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Act_2:14-36
§
Act_2:14-21
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 [ ïí ̓ ôïé ], 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 ἅðáíôåò 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” [ ἀðὸ ], while Joel says: àֶúÎøåּçé Still, 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 äïí ́ ëïíò — äïí ́ ëáò , 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.
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.
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:
[Act_2:17.— ἐíýðíéá of the text. rec. with E., has been exchanged by Stier and later editors generally for ἐíõðíßïéò , 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.]
[Act_2:20.— ἐðéöáíῆ , text. rec. and Sept.; ðåֹøָà ; Luther and Lechler, in obsolescent German, offenbarlich. The Hebrew signifies terrible, if from éָøָà as usually explained, but glorious, if traced to øָàָä as is done by the Sept. (de Wette).—The words êáὶ ἐðéöáíῆ 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.]