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NASB (UPDATED) TEXT: Act_2:22-28
22"Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know --23this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. 24"But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power. 25"For David says of Him, 'I saw the Lord always in my presence; For He is at my right hand, so that I will not be shaken. 26'Therefore my heart was glad and my tongue exulted; Moreover my flesh also will live in hope; 27Because You will not abandon my soul to Hades, Nor allow Your Holy One to undergo decay. 28'You have made known to me the ways of life; You will make me full of gladness with Your presence.'
Act_2:22 "Men of Israel" These hearers were eyewitnesses to the events of the last week of Jesus' earthly life. They had first-hand knowledge of what Peter was talking about. Those who had spiritual insight responded to the gospel, about three thousand to the first sermon (cf. Act_2:41).
▣ "listen" This is an aorist active imperative. The Spirit's physical manifestation got their attention; now comes the gospel message.
▣ "Jesus the Nazarene" It is often assumed that this is just a parallel to "Jesus of Nazareth." But, this is a rather unusual way to express this. It is just possible that this phrase reflects the Messianic title, "the Branch" (BDB 666, cf. Isa_4:2; Isa_6:13; Isa_11:1; Isa_11:10; Isa_14:19; Isa_53:2; Jer_23:5; Jer_33:15-16; Zec_3:8; Zec_6:12-13). The Hebrew term for "branch" is nezer.
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▣ "a man attested to you by God" Jesus is surely human (i.e., Act_2:23; Rom_1:3), as well as divine (cf. 1Jn_4:1-3).
This is a perfect passive participle. The term means "shown by demonstration." God has clearly and repeatedly revealed Himself in Jesus' words, deeds, and lifestyle. These Jerusalem hearers had seen and heard!
▣ "with miracles and wonders and signs" These hearers were eyewitnesses of all that Jesus did in Jerusalem the last week of His life.
The term "wonders" (teras) meant an unusual sign, usually occurring in the heavens, like Act_2:19-20.
The term "signs" (sçmeion) denotes a special event which conveys meaning or significance. This is a key term in John's Gospel (seven special signs, cf. Joh_2:1-11; Joh_4:46-54; Joh_5:1-18; Joh_6:1-21; Joh_9:1-41; Joh_11:1-57). Signs are not always seen in a positive light (cf. Joh_2:18; Joh_4:48; Joh_6:2). Here it is used as a series of power manifestations which reveal that the new age of the Spirit has begun!
It is interesting that Peter does not spend any time in the first sermon (at least the summary in Acts 2) about Jesus' early life and teachings. The fulfillment of OT prophecy, His predetermined sacrificial death, and His glorious resurrection are the main points.
Act_2:23 "This man" This may be an idiom of contempt (cf. Act_5:28; Act_6:13; Luk_23:14; Joh_9:16; Joh_18:29), but in Act_23:9; Act_20:31-32 it is not a negative idiom. Again the humanity of Jesus is emphasized (cf. Act_2:22)
▣ "delivered over" This term (ekdotos) is found only here in the NT.
NASB "the predetermined plan"
NKJV "the determined counsel"
NRSV "the definite plan"
TEV "God's own plan"
NJB "the deliberate intention"
This is the term horizô in its perfect passive participle form. Its basic meaning is to determine, to appoint, or to fix. In the OT it is used of setting boundaries of land or desires. Luke uses it often (cf. Luk_22:22; Act_2:23; Act_10:42; Act_11:29; Act_17:26; Act_17:31). The cross was not a surprise to God, but had always been His chosen mechanism (i.e., sacrificial system of Leviticus 1-7) for bringing redemption to rebellious humanity (cf. Gen_3:15; Isa_53:10; Mar_10:45; 2Co_5:21).
Jesus' death was no accident. It was the eternal, redemptive plan of God (cf. Luk_22:22; Act_3:18; Act_4:28; Act_13:29; Act_26:22-23). Jesus came to die (cf. Mar_10:45)! The cross was no accident!
▣ "foreknowledge of God" This is the term prognosis (to know before), used only here and in 1Pe_1:2. This concept of God's knowing all of human history is difficult for us to reconcile with human free will. God is an eternal, spiritual being who is not limited by temporal sequence. Although He controls and shapes history, humans are responsible for their motives and acts. Foreknowledge does not affect God's love and election. If so, then it would be conditional on future human effort and merit. God is sovereign and He has chosen that His Covenant followers have some freedom of choice in responding to Him (cf. Rom_8:29; 1Pe_1:20).
There are two extremes in this area of theology: (1) freedom pushed too far: some say God does not know the future choices and actions of humans (Open Theism, which is a philosophical extension of Process Thought) and (2) sovereignty pushed too far, which becomes God choosing some to heaven and some to hell (supralapsarianism, double-edged Calvinism). I prefer Psalms 139!
▣ "you" Peter asserts the guilt and duplicity for Jesus' death to these Jerusalem hearers (cf. Act_3:13-15; Act_4:10; Act_5:30; Act_10:39; Act_13:27-28). They were not part of this rabble that called for His crucifixion; they were not members of the Sanhedrin that brought Him to Pilate; they were not Roman officials or soldiers who crucified Him, but they are responsible, as we are responsible. Human sin and rebellion forced His death!
▣ "nailed to a cross" Literally this is the term "fastening" (prospçgnumi). It is used only here in the NT. It implies both a nailing and a tying to a cross. In Act_5:30 the same process was described as "hanging on a tree." The Jewish leaders did not want Jesus stoned for blasphemy as Stephen later was (cf. Acts 7), but they wanted Him crucified (Louw and Nida say this hapax legomenon may be equivalent to stauroô, crucify, [p. 237 footnote 9]). This was probably connected to the curse of Deu_21:23. Originally this curse related to public impaling and improper burial, but by Jesus' day the rabbis had linked it to crucifixion. Jesus bore the curse of the OT law for all believers (cf. Gal_3:13; Col_2:14).
▣ "godless men" Literally this is "lawless men" and refers to the Romans.
Act_2:24 "God raised Him" The NT affirms that all three persons of the Trinity were active in Jesus' resurrection:
1. the Spirit (cf. Rom_8:11)
2. the Son (cf. Joh_2:19-22; Joh_10:17-18)
3. and most frequently the Father (cf. Act_2:24; Act_2:32; Act_3:15; Act_3:26; Act_4:10; Act_5:30; Act_10:40; Act_13:30; Act_13:33-34; Act_13:37; Act_17:31; Rom_6:4; Rom_6:9)
The Father's actions were confirmation of His acceptance of Jesus' life, death, and teachings. This was a major aspect of the early preaching of the Apostles. See Special Topic: The Kerygma at Act_2:14.
▣ "putting an end to the agony of death" This term can mean (1) literally, birth pains (Classical Greek, cf. Rom_8:22) (2) metaphorically the problems before the Second Coming (cf. Mat_24:8; Mar_13:8; 1Th_5:3). Possibly it reflects the Hebrew terms "snare" or "noose" in Psa_18:4-5; Psa_116:3, which were OT metaphors of judgment (cf. Isa_13:6-8; Jer_4:31).
▣ "since it was impossible for Him to be held in its power" Joh_20:9 also links Jesus' resurrection to OT prophecy (cf. Act_2:25-28). Jesus went to Hades for a purpose (cf. 1Pe_3:19; 1Pe_4:6). When He left He took the righteous believers with Him (cf. 2Co_5:6; 2Co_5:8)!
Act_2:25 "For David says of Him" This is a quote from Psa_16:8-11. Peter is asserting that Psalms 16 is Messianic (as does Paul in Act_13:36; these are the only two quotes of Psalms 16 in the NT) and that it refers directly to Jesus. Jesus' resurrection is the Psalmists hope and the NT believer's hope.
Act_2:26 "hope" This term is not used in the Gospels, but is used in Acts to describe the faith of believers in the future consummation of the gospel promises (cf. Act_23:6; Act_24:15; Act_26:6-7; Act_28:20). It is used often in Paul's writing, but in several senses connected to the eternal redemptive plan of God. See Special Topic following.
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Act_2:27 "hades" This is the Greek term for the holding place of the dead. It is equivalent to the Hebrew term Sheol in the OT. In the OT the afterlife was described as a conscious existence with one's family, but there was no joy or fellowship. Only the progressive revelation of the NT more clearly defined the afterlife (i.e., heaven and hell).
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▣ "'Nor allow your holy one to undergo decay'" This was an obvious Messianic reference relating to the death, but not corruption of the Promised One, the Anointed One, the Holy One (cf. Psa_49:15; Psa_86:13).
Act_2:28 "you will make me full of gladness with your presence" This phrase implies a personal, joyful experience with the Father (Act_2:22-28) in heaven by means of the death of the Messiah (cf. Isa_53:10-12). This same positive view of personal fellowship with God in the afterlife is recorded in Job_14:14-15; Job_19:25-27.