Bible Studies In The Word of God

ACTS 2
 

Verse 1.  Pentecost is from PENTEKOSTE, which Thayer describes as follows: “Properly the fiftieth day after the Passover, the second of the three great Jewish festivals; celebrated at Jerusalem yearly, the seventh week after the Passover, in grateful recognition of the completed harvest.” Being a Greek word, it is not found in the Old Testament, but the feast is referred to in other terms. It is called “feast of harvests” in Exodus 23:16; “new meat offering” in Leviticus 23:16; “feast of weeks” in Deuteronomy 16:10. Fully does not have any original as a separate word, but fully come is from the one Greek word SUMPLER00, and one phrase in Thayer’s definition is, “be fulfilled.” After the Passover observance, with the 7-day period of unleavened bread immediately following, the next great event with the Jews was Pentecost. During that space of fifty days, the devoted people of Israel were waiting and looking forward to this feast that was observed for one day only. The phrase fully come, then, merely means that the waiting days were over and the important day at last had come. They is a pronoun that stands for the “apostles," the last word of the preceding chapter. These men had two reasons for being in Jerusalem at this time.  They were Jews who were loyal toward the institutions of the law, and more important, they had been commanded to tarry in that city while waiting for the Holy Spirit or “power from on high” (Luke 24:49). All with one accord includes Matthias, the apostle -newly ordained, which gives us the significant information that the entire group of apostles was of one mind.

Verse 2. The sound was what filled all the house; not the wind nor the Spirit. The sound came from heaven or the region of the atmosphere, sincethat is the place where winds origi-nate, being the movements of the air.

 

Verse 3. There appeared unto them, the apostles, these tongues, for nonebut they had been promised the “powerfrom on high” on this occasion. Clovenis from a Greek word that has beentranslated by such terms as “parted,disparted, distributed, separated,” etc.The significance was that the apostleswere to speak in various tongues orlanguages. That was not only for useon this occasion, but they were ex-pected to “go into all the world andpreach the Gospel to every creature,”and to do that it would be necessaryfor them to be able to speak severalhundred languages. These cloventongues were like fire, but it does notsay they were fire. They sat upon eachof the apostles, indicating that eachapostle would be able to speak in asmany kinds of tongues as occasion re-quired when he got out into the world.

 

Verse 4. It was the house that was filled with the sound, but it was they, the apostles, who were filled with theHoly Ghost. This enabled them, eachof them, to speak with other tongues.This refutes the theory that the Lordassigned to each apostle the ability tospeak with some specific foreigntongue, giving him the task of speak-ing to some of the foreigners present.That will not do anyway, for therewere fifteen or more tongues repre-sented at Jerusalem, but there wereonly twelve apostles, and hence therewould not have been en-ough speakersto go round on that plan.

 

Verse 5. These Jews were dwelling at Jerusalem temporarily only. They had come there to attend the feast of Pentecost as required by the law of Moses.

 

Verse 6. When this was noised abroad. I believe the pronoun “this” refers to the circumstance as a whole,not merely to the “sound,” for thetext states only that it “filled thehouse,” not the whole vicinity. But such a performance as happened on that occasion could not but be reportedby those nearest the scene, and that would bring the multitude to the place to see “what it was all about.” When they got to the place they were confounded, which means they were confused or amazed, to discover that these men could all so speak that each of them in the multitude could understand the speakers, although no twoof them spoke the same tongue, when-ever they used that of the countrywhere they were born.

 

Verse 7.  Are not all these which speak Galtleans? It is true that Galileeand its people did not have a veryexalted place in the estimation ofmany in the time of Christ and theapostles. However, that was not thereason the multitude made the remarkhere. It was in reference to the factthat all of these spokesmen were ofthat group and generally spoke in atongue peculiar to themselves. (SeeMark 14: 70; Luke 22: 59.) But herethey were departing from their ownnative speech, and using those of theJews from othetgcountries all over theworld “under heaven."

 

Verse 8. Wherein we were born denotes the language peculiar to thecountry where they were born andwhere they had acquired the indi-vidual speech.

 

Verses 9, 10. This paragraph with apart of the next, names the variouscountries from where these Jews had come to be present at the feast of Pentecost. The number of the different places has been given a variety of counts, ranging from 15 to 17, depending on how technically the distinctions are made. The information as to their location is a matter of simple history or geography, and I do not think thatspace needs to be used here for that purpose.

 

Verse 11. The pronouns we and ourrefer to the people from the severalcountries named; them means theapostles. Tongues being plural is sig-nificant, and denotes that the apostleswere speaking in more than onetongue. All of this was done for thepurpose of demonstrating the miracu-lous power and divine authority beingvested in the apostles, and not withthe intention of imparting any doc-trinal information to the multitude.That was to come later, after the at-tention or interest had been sufficientlyfixed for them to listen thoughtfully.Wonderful works as a phrase comesfrom the Greek word MEcAL1é1os, andThayer’s definition is, “magnificent,excellent, splendid, wonderful.” It doesnot mean “works" as some physicalor material deeds, but that God’sability to enable these apostles tospeak in this extraordinary mannerwas wonderful.

 

Verse 12. Doubt is from maroasowhich Thayer defines, “To be entirelyat a loss, to be in perplexity." Some ofthe multitude had a respectful attitudetoward the situation, but were per-plexed over it and honestly wonderedwhat it all meant.

 

Verse 13. Mocking means to sneer or make fun, which was done by a dif-ferent part of the people than the oneswho were honestly and respectfullyperplexed. New wine is from the oneGreek word cuzuxos, and Thayer de-fines it, “sweet wine,” and he explainsthe definition to mean, “The sweetjuice pressed from the grape.” I have consulted seven other lexicons, andthey all agree with Thayer on themeaningof the word. If that be true, then the question would arise, howcould the apostles be drunk on suchan article? They could not, but it wasan indirect and cowardly way thesescoffers took of accusing the apostlesof being drunk. And Peter took it tomean that, for in his reply he did notdeny the accusation on the ground that new wine would not make anyone drunk; he knew they were insincere in the foolish charge.

 

Verse 14.  Peter, standing up with the eleven. The apostles all stood upas a token that what Peter was about to say would be the word of all the apostles. They did not all speak at this time, for that would have been disorderly. Besides, the miraculousdemonstrations had all been done asfar as was necessary for the purposeof evidence. There will not be any further miracle performed except that of inspiration, to enable Peter to preach the Gospel with unerring accuracy and authority. We are not told just what language he used, but we `know it was one that the entire multitude could understand. Verse 7 tells us the multitude (assembled from 15 or 17 countries), said one to another, etc. This shows they knew some kind of tongue 'that was common to all of them, else they could not have conversed with each other. Whatever that tongue was, it doubtless was the one the apostle used. Having stood up for a more effective way of addressing that vast throng.  Peter urged them to give serious attention to his words.

 

Verse 15.  These are not drunken. The unkind critics had only accused the apostles of being full of new wine, but Peter knew they were wanting to besmirch them with the charge of drunkenness, and hence he treated their remark from that viewpoint only.  The third hour is the same as our 9 A.M. Isaiah 5:11 indicates that it was not the common practice to begin drinking in the early part of the day.  Those people who arose early in the morning for that purpose were of a class that the prophet was condemning.  Peter meant that it was too early in the day for these apostles to have become drunken, even if they had been using fermented wine, as that is as low intoxicant anyway. And that would be especially true of these men who had been in the assembled condi-tion all day, due to the sacredness ofthe occasion.

 

Verse 16. The passage to whichPeter refers and quotes is in Joel 2:28-32. The pronoun this refers to the entire line of events that was predicted by the prophet, and that had just started with the descent of the Holy Spirit upon the apostles. Having made the reference to Joel’s predic-tion, Peter goes ahead and quotes theentire passage, although some of thethings will not take place on the dayof Pentecost. The things predictedwere to begin their fulfillment at thattime, and others were to come at theproper time later, which will be ex-plained as the commenting on theverses proceeds.

 

Verses 17, 18.  Last days means theclosing days of the Jewish Dispensation. That era was still in force untilthe Holy Spirit came upon the apos-tles, and Peter then introduced theGospel of Christ and the church wasset up. Upon all flesh indicated thatthe Gospel was to be given to theGentiles as well as the Jews. That wasone of the things that Joel saw in theover-all vision that was to start on thisday of Pentecost. But that item didnot come until the conversion of Cornelius in chapter 10. Sons and daugh-ters shall prophesy was another itemthat came later, but it was actuallyfulfilled according to chapter 21: 9.

 

Verses 19, 20. This paragraph refers to the events recorded in Matthew 27:45; Mark 15:33; Luke 23:44, 45.  Of course no literal changing into blood and smoke took place, but the conditions were such that the terms were a fltting illustration. Before is used as if it said, “just before,” or“only a short while before.” The darkness that came as Jesus was on the cross came only 50 days before the day of Pentecost. In a period of time spread out over as large a scale as several centuries, a space of 50 days would be virtually the same date for each of the events predicted. The circumstance is mentioned by way of identifying the noted prediction. Such an event as the failing of sunshine in the middle of a day, that happened as Jesus was on the cross, had never occurred before. And when it did come so short a time before the day on which the Holy Spirit came down, the people would easily associate the two events as parts of the same prediction. Another thing to consider, the time of the Passover (which was also that ofthe crucifixion) was so near the feast of Pentecost that many pious Jews just “remained over,” hence among those on this great day now at hand, were many who had personally seen that darkening of the sun, which would help to verify the prediction.

 

Verse 21. Call is from EPIKALEO, and Thayer defines it at this place, “To call upon (on one’s behalf) the name of the Lord, i. e., to invoke, adore, worship, the Lord, i. e., Christ.” It is the same Greek word for “calling” in chapter 22:16, where the context shows that calling on the name of the Lord for salvation means to obey His commands.

 

Verse 22.  Having quoted in full the prophecy of Joel, Peter proceeded to recite the story of Jesus, describing briefly the outstanding deeds of his life, which he will do through several verses, bringing the narrative down to His death and resurrection, and evento the very hour then at hand. He asserted that men were not asked to receive Christ merely on the claims of God, but that He had testified to his Son’s divinity by enabling him to perform wonders and signs. The apostle further reminded them that they knew about these things, and they never disputed it as we shall find. And the fact that Peter accused this very crowd of guilt in the crucifying of Jesus, verifies my remarks on verses 19, 20, that many of these people had been in Jerusalem at the time when Jesus was on the cross and the sun was darkened for three hours.

 

Verse 23.  Determinate counsel. It was determined by the Lord God that his Son should die by violence, and it was also foretold through the fore-knowledge of God. (See Luke 22:22; Revelation 13:8.)  Had it not been the will of God that Jesus should be delivered into the hands of wicked men, they never could have taken and killed him. (See Matthew 26:53, 54.) But this determination of God did not excuse the wicked Jews, for their motive was an unrighteous one. Ye have taken was what the Jews did by their perverted Sanhedrin, and by wicked hands means those of the Roman soldiers, because the Jews could not legally put a man to death.

 

Verse 24. Loosed the pains of death.    Death does not bring any pain after-ward to a righteous man. The statement means that God released his Son who had been bound in a death that had been accompanied by pain. Not possible: The impossibility was on the part of the bondage of death, not God, for he determined his Son should rise again.

 

Verse 25. David speaketh concerning him means that David made a prophecy concerning Christ. (See Psalms 16:8-11.) In this passage David represents Christ as saying the things that are set down in this verse through 28.  In these verses all of the pronouns of the flrst person refer to Christ, while the second and third person pronouns mean God. The present verse expresses the confidence of Christ that God would always be at hand to support and comfort him.

 

Verse 26. Christ rejoiced because of a hope he had concerning his fleshly body. He knew that he must die, and that his fleshly body would be withoutits soul for a time. The usual result of such a separation of soul and body is for the latter to decay. Jesus not only had hope that involved his soul (inner Qman), but also one that was favorable for his fleshly body. That two-fold hope will be revealed in the next verse.

 

Verse 27. When a man dies, his soul (inner man) goes to the unseen or intermediate realm, called Hades in the Greek New Testament, which is rendered “hell” by the King James translators. His body remains on the earth, and after three days it will begin to decompose or see corruption. This fact explains the words of Martha in John 11:39. But this noted passage means that the soul of Jesus was not to remain in hell (Hades) long enough for his body that had been placed in the tomb of Joseph to start decaying. That was why it was necesfsary for Jesus to be raised from thedead after three days.

 

Verse 28. Hast made known is past tense as to grammatical form, but it is a prediction that God would fully reveal to his Son the ways of life, orplan of salvation through his own blood. This assurance filled Jesus with joy because of the agreeable countenance or face of his Father.

 

Verse 29. The listeners might not understand the form of language where one writer would speak as it meaning himself, but was really talking for another. To show them that David was not writing about himself personally, Peter reminded them that he had been dead all these years, because his tomb (still occupied) was yet with them, whereas his prediction concerned a person who was to leave his graveafter three days.

 

Verse 30. Having explained that David was not writing about himself, Peter thought it well to account forhis statements. They showed that he was personally interested in Christ because he was to be his (David’s) own famous descendant. The most significant item was that this descendant was some day to sit upon the throne (of course in a spiritual sense) left vacant by the change in dispensations.

 

Verse 31. To do as just predicted, it would be necessary for him tocome forth from the grave so thathe could establish that throne. “Being a prophet,” it was possible for David to make the prediction of the resurrection.

 

Verse 32. We means the apostleswho had seen Jesus after his resur-rection.

 

Verse 33. After all these verses from 16, Peter comes directly again to the purpose of his speech; to explain the meaning of what the multitude had seen and heard. That it was according to a promise that the Holy Ghost was to be shed forth upon the apostles.

 

Verses 34, 35. Coming back to David, Peter reminds them again that the prophet had not ascended to heaven and was therefore not at God’s right hand. That would explain that another noted prophecy could not have meant him (David), for it says that the Lord (who was Christ) was to sit on the right hand of God, until he (Christ) had become a universal conquerer. This prediction is in Psalms 110:1.

 

Verse 36. Peter laid the foundation consisting of prophecy and its fulfillment, citing facts that could not be doubted nor disputed. Upon that foundation he declared that Jesus, the very one they had crucified, had been made by the God of Heaven, both Lord and Christ. The first word means a ruler, and the second denotes one who is anointed. The sentence means that God had anointed his Son to be the ruler of His people.

Verse 37. Pricked is from KATTANUSSO which Thayer defines, “To pain the mind sharply, agitate it vehemently." They were pained because they were convinced they had killed the very One whom God ordained to be the Saviour of the world. That fact also meant to them that some great condemnation was in store for them unless something could be done about it.  In their grief and feeling of guilt, the only thing they could say was to ask the apostles what they should do.

Verse 38. This verse has two distinct parts; command and promise.  The command would have to be obeyed at once in order to obtain the desired result, while the promise would be carried   out according to the Lord’s ownplan, to be observed as we consider the conditions connected therewith. Repent means to turn from a sinful course and choose a righteous one. Be baptized means to be buried in water, the details of which will be discussed at chapter 8:38. For is from
ms, which means in order to, or into, the remission of sins. The gift of the Holy Ghost (on Spirit) was the promise, and it meant that the Holy Ghost was to be given, not that it was to give something to anyone, for it is in no place spoken of as a giver. Besides, in chapter 10:44, 45, the terms “Holy Ghost” and “the gift of the Holy Ghost” are used in the same sense, proving that the promise that Peter meant in  this verse was the Holy Ghost was to be given. The inevitable question that comes up, is what was this gift or when was it to be given? This verse does not answer that question, hence we must look elsewhere for the answer. Chapter 19:2 shows that men did not receive this Holy Ghost simultaneously with repentance and baptism, else Paul would not have asked the question he did, for he thought he was talking to people who had been baptized with “Christian baptism.” The information we are seeking may be found in chapter 8:14-17. The people of Samaria had been baptized just as Peter commanded, yet they had not received the Holy Ghost until the apostles came and laid hands on them.  Hence the conclusion is unavoidable, that when Peter made the promise in chapter 2:38, he meant that if they would repent and be baptized, they would be entitled to the gift of the Holy Ghost whenever an apostle laid hands on them.  

Verse 39. The promise that is meant may be learned from the companion passage in chapter 3: 25, where Peter is speaking on the same subject, but where he calls it “the covenant.” It was first made to Abraham (Genesis 12: 3), and concerned both Jews and Gentiles. That is why our present verse says it is to all that are afar off. That same phrase is used in Ephesians 2:17, where the context plainly indicates that it means the Gentiles. The promise was that both Jew and Gentile were to be offered the blessing of salvation through Christ, who was the promised descendant of Abraham.

Verse 40. To exhort means to insist on doing one’s known duty. Peter had clearly shown the Jews their duty, then it was fitting that he should exhort them to do it. Save yourselves means for them to do their part in  their salvation by performing the duty mentioned in verse 38. Untoward is from SKOLIOS which is defined, “perverse, wicked.” To save themselves from that wicked generation, means to escape the fate awaiting it, by obeying the commands the apostle had just given.

Verse 41. They that gladly received his word were baptized. This is a very significant statement. Baptism, like all other commandments from the Lord, must be acts of faith in order to
benefit one. And when a man has been convinced of the truth, and has been shown his duty as set forth in that truth, he will obey it without hesitation or question. As we proceed in the study of this book, it will frequently be observed that the act of baptism followed the belief of a sinner, and it will be stated in a manner that implies it to be a matter-of-course that if he believes the word’ he will obey.  Unto them is not in the original but is~ supplied by the translators. However, the last verse of the chapter furnishes information that people who were saved (by obedience to the Gospel) were added to the church. We do not know how many of the three thousand were baptized on that day, since the text does not deal with that question. But we may properly con-
clude that ere the day was gone, the “membership” of the newly-founded church had come to be that numerous.   And then, as the days passed by, whenever a personobeyed the Gospel, the
Lord added hfm to the church.

Verse 42. They means the three thousand (and all others daily being saved). Continued steadfastly. Both words come from the Greek word PROSKARTEREO, which Thayer defines, “to
give constant attention to a thing.”  That explains how some of the items of the verse could be observed as the Lord expected, even though the nature of them required only that they be done periodically. One such item is the breaking of bread, which we know was to be done only on the first day of the week (chapter 20:7). This verse is a historical statement of the general practice of the early disciples, and not a set form or order of worship for the public assembly. Besides, some
of the items are too individual in their character to be restricted to the public assembly. Apostles’ doctrine means the teaching of the apostles. In all of their religious activities, whether private
or public, they were guided by the teaching that the inspired apostles had given and were giving them. Fellowship is from KOINONIA, which is defined in Thayer’s lexicon, “The share which one has in anything, participation.” That would include financial contribution, but does not apply to
that item exclusively. And of course all true disciples would make their entire life a matter of prayer, in recognition of the need for divine guidance, and as expressions of their love for and devotion to the Lord.

Verse 43. This fear was not one of terror, but rather a feeling of profound awe settled upon the vast throng who had seen and heard such great things.  They had witnessed the demonstrations that followed the descent of the Holy Spirit. They had also been brought to see the light of divine
truth, and made to rejoice in the pardon of their sins. The wonders and signs were done by the apostles, not by the ones who had been baptized that day. This is another proof that they did not receive the gift of the Holy Ghost at the time of their baptism, for if they had they would have
been able to perform signs and wonders (chapter 10:45, 46; 19:6).  Verse 44. Common is from Komos, and Thayer defines it at this place with the one word that is used in the text. He then explains it  to mean, “belonging to several.” Robinson defines it, “common, shared alike by all.”
This will be more specifically brought out in the next verse.  

Verse 45. Possessions is from KTEMA, and Robinson defines it, “a possession, property, estate,” which agrees with the definition of Thayer, Goods is from a Greek word that has a more general meaning. But since the first word in the passage is shown to apply specifically to real estate, we know the second refers to their personal belongings.   Many of these disciples had come from far countries to attend the feast of Pentecost. They had not intended remaining at Jerusalem so long, consequently had not made preparation for such a prolonged stay. In their newfound joy they were loath to leave the community. This induced the resident disciples to create this common fund by turning all their property into money and placing it in one pool, to
be drawn from according to the needs of the various members. It should be remembered that no apostle instructed the disciples to start this movement, but it was purely a voluntary action upon the part of the disciples. The Bible in no place teaches or encourages the practice of communism or socialism. On the contrary, it teaches the principle of individual holding of property, granted and guaranteed by the law of the land, with the result that as long as the world stands there will
be men who have titles to property, and those who have not; there will be rich and will also be poor people. (See Genesis 23:17-20; Matthew 26:11; 1 Corinthians 16: 2; Galations 2: 10; James 2: 1-5; 4: 13, 14.) This arrangement of the community of goods was not instituted in any city outside of Jerusalem that we know of. It was not a divine system, and finally got some people into serious trouble as we shall see in a later chapter.

Verse 46. Continuing is from the same word as continued steadfastly in verse 42, and has the same definition in each passage. 'The continuing was done daily, hence we know the breaking bread was not the Lord’s Supper, for that was done only on the first day  of the week (chapter 20:7); it referred to partaking of food for material purposes in this passage. It was a season of general visiting and social happy times together as brothers and sisters in Christ. Did eat their meat means they partook of their food.  Singleness of heart means with humbleness and sincerity.

Verse 47. Favor means good will and admiration. It was the people who had this feeling for the disciples, when they beheld how they loved each other.   The opposition of the rulers had not yet been aroused, hence the general good attitude of the multitude had not been corrupted by the spirit of persecution. Added is from PROSTIHEMI, which Thayer defines, “To add, i. e., join to, gather With.” Should does not occur in the original as a separate word, but should be saved all comes from SOZO. That word is defined by Robert Young, “To make or keep sound or safe.” Robinson defines it, “To save, to deliver, to preserve safe.” Thayer defines it, “To save, to keep safe and sound, to rescue from danger or destruction.” The Englishman’s Greek New Testament translates it, “were being saved.” The Lord added these saved ones to the church, which agrees
with Ephesians 5:23, which says that Christ is the Saviour of the body, which is the church (Ephesians 1:22, 23). Outward forms of church membership are necessary for the sake of order in the divine government, but unless the law pertaining to salvation (which is completed in baptism) is obeyed, all such forms of becoming members of a congregation will be ignored by the Lord.