceding summons. The οὗτοι, these there, does not indicate that the apostles themselves were not among those who spoke in a miraculous manner, as if the gift of tongues had been a lower kind of inspired speech (1Co_14:18-19; so de Wette, at variance with Act_2:4); but Peter, standing up with the eleven, places himself in the position of a third person, pointing to the whole multitude, whom he would defend, as their advocate; and as he did so, the reference of this apology to himself also and his fellow-apostles became self-evident in the application. This also applies against van Hengel, p. 64 f.

ὥρα τρίτη] about nine in the morning; so early in the day, and at this first of the three hours of prayer (see on Act_3:1), contemporaneously with the morning sacrifice in the temple, people are not drunk! Observe the sober, self-collected way in which Peter speaks.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 2:14 . σταθεὶς δὲ Πέτρος : St. Chrysostom rightly remarks on the change which had passed over St. Peter. In the place where a few weeks before he had denied with an oath that he knew “the man,” he now stands forth to proclaim him as the Christ and the Saviour. It is quite characteristic of St. Luke thus to introduce participles indicating the position or gesture of the speaker ( cf. Friedrich, Zöckler, Overbeck); cf. St. Luk 18:11 ; Luk 18:40 ; Luk 19:8 , Act 5:40 ; Act 11:13 ; Act 17:2 ; Act 25:18 ; Act 27:21 . σὺν τοῖς ἕνδεκα , and so with Matthias; cf. Act 5:32 , and Act 1:22 . ἐπῆρε τὴν φωνὴν αὐτοῦ : this phrase is only found in St. Luke’s Gospel (Act 11:29 ) and the Acts (Act 14:11 , Act 22:22 ), but it is quite classical, so in Demosthenes, and in LXX it occurs several times. ἀπεφθέγξατο : “spake forth,” R.V., cf. Act 26:25 , expressive of the solemnity of the utterance, see above in Act 2:4 , and showing that St. Peter’s words were inspired no less than the speaking with tongues (Weiss). ἄνδρες Ἰουδαῖοι : no word of reproach, but an address of respect; the words may be taken quite generally to indicate not only those previously present, but also those who were attracted by the noise. There is no need to suppose that St. Peter addressed the inhabitants of Jerusalem and the Jews as if they had been the only scoffers as distinct from the pilgrims from other lands. It is no doubt possible that the first part of the speech was addressed to the native home-bred residents, and that in Act 2:22 St. Peter in the word Ἰσραηλῖται includes all the Jews whether resident in Jerusalem or not. ἐνωτίσασθε : only here in N.T., but frequent in LXX, especially in the Psalms. It usually translates Hebrew הֶאֱזִין from Hebrew אֹזֶן = ear; cf. inaurire; Kennedy, Sources of N. T. Greek , p. 130. “Give ear unto my words,” R.V. Auribus percipite , Vulg.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Peter’s boldness is to be marked, wherein the grace of the holy Ghost is to be seen, even straight after the beginning.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 14. Peter, standing up with the eleven] They probably spoke by turns, not altogether; but Peter began the discourse.

All ye that dwell at Jerusalem] οι κατοικουντες would be better translated by the word sojourn, because these were not inhabitants of Judea, but the strangers mentioned in Ac 2:9-11, who had come up to the feast.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14. And Peter, standing By this word standing he did signify, that there was a grave sermon made in the assembly; for they did rise when they spoke unto the people, to the end they might be the better heard. The sum of this sermon is this, he gathereth that Christ is already revealed and given by the gift of the Holy Ghost, which they saw. Yet, first, he refuteth that false opinion, in that they thought that the disciples were drunk. This refutation consisteth upon a probable argument; because men use not to be drunk betimes in the morning. For, as Paul saith,

“Those which are drunk are drunk in the night,” (1 Thessalonians 5:7.)

For they flee the light for shame. And surely so great is the filthiness of this vice, that for good causes it hateth the light. And yet this argument were not always good; for Esaias doth inveigh in his time against those which did rise early to follow drunkenness. And at this day there be many who, like hogs, so soon as they awake, run to quaffing. But because this is a common custom amongst men, Peter saith, that it is no likely thing. Those which have but even small skill in antiquity do know that the civil day, from the rising of the sun until the going down thereof, was divided into twelve hours; so that the hours were longer in summer, and shorter in winter. Therefore, that which should now be the ninth before noon in winter, and in summer the eighth, was the third hour amongst the old people. Therefore, whereas Peter doth only lightly remove the opinion of drunkenness, he doth it for this cause, because it had been superfluous to have stood about any long excuse. Therefore, as in a matter which was certain and out of doubt, he doth rather pacify those which mocked, than labor to teach them. And he doth not so much refute them by the circumstance of time, as by the testimony of Joel. For when he saith that that is now come to pass which was foretold, he toucheth briefly their unthankfulness, because they do not acknowledge such an excellent benefit promised unto them in times past which they now see with their eyes. And whereas he upbraideth the fault of a few unto all, he doth it not to this end, that he may make them all guilty of the same fault; but because a fit occasion was offered by their mocking to teach them altogether, he doth not foreslow the same.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(14) But Peter, standing up with the eleven, . . .—We are struck at once with the marvellous change that has come over the character of the Apostle. Timidity has become boldness; for the few hasty words recorded in the Gospels we have elaborate discourses. There is a method and insight in the way he deals with the prophecies of the Christ altogether unlike anything that we have seen in him before. If we were reading a fictitious history, we should rightly criticise the author for the want of consistency in his portraiture of the same character in the first and second volumes of his work. As it is, the inconsistency becomes almost an evidence of the truth of the narratives that contain it. The writer of a made-up-history, bent only upon reconciling the followers of Peter and of Paul, would have made the former more prominent in the Gospels or less prominent in the Acts. And the facts which St. Luke narrates are an adequate explanation of the phenomena. In the interval that had passed, Peter’s mind had been opened by his Lord’s teaching to understand the Scriptures (Luk_24:45), and then he had been endued, by the gift of the Holy Spirit, with power from on high. That which he now speaks is the first utterance of the new gift of prophecy, and followed rightly on I the portent of the “tongues” to bring about the work of conversion which they had no power to accomplish. The speech which follows was spoken either in the Aramaic of Palestine, or, more probably, in the Greek, which was common in Galilee, and which would be intelligible to all, or nearly all, of the pilgrims from distant countries.

And said unto them.—The verb is not the word commonly so rendered, but that which is translated “utterance,” or “to utter,” in Act_2:4. The unusual word was probably repeated here to indicate that what follows was just as much an “utterance” of the Holy Spirit, working on and through the spiritual powers of man, as the marvel of the “tongues” had been.

Hearken to my words.—Literally, give ear to. The verb is an unusual one, and is found here only in the New Testament. It is used not unfrequently in the LXX., as, e.g., in Gen_4:22; Job 23:18.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14–21. St Peter’s Sermon. Refutation of the Mockers

14. But Peter, standing up, &c.] The twelve naturally take the leading place among the disciples, and Peter, who had been spokesman before, begins the general address now, directing it principally to those who were dwellers in Jerusalem and the neighbouring country, for it was more likely to be these who gave vent to the mocking speeches than the foreigners who would better recognize the astounding nature of what had come to pass.

and said unto them] Better, and spake forth onto them. The original word is the same as that used to describe the gift which they had just received. “They spake as the Spirit gave them utterance,” lit. to speak forth (Act_2:4). St Paul employs it when Festus had said he was mad. “I speak forth the words of truth and soberness” (Act_26:25).

and hearken] The word is only found here in the N. T. It signifies to take anything into the ears.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But Peter standing up with the eleven,.... Apostles; their number being now complete, Matthias being chosen in the room of Judas. These all at once rose up, as abhorring the fact they were charged with, and to show the falsehood of it, and to vindicate themselves; when Peter, as their mouth, stood "in the midst" of them, as the Ethiopic version reads, with great courage, boldness, and intrepidity of mind: and "lift up his voice"; that he might be heard by the whole multitude, that was gathered together, as well as to show his zeal and fervour of spirit, and fortitude of mind; for being endued with the Spirit from on high, he was fearless of men, who but a little while ago was frightened by a servant maid,

And said unto them, ye men of Judea, and all ye that dwell at Jerusalem; which shows that they were the natives and citizens of Jerusalem that mocked and scoffed; for to these the apostle addresses himself,

Be this known unto you, and hearken to my words; as follows.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:

Ver. 14. But Peter standing up] (σταθεις, consistens.) Buckling close to them, and not suffering them to carry it away so; Constantem et praesentem Petri animum declarat. Beza.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But Peter - This was in accordance with the natural temperament of Peter. He was bold, forward, ardent; and he rose now to defend the apostles of Jesus Christ, and Christ himself, from an injurious charge. Not daunted by ridicule or opposition, he felt that now was the time for preaching the gospel to the crowd that had been assembled by curiosity. No ridicule should deter Christians from an honest avowal of their opinions, and a defense of the operations of the Holy Spirit.

With the eleven - Matthias was now one of the apostles, and now appeared as one of the witnesses for the truth. They probably all arose, and took part in the discourse. Possibly Peter began to discourse, and either all spoke together in different languages, or one succeeded another.

Ye men of Judea - People who are Jews; that is, Jews by birth. The original does not mean that they were permanent dwellers in Judea, but that they were Jews, of Jewish families. Literally, “men, Jews.”

And all ye that dwell ... - All others besides native-born Jews, whether proselytes or strangers, who were abiding at Jerusalem. This comprised, of course, the whole assembly, and was a respectful and conciliatory introduction to his discourse. Though they had mocked them, yet he treated them with respect, and did not render railing for railing 1Pe 3:9, but sought to convince them of their error.

Be this known ... - Peter did not intimate that this was a doubtful matter, or one that could not be explained. His address was respectful, yet firm. He proceeded calmly to show them their error. When the enemies of religion deride us or the gospel, we should answer them kindly and respectfully, yet firmly. We should reason with them coolly, and convince them of their error, Pro 15:1. In this case Peter acted on the principle which he afterward enjoined on all, 1Pe 3:15, “Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear.” The design of Peter was to vindicate the conduct of the apostles from the reproach of intoxication; to show that this could be no other than the work of God; and to make an application of the truth to his hearers. This he did:

By showing that this could not be reasonably supposed to be the effect of new wine, Act 2:15.

(2)By showing that what had occurred had been expressly predicted in the writings of the Jewish prophets, Act 2:16-21.

(3)By a calm argument, proving the resurrection and ascension of Christ, and showing that this also was in accordance with the Jewish Scriptures, Act 2:22-35. We are not to suppose that this was the whole of Peter’s discourse, but that these were the topics on which he insisted, and the main points of his argument.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But Peter standing up, &c. A wonderful change which the Holy Ghost, at his coming, in a moment wrought in the apostles, as we see in the person of St. Peter, who before, when questioned by a silly girl, denied his master, now he values not all the Sanhedrim of the Scribes, Pharisees, and magistrates; he boldly and publicly charges them with the murder of Jesus, their Lord, and their Christ. (ver. 36) (Witham) --- As the prince of the apostolic college, and head of the Church, under Jesus Christ, hence Peter speaks in the name of the other apostles also, gives an account of the miracle, and promulgates the evangelical law. (Menochius) --- Newly replenished with all knowledge and fortitude, and full of the holy Spirit, he her maketh his first sermon. (Bristow)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Peter standing up; it speaks his extraordinary courage; after his stumbling and fall, he runs the faster, being recovered; and begins to verify his name which our Lord had given him, showing himself as firm and stedfast as a rock.

With the eleven; the other apostles, probably, spake too in divers languages; but by reason of the shortness of St. Luke’s intended narrative, and it being to the same purpose, their sermons are omitted.

Men of Judea; such as came from other parts of the country.

Ye that dwell at Jerusalem; such as were constant inhabitants in that city.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 14-16. Spake forth for said, A.V.; give ear unto for hearken to, A.V; hath been spoken for was spoken, A.V. But Peter, etc. Peter stands up before the eleven as their primate, foremost in the authority of action as in precedence of place; and the apostles stand up before the multitude of believers, as those to whom Christ committed the government of his Church. (see Act_1:15) Spake forth (ajpefqegxato, the same word as in ver. 4, "utterance"); implying the utterance of a loud and grave oration. In 1Ch 26. it is the phrase of the LXX for those who prophesied with harps. From it is derived the word apophthegm, "a remarkable saying" (Johnson"s Dictionary). Ye that dwell at Jerusalem; the same as those described in ver. 5. They were foreign Jews who, either for the feast or for other causes, had taken up their abode at Jerusalem, and are distinguished from the men of Judea, the Jews who were natives of Judaea. Give ear (ejnwtizesqe); found only here in the New Testament, but frequent in the LXX as the rendering of the Hebrew yziah, (Gen_4:23; Isa_1:2) It is not classical Greek, and seems to have been coined by the LXX, as the equivalent of the above-named Hebrew word.

It seems to be a rhetorical phrase. The thing to be known unto them was that they saw the fulfillment of Joel"s prophecy in what had happened; for it was quite a mistake to attribute it to drunkenness. By the prophet (dia, not uJpo); spoken by God through the prophet. The full phrase occurs in Mat_1:22 Mat_2:5, Mat_2:15. And so it is added in ver. 17, "saith God.

Vers. 14-36. The homily.

The first preached sermon was a great event in the history of the Church. When we recollect the enormous influence that preaching has had amongst mankind the preaching of Peter and John, the preaching of St. Paul, the preaching of the Augustines, Chrysostoms, Basils of the Church; the preaching of the great monks, St. Bernard, St. Francis, Peter the Hermit, and the preaching friars; the preaching of the Reformers, Wycliffe, Luther, Tyndale, Latimer; the preaching of the Puritans, Knox, Calamy, Baxter; the preaching of the Methodists, Wesley, Whitfield, Fletcher; the preaching of the Evangelicals, Newton, Cecil, Simeon, Scott; the preaching of the Huguenots, Camisards, Lollards, Vaudois; the preaching of the great divines in the Church of England, and of the great pulpit orators outside her pale we cannot but feel that a peculiar interest attaches to the first sermon preached in the Christian Church. It was a great occasion, and there was a great preacher raised up to profit by it. It will be interesting, as well as instructive, to mark some of the chief features of this primary discourse of the Church"s inspired primate.

I The first thing that strikes one is THE INTENSELY PERSONAL CHARACTER OF THIS SERMON: I mean its direct, pointed, personal application. The apostle is not reading an essay for the use of men in general; he is not beating the air with philosophical speculations or rhetorical flourishes; he is aiming a shaft straight at the mind and conscience of his hearers. He is speaking with impassioned fervor, albeit also with clear intelligence and logical precision, to the men who stand before him; speaking to them of things which concerned them specially and individually; speaking to them with a view to influence their conduct decisively, and to affect their condition presently and eternally. Almost everything in his sermon draws its propriety and its pungency from its close relation to the circumstances, the actions, the belief, the knowledge, the education, the whole character and condition, of those to whom he speaks. The sermon could not have been addressed to any other congregation than that to which it was addressed. Spoken to the Church of Ephesus, or Corinth, or Rome, it would have been out of place and without point. Spoken to the men of Judaea and those that dwelt at Jerusalem in those eventful days; to the men of Israel, who were his own brethren in the flesh and in the common hope of redemption; spoken to those who knew the voices of the prophets and gloried in David their king, who were expecting the advent of Messiah, and yet were partners in the guilt of crucifying the Lord of glory; the sermon was a sharp arrow, piercing even to the dividing of soul and spirit, and discerning the thoughts and intents of their hearts. This feature in St. Peter"s sermon ought to be noted and imitated by all whose office it is to "preach the Word." Thus much as to the manner of the sermon. But if we turn to the matter of it, we notice

II THAT ALL THE PARTS OF THE SERMON LEAD UP TO JESUS CHRIST CRUCIFIED, RISEN, AND ASCENDED. The statement of facts, the reasonings, the quotations from Scripture, the arguments, the reproofs, the exhortations, all point to one central object, which is Jesus Christ the Lord. Without Christ as the subject-matter and end of the preaching, the sermon would go out in darkness. But in the apostle"s skilful though simple treatment, the Lord Jesus stands out to the soul"s view with great distinctness and with vivid delineations of his office and work. He appeals to the miracles done by Christ in the presence of his hearers, as proofs of his Divine mission. He points to his betrayal and passion; he proves his resurrection from the dead, from the united testimony of the jury of twelve whom they saw standing up before them, from the witness of their own prophets, and from the marvelous signs and sounds which they had just seen and heard. And then he brings home to them the awful guilt of his crucifixion, that, their hearts being pricked and pierced with penitential sorrow, they may turn to him for forgiveness of their sins and for the reception of his Holy Spirit. In this respect also St. Peter is to be imitated by every evangelist and preacher of the Word.

III Another observable feature in St. Peter"s sermon is THE DEEP ACQUAINTANCE WITH HOLY SCRIPTURE DISPLAYED IN IT. The descent of the Holy Ghost, the death of Jesus, his descent into hell, his resurrection from the dead, his ascension to the right hand of God, his office as Christ and Lord, his succession to the throne of his father David, are all proved and illustrated by infallible warrants of Holy Scripture. The hidden meanings of the Word of God, its prophetic wisdom, its most blessed revelations, are all brought forth from the treasury of the preacher"s mind, to enrich his discourse and to give depth and solidity to his utterance; teaching us that a thorough knowledge of Holy Scripture is a necessary qualification of every successful preacher of the gospel of Christ, If we add to these the boldness and straightforwardness, the sincerity and the courtesy, with which the whole discourse was uttered, and the absence of the least appearance of egotism or vain-glory in the whole style of his preaching, we shall feel that we have indeed a good model in this primary sermon for us to copy, and that in proportion as we frame our own sermons upon this great example we may hope to be like St. Peter in the abundance and fullness of our success.

IV AND HOW WONDERFUL IN THEIR QUALITY AND IN THEIR ABUNDANCE WERE THE FRUITS OF THAT PROTOPREDICATION OF THE GOSPEL. The hearts of stone turned to hearts of flesh, and pricked to the quick with the stinging sense of sin; the bloodstained crucifiers of the Lord hastening to wash away their sins in the mystical waters of holy baptism; the bold deniers and blasphemers of the Lord confessing him to be both Lord and Christ; the scoffers who had said, "These men are full of new wine," now acknowledging them as brethren, and inquiring of them, "What shall we do?" and in one hour three thousand souls added to the company of the disciples. From that moment the Church stood out before the world as a house built upon an imperishable rock. It took its form and shape among men as a building of God, the habitation of his Spirit, never to be taken down. And it has stood ever since, defying the power of weather and of time; and it will stand through all the fluctuations of human opinion and the convulsions of human institutions, till he whom St. Peter proclaimed as Lord and Christ shall appear in his glory, and his Church shall be glorified with him. O Lord, add to thy Church daily, through the power of thy preached Word, such as shall be saved!

Vers. 14-36. Truths from Peter"s sermon.

A more glorious opportunity than that now presented no man could desire. Peter was the last man in the world likely to let it go unused. He instantly and, no doubt, eagerly appropriated it. In an animated and forcible address he repelled the idea that the apostles were acting under lower excitements, and showed that a new era had dawned upon the race, of which they should hasten to avail themselves. We gather from his words

I THAT THE SOURCE OF HUMAN INSPIRATION MAY BE VERY MUCH HIGHER, AS IT MAY BE VERY MUCH LOWER, THAN IS SUPPOSED. (Vers. 15-17.) It is true enough that what passes for Divine inspiration is often nothing more or better than earth-born excitement, mental or moral heats which are kindled by man and not by God of the flesh, fleshly. This is abundantly proved by the test of time, and, in these cases, the last state is usually worse than the first. But, on the other hand, it sometimes happens that what is ignorantly mistaken for human passion is nothing less than a Divine afflatus. So here: these men "were not drunken;" God was "pouring out his Spirit" upon them. So has it been in the history of the Christian Church. Men that God has raised up and inspired to do his work have been either contemptuously disregarded, or cruelly decried, or systematically persecuted. Such facts as these should make us wait, examine, inquire, before we dismiss as worthless, or denounce as evil, those who profess to speak for Christ in ways other than our own.

II THAT THE WHOLE HISTORY OF OUR RACE IS OUTSPREAD BEFORE GOD, AND THAT HIS HAND IS LAID UPON IT. (Vers. 1720.) The Prophet Joel tells us what God will do. His words are necessarily obscure, for only the facts when they have occurred can make clear and plain their full significance. But we perceive that it was God"s purpose, looking on to the future of the world, to pour down at one epoch a very rich effusion of his Spirit on the race, and to "show wonders" of the most extraordinary kind before the end of the dispensation. Everything is foreseen, arranged; the eye of God looks on, and all is before him; his hand, too, is stretched out, and at various points he makes his almighty power to be felt.

III THAT AMID ALL THE ROCKINGS OF REVOLUTION THERE IS ONE PLACE OF UNFAILING SAFETY. (Ver. 21.) "Whosoever shall call on the Name of the Lord shall be saved." Whatever visions are seen, or dreams are dreamed, or prophesyings are uttered on earth; whatever wonders may be wrought in heaven, the man that makes God his Refuge has no need to fear; he shall be hidden in the everlasting arms of strength and love.

IV THAT DIVINE PURPOSE IS COOPERATIVE WITH HUMAN FREEDOM. (Ver. 23.) Christ Jesus was "delivered by the determinate counsel," etc.; yet he was not so delivered but that they were wicked hands" that crucified and slew him. The providence of God makes all things possible to us the noblest achievements and also the darkest crimes; it is our faithfulness which makes us the agents of the one, and our sin which makes us the perpetrators of the other.

V THAT GOD HAS MADE HIS ETERNAL SON TO OCCUPY THE THRONE OF THE HUMAN WORLD. (Vers. 24-36.) Peter showed:

1. That David had predicted the resurrection of Christ (vers. 25-31).

2. That they could bear positive testimony that he had risen from the dead (ver. 32).

3. That prophecy pointed him out as One reigning in power, awaiting the final and complete overthrow of all his enemies (vers. 34, 35). Wherefore let every knee bow to him, every heart be subject to his sway; for

(1) all power as well as all authority is his;

(2) on his side, we are sure of victory and blessedness;

(3) ranged against him, we shall be overcome, with terrible disaster to ourselves. C.

Vers. 14-21. Interpretation of the phenomena of the Spirit.

I THEY ARE NOT TO BE CONFOUNDED WITH THOSE OF SENSUOUS INTOXICATION. In this case the latter was not in the least likely, for it was still early morning. Indeed, Peter waves aside the explanation with an air of contempt.

II THEY ARE TO BE INTERPRETED BY THE LAWS OF SPIRITUAL EXPERIENCE.

1. The teaching of the prophets the most inspired and enlightened of the race must be fallen back upon. The prophet lived near to the fount of truth, and was the mouthpiece of the oracles of God. The oracle quoted from Joel lies in the center of his short roll, and burns there like a core of fire. It seems the one portion of his prophecy which looks beyond the circumstances of his time, and can only be satisfied by repeated fulfillments in the course of all future history.

2. The contents of the oracle of Joel.

(1) At some epoch undefined there is to be an outpouring of God"s Spirit upon all mankind.

(2) The effect of this will be a general outburst of sacred utterance; an intense inward illumination.

(3) The whole manifestation is to be accompanied by wonders, symbolic and significant of a spiritual revelation, and the passing away of old and outworn customs.

(4) It will be an era of deliverance, of salvation. Men will cry to Jehovah, of old the Deliverer, and will be heard and saved from their distresses, with these prophetic hints the apostle would explain the wondrous events of the day. Christianity begins with a new effusion of the Divine into the human, the strengthening and illumination of the finite mind, the enlargement of its gifts of expression; a profound and general impression of the nearness of God, and the joy of a new-found freedom and salvation. J.

Vers. 14-36. The Spirit speaking through the voice of an apostle.

Notice

I The SIMPLICITY AND DIRECTNESS of the sermon; beginning with the facts of the present, going back to the facts of the past, and ending in the solemn appeal to enter the kingdom of Christ.

II The SCRIPTURAL AUTHORITY on which it rests. The ancient promise of Messiah; the glory of the latter days; the prophetic psalms; thus showing that the unbelief of those who despised that day of grace was inexcusable.

III The INSPIRED BOLDNESS of utterance. The hearers charged with the rejection of the Messiah; the facts openly proclaimed, and their disproof challenged; the present, ascended glory of Jesus published as the glad tidings which should, if welcomed, Obliterate the gloom of the last few years in Israel.

IV The AFFECTIONATE EARNESTNESS mingling with all the discourse. A true Israelite is speaking as a brother to those who were the "house of Israel," over which Jesus came to be the Head. R.

Vers. 14-21. Prophecies of the times of the Spirit.

Some reference may be made to the Prophet Joel, the time when he wrote, and the first reference of his prophecy. The principles on which we discover Messianic allusions in the Old Testament books may be detailed and illustrated. Especially the two following principles:

1. Any reference which cannot fairly be fitted to or exhausted by any passage of history, or the history of any individual, may be referred to Messianic times, or to the Messiah himself. This principle guides us both in the Book of Psalms and in the prophets. It helps to decide the intention of Joel, in the passage before us, which no page of ordinary human history satisfies.

2. Any reference from the Old Testament which an inspired apostle is led to use as proof of the Messiahship of Christ, must be accepted as having that for its proper application. On this ground Joel"s prophecy must be received as dealing with the times and dispensation of the Holy Ghost. The prophecies given by the Scripture writers are of the utmost importance, as tending to check the material conceptions of the Messiah, which the later circumstances and history of the Jewish nation seem to have greatly encouraged. Those prophecies keep prominently before men"s minds the suffering aspects of Messiah"s life, so suggesting that his power would be moral, not material; and the spiritual aspects of the kingdom he would set up, whose features should be "righteousness, peace, and joy in the Holy Ghost." The prophetical figures are often difficult, and need for their apprehension some knowledge of the sphere of poetical imagery from which Eastern writers used to draw their illustrations. Western composition is more formal and precise; and we should be careful not to press our associations with prophetic language in front of those associations which were familiar to the Scripture writer. Forgetting this, men have mistaken the meaning of the figures given in vers. 19, 20.

I THE DISPENSATION OF THE SPIRIT. The leading features of it may be brought out by comparing it with the earlier dispensation of the Law. " Under that, God"s Law was written on tables," for men"s eyes to read; under this, God"s Law is written on hearts, and becomes an inward impulse. Under that, goodness was regarded as right conduct; under this, goodness is regarded as right motive inspiring right doing. Other similar contrasts may be urged; and it should be impressed that, in the gift of his Son and Spirit, God sought to lay hold of men"s souls, and win them, in love and trust, for himself.

II THE EFFECTS OF THE DISPENSATION ON MEN. Here Peter explains the present signs: the high enthusiasm of the disciples, the bold preaching, the power of the tongues, etc. We may go on to show what are the permanent effects, in present-day endowments for Christian work and witness. Still we only work truly and successfully as we work in the "power of the Holy Ghost.

III THE SIGNS OF ITS ADVENT IN THINGS. (Vers. 19, 20.) "The imagery is drawn as from one of the great thunderstorms of Palestine. There is a lurid blood-red hue of clouds and sky; there are the fiery flashes, the columns or pillars of smoke-like clouds boiling from the abyss. These, in their turn, were probably thought of as symbols of bloodshed and fire and smoke, such as are involved in the capture and destruction of a city like Jerusalem." The fall of Jerusalem was the formal passing away of the old dispensation of Mosaism, and the full establishment of the new dispensation of the Spirit. Press, in conclusion, the sublime hopes for mankind that lie in this dispensation. " Especially note ver. 21: there is now full and free soul-salvation for every one that calls upon the Lord in faith. The moral and spiritual redemption can now be applied to every open-hearted man by the energy of the abiding, indwelling, regenerating Spirit. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Then Peter standing up - All the gestures, all the words of Peter, show the utmost sobriety; lifted up his voice - With cheerfulness and boldness; and said to them - This discourse has three parts; each of which, ver. 14, 22, 29, begins with the same appellation, men: only to the last part he prefixes with more familiarity the additional word brethren. Men of Judea - That is, ye that are born in Judea. St. Peter spoke in Hebrew, which they all understood.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

said unto them

The theme of Peter’s sermon at Pentecost is stated in Act 2:36. It is, that Jesus is the Messiah. No message could have been more unwelcome to the Jews who had rejected His Messianic claims, and crucified Him. Peter, therefore, does not announce his theme until he has covered every possible Jewish objection. The point of difficulty with the Jews was the apparent failure of the clear and repeated prophetic promise of a regathered Israel established in their own land under their covenanted King (e.g).; Isa 11:10-12; Jer 23:5-8; Eze 37:21-28. Instead of explaining, as Rome first taught, followed by some Protestant commentators, that the covenant and promises were to be fulfilled in the church in a so-called "spiritual" sense, Peter shows Act 2:25-32 from Psalms 16. that David himself understood that the dead and risen Christ would fulfil the covenant and sit on his throne Luk 1:32; Luk 1:33. In precisely the same way James Act 15:14-17 met the same difficulty. See "Kingdom (O.T.)," Zec 12:8 (N.T.),; Luk 1:33; 1Co 15:24.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The Sermon of Peter and Its Effect.

The introduction of the sermon:

v. 14. But Peter, standing up with the Eleven, lifted up his voice and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words;

v. 15. for these are not drunken, as ye suppose, seeing it is but the third hour of the day.

v. 16. But this is that which was spoken by the Prophet Joel,

v. 17. And it shall come to pass in the last days, saith God, I will pour out of My Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams

v. 18, and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy;

v. 19. And I will show wonders in heaven above and signs in the earth beneath; blood, and fire, and vapor of smoke;

v. 20. the sun shall be turned In to darkness, and the moon In to blood, before that great and notable day of the Lord come;

v. 21. And it shall come to pass that whosoever shall call on the name of the Lord shall be saved.

While the gift of tongues was being transmitted to the apostles, it was not that they were in a state of ecstasy, making them detached from the affairs going on about them. They were perfectly sane and rational. And Peter heard the remark of the scoffers. Up to this time the apostles had been sitting down; but now Peter arose, and the Eleven with him, to enter an emphatic protest against this blasphemous insinuation, which, incidentally, was very foolish. As spokesman of the Twelve, Peter purposely raised his voice in order to make himself understood by the entire audience, and then spoke solemnly and impressively, In the name of God. He addresses the assembled multitude very respectfully as "men of Judea and dwellers in Jerusalem," thus distinguishing between the inhabitants and the sojourners for the period of the festival. He wanted to make something known to them, he wanted to bring a fact to their attention, and therefore he asks them all to give ear, to listen closely to his words, his sayings, his informal talk. He brings out, first of all, the meaning of the Pentecost miracle. First of all, he refutes the charge that these men might be intoxicated. It was now only the third hour of the day, nine o’clock in the morning, and therefore the time itself made it highly improbable that these men should be drunken. But the real refutation of the insinuation came with the explanation of the miracle. The manifestation which they had witnessed was one due to the Spirit of God, in fulfillment of the prophecy of Joel, chap. 2:28-32. God Himself had promised through this prophet that in the latter days of the world He would pour out of His Spirit upon all flesh, that as the result of this miracle both the sons and the daughters of the people would prophesy, would be able to unfold the future, that the young men would see visions and the old men would receive revelations in dreams. And still more was included in this miraculous occurrence. For even the bonded servants, the slaves, both male and female, would receive the same gift of the Holy Ghost, so that they, too, would be enabled to prophesy. Persons of all nationalities and of every rank and station in life would thus become partakers of the Spirit and His wonderful gifts. And this phenomenon would not be confined to a single occasion, but would continue until the day when God would show and give miracles in the heaven or sky above and signs of His majesty on the earth beneath, blood, and fire, and smoky vapor. The sun would be changed entirely, losing his brightness and turning into darkness, and the moon likewise would be changed into a bloody mass. Bloodshed and devastation of war would precede that last great day of the Lord, whose purpose will clearly be visible as soon as it dawns over the demoralized world. See 1Th 5:2; 1Co 1:8; 2Co 1:14; 2Th 2:8. The awful aspects of the end of the world are here held up to the startled gaze of the multitude, as a warning cry to repentance. But, in the meantime, there is also a glorious promise held out to all that turn to the Lord in repentance and faith, and fervently call upon His name as that of the only Savior. Note: We Christians live in the time of the fulfillment of Joel’s prophecy, in the time of the New Testament Pentecost. The preaching of Christ, which was begun by the lowly fishermen of Galilee, has gone out into all the world. And through this Gospel the exalted Christ, God Himself, is sending, pouring out His Spirit. The crucified Christ, now exalted to the right hand of God, is the almighty God. He is gathering unto Himself His Church out of all nations of the world. Sons and daughters, old and young, servants and maids, receive the gift of the Holy Ghost. And though the working of the Spirit is not manifested in the same way as in the early days of the Church, in visions, in dreams, in prophecy, yet the Spirit lives in the hearts of the believers, gives them the knowledge of Jesus Christ, their Savior, and urges them to speak of that which they believe so firmly, and to call upon the name of the Lord. The pouring out of the Spirit is the last of the great miracles of God until the great day of His returning to Judgment, In the meantime, we have the comfort that our salvation is secure in Him. "What does it mean ’to save’? It means to deliver from sin and death. For he that wants to be saved must not be under the Law, but under grace. But if he should not be under the Law, but under grace, then he must not be under sin. If he is under, in the power of, sin, then he is under the Law, that is, under the wrath of God, under eternal death and damnation, and under the power of the devil. But if he is to be saved, then all these enemies, sin, death, devil, must be removed. Therefore to save means nothing else than to deliver and make free from sin and death, from the wrath of God and the power of the devil, from the Law and from a bad conscience. Now Peter says, from the Prophet Joel: The Lord that pours out His Holy Spirit upon all flesh will save all that call upon His name, that is, by faith in Him He will deliver from sin and death."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, The holy courage of St. Peter, in defending the innocency of the apostles, and confuting the calumny of drunkenness, which was now cast upon himself and them: These men are not drunken, as ye suppose, seeing it is but the third hour of the day.

Where note, 1. How he argues negatively from the time of the day: it was but the third hour of the day, that is nine o’clock in the morning, which was the hour for the morning sacrifice and prayer; and the worshippers of God (at the great feast especially) were never wont to eat or drink before those holy services were performed. In those times they went to their public devotions fasting; they served God before they served their bellies. The first fruits of the day were offered in the temple then; in the tavern now: ten in the morning and evening visits are made by some to the latter for one to the former.

Note farther, How he argues positively: he assures them, that the apostles were full of the Holy Ghost, and not full of wine; filled with the Spirit of God; and what was now done, was the completion of a prophecy uttered by Joel: That in the last days, that is, in the days of the Messias, there should be a most plentiful effusion of the Holy Spirit upon all flesh: that is, upon Jews and Gentiles, and upon all sorts of persons with out distinction, old and young, sons and daughters, bond and free.

Learn thence, That the Spirit of God is a free spirit, not confined to any party, to any order or degrees of men, but plentifully and abundantly poured forth under the gospel dispensation upon all believers. It is one of the great cheats which the pope has imposed upon the world, to persuade them to believe the Spirit of God is tied to the pommel of his chair; that he, and his cardinals, have monopolized the Holy Ghost. But, blessed be God, he has promised to pour out his Spirit upon all flesh, even upon servants and handmaids, to show, that he doth not despise persons of the lowest rank and condition in this world, but that the promise of the Spirit is made unto them also.

Observe lastly, What is here foretold that should come to pass after this great effusion of the Holy Spirit, namely, Wonder in the heaven, and signs in the earth, the sun turned into darkness, and the moon into blood. Which expressions signify the great miseries and troubles , the calamities and desolation, which should befall the Jews before the destruction of Jerusalem, for their crucifying the Lord of life and glory; unto which is subjoined the only way to escape and avoid them, namely, calling upon the Lord in fervent prayer and supplication: Whoever shall call upon the name of the Lord shall be saved. Intimating that prayer makes us shot-free, and is a sure defence in all storms, that no evil shall fatally touch our person, or come near our dwellings, whilst we take hold of God by faith, and approach unto him by prayer.

Lord! how happy is it when the strong afflictions from thee, raise strong affections in us towards thee!

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

14, 15. " Then Peter, standing up with the eleven, lifted up his voice and said to them, Men of Judea, and all you who dwell in Jerusalem, be this known to you, and hearken to my words: (15) for these men are not drunk as you suppose, seeing it is but the third hour of the day. " After all that has been said of this defense against the charge of drunkenness, it must be admitted that it is not conclusive; for men might be drunk, as they often were and are, at any hour of either day or night. Still, the fact that men are not often found drunk so early in the day, rendered the defense sufficiently plausible to ward off the present effect of a charge which had been preferred in mere levity, while Peter relies upon the speech he is about to make for a perfect refutation of the charge, and for an impression upon the multitude, of which they little dreamed. He proceeds to speak in such a way as only a sober man could speak, and this is the best way to refute a charge of drunkenness.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

14. Peter, standing up. In the name of all the apostles. Jesus had said (Matt. 16:19) that Peter should receive the keys of the kingdom, and they are now to be used to open its doors. With the eleven. Eleven other apostles besides himself. He now begins the first gospel sermon. He and the apostles now begin their witness to Christ.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Peter begins his speech to the Jews who were there on the Day of Pentecost.

stood with the eleven

All the apostles stood up in support of Peter's statement.

raised his voice

This is an idiom for "spoke loudly."

let this be known to you

This means that Peter is about to explain the meaning of what the people had witnessed. This can be stated in active form. AT: "know this" or "let me explain this to you" (See: Active or Passive)

pay attention to my words

Peter was referring to what he was saying. AT: "listen carefully to what I am saying" (See: Metonymy)

it is only the third hour of the day

"It is only nine o'clock in the morning." Peter expected his audience to know that people do not get drunk that early in the day. (See: Assumed Knowledge and Implicit Information)

translationWords

Peter

the twelve

Judea

Jerusalem

hour

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

14–21. SKETCH OF ST PETER’S SERMON. REFUTATION OF THE MOCKERS

14. Πέτρος σὺν τοῖς ἕνδεκα. The Twelve naturally take the leading place among the disciples, and Peter, who is usually the spokesman in the Gospels, begins the general address now, directing it principally to those who were dwellers in Jerusalem and the neighbouring country, for it was more likely to be these who gave vent to the mocking speeches than the foreigners who would better recognize the astounding nature of what had come to pass.

ἀπεφθέγξατο, spake forth unto them. The word is the same that is used to describe the gift which they had just received. ‘They spake as the Spirit gave them utterance,’ lit. ‘to speak forth’ (Act 2:4). St Paul employs it when Festus had said he was mad. ‘I speak forth the words of truth and soberness’ (Act 26:25).

ἐνωτίσασθε. The word signifies ‘to take anything into the ears.’ It is only found here in N.T. but is very common in the LXX., especially in the Psalms. Cf. also Gen 4:23 (Lamech’s address); Job 32:10; Job 34:16; Job 37:13.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

14-36.] The speech or Peter. “Luke gives us here the first sample of the preaching of the Gospel by the Apostles, with which the foundation of Christian preaching, as well as of the Church itself, appears to be closely connected. We discover already, in this first sermon, all the peculiarities of apostolic preaching. It contains no reflections nor deductions concerning the doctrine of Christ,—no proposition of new and unknown doctrines, but simply and entirely consists of the proclamation of historical facts. The Apostles appear here as the witnesses of that which they had seen: the Resurrection of Jesus forming the central point of their testimony. It is true, that in the after-development of the Church it was impossible to confine preaching to this historical announcement only: it gradually became invested with the additional office of building up believers in knowledge. But nevertheless, the simple testimony to the great works of God, as Peter here delivers it, should never be wanting in preaching to those whose hearts are not yet penetrated by the Word of Truth.” Olshausen, in loc.

The discourse divides itself into two parts: 1. (vv. 14-21) ‘This which you hear is not the effect of drunkenness, but is the promised outpouring of the Spirit on all flesh,’—2. (vv. 22-36) ‘which Spirit has been shed forth by Jesus, whom you crucified, but whom God hath exalted to be Lord and Christ.’

14. σὺν τοῖς ἕνδεκα] Peter and the eleven come forward from the great body of believers. And he distinguishes (by the οὗτοι in ver. 15) not himself from the eleven, but himself and the eleven from the rest. De Wette concludes from this, that the Apostles had not themselves spoken with tongues, as being an inferior gift (1Co 14:18 ff.); perhaps too rashly, for this view hardly accords with ἅπαντες, which is the subject of the whole of ver. 4.

ἄνδρες Ἰουδ.] the Jews, properly so called: native dwellers in Jerus.

οἱ κατ. Ἱερ. ἅπ., the sojourners (ver. 5) from other parts. ἐνωτίσασθε is a word unknown to good Greek, and belonging apparently to the Alexandrine dialect. Stier quotes ‘inaurire’ from Lactantius (R. der Ap. p. 32, not.).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Standing up [σταθεις] . See on Luk 18:11; Luk 19:9.

Said [απεφθεγξατο] . See on ver. 4 Better, rev., spake forth. "This most solemn, earnest, yet sober speech" (Bengel).

Hearken [ενωτισασθε] . Only here in New Testament. From ejn, in; and ouv, the ear. Rev., give ear.

Words [ρηματα] . See on Luk 1:37.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.