Acts 2

2:6 "when this sound occurred" This could refer to

the noise of the rushing wind (cf. Acts 2:2)
the believers speaking in other languages (cf. Acts 2:4)

NASB, NRSV, NJB, REB	"bewildered"
NKJV, Peshitta	"confused"
TEV	"excited"

This same term is used in the Septuagint in Gen. 11:7,9, relating to the confusion of languages at the Tower of Babel. I think Pentecost is the symbolic reversal of the nationalism begun at the Tower of Babel.

first, in punishment for mankind's sinful rejection of God's will to disperse
second, for mankind's protection from a one-world government

The Jerome Biblical Commentary, vol. 2, p. 172, further reinforces this view by the use of diamezizō in Acts 2:3, which is a rare term, but also used in the Septuagint of Deut. 32:8 for dispersion of the Tower of Babel. Believers are no longer separated by nationality! See note at Acts 9:22.

▣ "the crowd came together" This implies that this occurred in the temple area because a great crowd could not fit in a small upper room or in the small streets of Jerusalem.

▣ "And how is it that we each hear them in our own language to which we were born" This may have been a miracle of hearing, not necessarily speaking (cf. Acts 2:8 and 11). If this many people, all speaking a different language, spoke at the same time it would be confusion. This is the theological reversal of The Tower of Babel (cf. Genesis11).

This is the Greek term dialektos (cf. Acts 2:8), from which we get the English term "dialect." Luke uses this term often in Acts (cf. Acts 1:19; 2:6,8; 21:40; 22:2; 26:14). It is used in the sense of "language." These Jews heard about Jesus in their mother dialect. This was meant to be a confirming sign to them of the truthfulness of the new message about God and His universal inclusion!

SPECIAL TOPIC: THE FEASTS OF ISRAEL

2:7,12 Notice all the different terms expressing high emotions in this context.

sunechō, "bewildered" (Acts 2:6)
existēmi, "amazed" (Acts 2:7)
thaumazō, "astonished" (Acts 2:7)
diaporeō, "perplexed" (Acts 2:12)

▣ "Why, are not all these who are speaking Galileans" This rhetorical question (expecting a "yes" answer) was asked because of their northern accent (i.e., dialect, cf. Matt. 26:73). The word "why" reflects the Greek term idou (behold), used twenty three times in Acts and Luke.

2:9 "Parthians, Medes, Elamites, and residents of Mesopotamia" All of these groups were from the Fertile Crescent (Mesopotamia), where Abraham was called from (Ur of the Chaldees, cf. Gen. 11:28) and from where Israel and Judah had been exiled (Assyrian, Babylonian).

▣ "Judea" This has caused many questions.

Why is Judea listed between two other unrelated countries?
Why is it listed without the ARTICLE, which would be grammatically correct?
Why would it surprise people of Judea that Galileans spoke Aramaic?

Because of these questions many have that supposed an early scribal error has occurred and this term refers to another nation.

Tertullian, Augustine ‒ Armenia
Jerome ‒ Syria
Chrysostom, Erasmus ‒ India
for several modern suggestions see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 293.

However, the text is supported according to Bruce M. Metzger. . . ("by all Greek witnesses, and almost all versionsal and patristic witnesses. . .), p. 293.

2:9-10 "Cappadocia, Pontus and Asia, Phrygia and Pamphylia" These were groups from modern Turkey.

2:10 "Egypt and the district of Libya around Cyrene" These were groups from North Africa.

▣ "from Rome" Jewish pilgrims who were converted on this occasion may have been the origin of the church in Rome.

▣ "proselytes" This refers to Gentile converts to Judaism who were required

to keep the Mosaic law
if males be circumcised
to baptize themselves before three witnesses
when possible to offer a sacrifice in the temple in Jerusalem

They were present in Jerusalem because all Jewish males were required to attend the three major feast days annually (cf. Exodus 23 and Leviticus 23).

2:11 "Cretans" This was a large island in the Mediterranean close to Turkey. It may have stood as a collective term for all the islands of the Aegean.

▣ "Arabs" This would refer to the descendants of Ishmael. There were numerous Arab tribes spread out across the southern Near East. This list represented to Jewish people of the first century the entire known world. It may be imagery similar to the seventy languages of the world as a Jewish symbol of all humanity (cf. Luke 10). This same idea is expressed in Deut. 32:8 in the LXX.

2:12 These pilgrims recognized this special event as a sign of significance. Peter seizes the moment to answer their questions.

2:13 "They are full" This is a PERIPHRASTIC PERFECT PASSIVE INDICATIVE, which asserts that these disciples had drunk themselves into a state of drunkenness and they remained intoxicated.

▣ "sweet wine" One explanation of the situation was that these followers of Jesus were drunk (cf. Eph. 5:18a). How did drunkenness explain the linguistic abilities? I am sure there was also an atmosphere of excitement and joy.

SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM

÷ACTS 2: 14-21

NASB (UPDATED) TEXT: ACTS 2: 14-21
¹⁴But Peter, taking his stand with the eleven, raised his voice and declared to them: "Men of Judea and all you who live in Jerusalem, let this be known to you and give heed to my words. ¹⁵"For these men are not drunk, as you suppose, for it is only the third hour of the day; ¹⁶but this is what was spoken of through the prophet Joel:
¹⁷'And it shall be in the last days,' God says,
'That I will pour forth of My Spirit on all mankind;
And your sons and your daughters shall prophesy,
And your young men shall see visions,
And your old men shall dream dreams;
¹⁸Even on My bondslaves, both men and women
I will in those days pour forth of My Spirit
And they shall prophesy.
¹⁹'And I will grant wonders in the sky above
And signs on the earth below,
Blood, and fire, and vapor of smoke.
²⁰'The sun will be turned into darkness
And the moon into blood,
Before the great and glorious day of the Lord shall come.
²¹'And it shall be that everyone who calls on the name of the Lord will be saved.'

2:14 "Peter" Just think, of all the disciples, Peter was the one to preach the first Christian sermon! The one who denied knowing Jesus three times (cf. Luke 23)! Peter's change from cowardice and denial to boldness and spiritual insight is another evidence that the age of the Spirit had dawned with life-changing power. This is his first recorded sermon in Acts. It (i.e., like all Apostolic sermons) shows us the content and emphasis of the preaching of the Apostles. The apostolic sermons of Peter and Paul, as well as the sermon of Stephen in Acts 7, form a theological summary of the basic tenets of the gospel.

SPECIAL TOPIC: THE GOSPEL

▣ "with the eleven" This shows two things:

Peter is still the spokesman for the Apostolic group. He does not speak alone or on his own authority. The Spirit speaks uniquely through this whole group of called, eyewitnesses.
Matthias, though we know nothing about his ministry, has officially become part of the Apostolic group (cf. Acts 1:15-26).

▣ "Men of Judea and all who live in Jerusalem" The people (local Jews) addressed here seem to be different from the pilgrims delineated by nationality in Acts 2:7-11.

▣ "Let this be known to you and give heed" These are both IMPERATIVES. The first is a PRESENT ACTIVE and the second an AORIST MIDDLE (deponent). Peter wants their undivided attention.

This phrase is apparently a Semitic idiom. It is used twice to introduce Peter's sermons (cf. Acts 2:14; 4:10) and twice with Paul (cf. Acts 13:38; 28:28). Luke was a Gentile convert as an adult. This vestige of Semitic idioms shows that Luke does not create the sermons in Acts for his own theological purposes, but faithfully summarizes his sources. There are many hints of Semitic (i.e., Aramaic) influence in Acts 1-15, but they cease beginning with Luke's personal account (i.e., "we" sections of Acts).

2:15 "these men are not drunk" Peter, responding to the charge in Acts 2:13, says it was too early for Orthodox Jews to drink wine. This follows the rabbinical interpretation of Exod. 16:8 (cf. E. M. Blaiklock, Tyndale NT Commentary Series, Acts, p. 58).

▣ "third hour" This would have been 9:00 A.M. It was the time of the daily morning sacrifice (i.e., the Continual) in the temple. It had become a special prayer time for Jews.

The "third hour" is a Jewish time indicator. New Testament authors (esp. John) use both Jewish and Roman time indicators. Only context can determine which is being used.

2:16 "this is what was spoken of through the prophet Joel" This is a quote from Joel 2:28-32 from the Septuagint. Jesus Himself may have been the source of identifying this prophetic passage as being fulfilled (cf. Luke 24:27,45).

2:17 "in the last days" This phrase is Luke's alteration of the Septuagint's text and should not be in capital letters. In the OT this phrase referred to the end of time and the coming of the Messianic Age. In the NT the "last days" referred to the overlapping of the two Jewish ages. The New Age began at Jesus' incarnation in Bethlehem and will last until His Second Coming. We live in the tension between "the already" and "the not yet" of the Kingdom of God.

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

SPECIAL TOPIC: THE LAST DAYS

SPECIAL TOPIC: THE KINGDOM OF GOD

▣ "God says" Codex Bezae, MS D, has kurios (Lord). Does Kurios refer to YHWH or to Jesus, the Messiah? It is surely possible that Theos (God) was a scribal attempt to clarify the speaker.

SPECIAL TOPIC: Lord (adon and kurios)

▣ "I will pour forth My Spirit on all mankind" Note the universal element (cf. Acts 2:39). All the old traditional barriers are down in Christ (cf. 1 Cor. 12:13; Gal. 3:28; Eph. 2:11-3:13; Col. 3:11). Although no Jew-Gentile distinction is mentioned in Joel 2, notice Acts 2:28, which implies no distinctions. YHWH is sharing His Spirit with all humans made in His image (literally, "all flesh"), which is asserted in Gen. 1:26-27.

SPECIAL TOPIC: POURED OUT

SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT

SPECIAL TOPIC: WOMEN IN THE BIBLE

▣ "sons and your daughters shall prophesy. . .both men and women, I will pour forth My Spirit" This may be a specific fulfillment of Num. 11:29. Note that there is no gender distinction. I list several helpful books in the Special Topic below, III. #3.

▣ "prophecy" There are at least two ways to understand this term:

in the Corinthian letters this term refers to sharing or proclaiming the gospel (cf. Acts 14:1; Acts 2:17)
the book of Acts mentions prophets (cf. Acts 12:27; 13:1; 15:32; 22:10, even prophetesses, 21:9)

The problem with this term is, how does the NT gift of prophecy relate to OT prophets? In the OT prophets are the writers of Scripture. In the NT this task is given to the original twelve Apostles and their helpers. As the term "apostle" is retained as an ongoing gift (cf. Eph. 4:11) but with a changed tasks after the death of the Twelve, so too, the office of prophet. Inspiration has ceased, there is no further inspired Scripture (cf. Jude 3,20). New Testament prophets' primary task is the proclamation of the gospel, but also a different task, possibly how to apply NT truths to current situations and needs.

SPECIAL TOPIC: PROPHECY (NT)

SPECIAL TOPIC: PROPHECY (OT)

SPECIAL TOPIC: APOSTLE, #4

SPECIAL TOPIC: INSPIRATION

▣ "young men. . .old men" Note that there is no age distinction.

SPECIAL TOPIC: HUMAN AGING

2:18 "even on my bondslaves" Notice that there is no socioeconomic discrimination. Peter has added the term "prophesy" to Joel's quote. It is not in the Masoretic Hebrew text or the Greek Septuagint, but it is implied from Acts 2:17.

As Luke 24 (Acts 2:3,6,12,17,32,36,40,51) has several textual variants, so too, Acts (i.e., 2:11,18,37,44). These variants are often related to a longer (19,983 words) text found in MS D (Bezae from the 5^th century) and in a few Old Latin versions (it^d from the 5^th century). Usually this western family of Greek manuscripts adds phrases, but in Luke/Acts it has the same shorter readings. Most English translations include all the Alexandrian family of manuscripts' shorter version (18,401 words).

See Introduction to Acts, "Opening Statements," E.

SPECIAL TOPIC: TEXTUAL CRITICISM

2:19-20 This is apocalyptic language, which is obvious because Peter asserts that this was fulfilled, yet none of these specific natural phenomena occurred, except possibly the darkness while Jesus was on the cross (see F. F. Bruce, Answers to Questions, p. 75, where he asserts that this could refer to astronormal events on the day of Jesus' death). It speaks in figurative language of the coming of the Creator and Judge. In the OT His comings may be for blessing or judgment. All creation convulses at His approach (cf. Isa. 13:6ff and Amos 5:18-20). In the OT prophecy there is no obvious distinction between the Incarnation (first coming) and the Parousia (second coming). The Jews were expecting only one coming and that of a powerful Judge/Deliverer (i.e., Acts 1:6). A very helpful book on apocalyptic language is D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking Prophetic and Apocalyptic Language.

SPECIAL TOPIC: APOCALYPTIC LITERATURE

2:20 "the Great and Glorious Day of the Lord" The term "glorious" is from the same root as epiphaneia, which is often used of Jesus' Second Coming (i.e., "face to face appearing," cf. 1 Tim. 6:14; 2 Tim. 1:10; 4:1,8; Titus 2:13).

SPECIAL TOPIC: THE SECOND COMING (terms)

SPECIAL TOPIC: The Day of the Lord (NT)

2:21 "everyone" Here is the universal element again (cf. Acts 2:17 and 39). Jesus died for the sin/sins of the entire world (cf. John 1:12,29; 3:16; 4:42; 12:47; Rom. 5:18; 1 Tim. 2:4; 4:10; Titus 2:11; 3:4; Heb. 2:9; 2 Pet. 3:9; 1 John 2:2; 4:14). Notice the Spirit is poured on all mankind (cf. Acts 2:17).

Oh how I love "everyone," "whosoever," "all," "as many as"! Everything that needs to be done for the whole world to be saved, has been done in Christ (cf. Rom. 5:12-21). Sin no longer separates, only unbelief! The great message of the Bible is that the Creator welcomes all in Christ! Come! Come! Come (i,e., Isaiah 55; Rev. 22:17)!

▣ "who calls" This is an AORIST MIDDLE SUBJUNCTIVE. Human response is part of God's plan for salvation (cf. Joel 2:32; John 1:12, 3:16; and Romans 10:9-13). Individual human beings are called (cf. Acts 2:39) on to repent (cf. Acts 2:38) and believe the gospel, and to enter into a personal relationship with God through Christ (cf. Acts 3:16,19; 20:21; Mark 1:15). Jesus died for the whole world; the mystery is why some respond to the Spirit's wooing (cf. Acts 2:39; John 6:44,65) and some do not (cf. 2 Cor. 4:4).

SPECIAL TOPIC: CALLED

SPECIAL TOPIC: What Does It Mean to "Receive," "Believe," "Confess/Profess," and "Call Upon"?

SPECIAL TOPIC: TThe Name of the Lord (NT)

▣ "on the name of the Lord" In Joel 2 this would refer to YHWH, but here it refers to Jesus. It has both a personal and a doctrinal element.

SPECIAL TOPIC: NAMES FOR DEITY, D.

SPECIAL TOPIC: "THE NAME" OF YHWH

▣ "will be saved" In this context, this refers to spiritual salvation, while in Joel it probably meant physical deliverance from God's wrath (cf. Acts 2:40). The term "saved" (FUTURE PASSIVE INDICATIVE) is used in the OT of physical deliverance (cf. Matt. 9:22; Mark 6:56; James 5:14,20). However, in the NT it was used as imagery for spiritual salvation or deliverance from God's wrath (ex. James 1:21; 2:14; 4:12). God's heart beats for the salvation of all men and women made in His image (cf. Gen. 1:26-27); made for fellowship!

SPECIAL TOPIC: SALVATION (OT)

SPECIAL TOPIC: GREEK VERB TENSES USED FOR SALVATION

SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE

÷ACTS 2:22-28

NASB (UPDATED) TEXT: ACTS 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.'

2:22 "Men of Israel" These hearers (i.e., local Jews and Jewish pilgrims) 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 responded to the first sermon (cf. Acts 2:41).

▣ "listen" This is an AORIST ACTIVE IMPERATIVE. The Spirit's physical manifestation got their attention; now comes the gospel message. Notice there is a divine aspect to salvation and a mandated human response.

SPECIAL TOPIC: JESUS THE NAZARENE

▣ "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" (i.e., from the root of David, BDB 666, cf. Isa. 4:2; 6:13; 11:1,10; 14:19; 53:2; Jer. 23:5; 33:15-16; Zech. 3:8; 6:12-13). The Hebrew term for "branch" is nezer.

▣ "a man attested to you by God" Jesus is surely human (i.e., "a man," cf. John 1:14; Rom. 1:3; Gal. 4:4; Phil. 2:7,8; 1 Tim. 3:16; Heb. 2:14; 1 John 1:1-2), as well as divine (cf. John 1:1-14; both are crucial, 1 John 4:1-3).

This VERB 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!

SPECIAL TOPIC: GNOSTICISM

▣ "with miracles and wonders and signs" These hearers were eyewitnesses of all that Jesus did in Jerusalem the last week of His life. These events always point toward the presence of God in time. These terms often occur together in Acts (cf. 2:22,43; 4:30; 5:12; 6:8; 7:36; 8:13; 14:3; 15:12).

The term "wonders" (teras) meant an unusual sign, usually occurring in the heavens, like Acts 2:19-20.

The term "signs" (sēmeion) denotes a special event which conveys meaning or significance. This is a key term in John's Gospel (seven special signs, cf. John 2:1-11; 4:46-54; 5:1-18; 6:1-15,16-21; 9:1-41; 11:1-57). Signs are not always seen in a positive light (cf. John 2:18; 4:48; 6:2). Here it is used as a series of power manifestations which reveal that the New Age of the Spirit has begun in Jesus!

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.

SPECIAL TOPIC: SIGN (OT)

SPECIAL TOPIC: FOREKNOWLEDGE

2:23 "This Man" This may have been a cultural idiom of contempt (cf. Acts 5:28; 6:13; Luke 23:14; John 9:16; 18:29), but in Acts 23:9 and 20:31-32 it is not a negative idiom. Again the humanity of Jesus is emphasized (cf. John 1:14; Rom. 1:3; Gal. 4:4; Phil. 2:7-8; 1 Tim. 3:16; Heb. 2:14; 1 John 1:1-2).

▣ "delivered over" This term (ekdotos) is found only here in the NT. Notice Jesus was revealed by specific choices.

God's plan
Sanhedrin's plan
Judas' plan
Pilates' plan
Jewish mob's plan

but all to a predetermined divine purpose!

NASB	"the predetermined plan"
NKJV	"the determined counsel"
NRSV	"the definite plan"
TEV	"God's own plan"
NJB, REB	"the deliberate intention"
Peshitta	"who was chosen for this purpose"

This is the term horizō 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. Luke 22:22; Acts 2:23; 10:42; 11:29; 17:26,31). 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; Mark 10:45; 2 Cor. 5:21). See a good brief discussion on OT and NT terms in Millard Erickson, Christian Theology, 2^nd ed., pp. 373-381.

Jesus' death was no accident. It was the eternal, redemptive plan of God (cf. Luke 22:22; Acts 3:18; 4:28; 13:29; 26:22-23). Jesus came to die (cf. Mark. 10:45)! The cross was no accident!

▣ "foreknowledge of God" This is the term prognosis (to know before), used only here and in 1 Pet. 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 (i.e., Eph. 2:8-9). God is sovereign and He has chosen that His Covenant followers have some freedom of choice in responding to Him (cf. Rom. 8:29; 1 Pet. 1:20).

There are several extremes in this area of theology:

freedom pushed too far (Pelagius)
some say God does not know the future choices and actions of humans (Open Theism, which is a philosophical extension of Process Thought)
sovereignty pushed too far, which becomes God choosing some to heaven and some to hell (supralapsarianism, double-edged Calvinism).

SPECIAL TOPIC: ELECTION

SPECIAL TOPIC: WHAT DOES IT MEAN TO "RECEIVE," "BELIEVE," "CONFESS/PROFESS," AND "CALL UPON"?

▣ "you" Peter asserts the guilt and duplicity for Jesus' death to these Jerusalem hearers (cf. Acts 3:13-15; 4:10; 5:30; 10:39; 13:27,28). They were

not part of this rabble before Pilate who called for Jesus' crucifixion
not members of the Sanhedrin that brought Him to Pilate
not Roman officials or soldiers who crucified Him

but they are responsible, as we are responsible. Human sin and rebellion forced His death! This is the theological paradox and mystery of a sovereign God who gives free will to humans, before and after the Fall!

SPECIAL TOPIC: THE FALL OF MANKIND

▣ "nailed to a cross" Literally this is the term "fastening" (prospēgnumi). It is used only here in the NT. It implies both a nailing and a tying to a cross. In Acts 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 stauroō, crucify, [p. 237 footnote 9]). This was probably connected to the curse of Deut. 21:23. Originally this curse related to public impaling after death and improper burial, but by Jesus' day the rabbis had linked it to Roman crucifixion.

Jesus bore the curse of the OT law for all believers (cf. Gal. 3:13; Col. 2:14).

SPECIAL TOPIC: CRUCIFIXION

▣ "godless men" Literally this is "lawless men" and refers to the Romans. It denoted those who did not have knowledge of the Law of Moses and, therefore, were "lawless."

2:24 "God raised Him" The NT affirms that all three persons of the Trinity were active in Jesus' resurrection:

the Spirit (cf. Rom. 8:11)
the Son (cf. John 2:19-22; 10:17-18)
and most frequently the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9)

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.

SPECIAL TOPIC: RESURRECTION

▣ "putting an end to the agony of death" This term can mean

literally, birth pains (Classical Greek, cf. Rom. 8:22)
as imagery for the problems before the Second Coming or possibly the destruction of Jerusalem and the temple (cf. Matt. 24:8; Mark 13:8; 1 Thess. 5:3)
possibly it reflects the Hebrew terms "snare" or "noose" in Ps. 18:4-5 and 116:3, which were OT imagery for judgment (cf. Isa. 13:6-8; Jer. 4:31)

SPECIAL TOPIC: BIRTH PAINS

▣ "since it was impossible for Him to be held in its power" John 20:9 also links Jesus' resurrection to OT prophecy (cf. Acts 2:25-28). Jesus went to Hades for a purpose (cf. 1 Pet. 3:19; 4:6). When He left He took the righteous believers with Him (cf. 2 Cor. 5:6,8)!

SPECIAL TOPIC: WHERE ARE THE DEAD?

2:25 "For David says of Him" This is a quote from Ps. 16:8-11. Peter is asserting that Psalm 16 is Messianic (as does Paul in Acts 13:35; these are the only two quotes of Psalm 16 in the NT) and that it refers directly to Jesus. Jesus' resurrection is the Psalmists hope and the NT believer's hope.

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. Acts 23:6; 24:15; 26:6,7; 28:20). It is used often in Paul's writing, but in several senses connected to the consummation of the eternal redemptive plan of God.

SPECIAL TOPIC: HOPE

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, but silent, 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). For a good brief discussion of the afterlife, see William Hendriksen, The Bible On the Life Hereafter.

SPECIAL TOPIC: WHERE ARE THE DEAD?

▣ "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. Ps. 49:15 and 86:13; see notes online).

SPECIAL TOPIC: THE HOLY ONE

2:28 "you will make me full of gladness with your presence" This phrase implies a personal, joyful experience with the Father (Acts 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; 19:25-27; Dan. 12:2-3.

÷ACTS 2:29-36

NASB (UPDATED) TEXT: ACTS 2:29-36
²⁹"Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. ³⁰"And so, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, ³¹he looked ahead and spoke of the resurrection of the Christ, that
He was neither abandoned to Hades,
nor did His flesh suffer decay.
³²"This Jesus God raised up again, to which we are all witnesses. ³³"Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear. ³⁴"For it was not David who ascended into heaven, but he himself says:
'The Lord said to my Lord,
"Sit at My right hand,
³⁵Until I make Your enemies a footstool for Your feet."'
³⁶"Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified."

2:29-31 It is not easy for modern western readers to follow Peter's analysis of this Psalm because he is using rabbinical hermeneutical procedures (this is also true of the book of Hebrews). Peter may have heard this argument in the synagogue for the coming Messiah and now knows it refers to Jesus of Nazareth.

SPECIAL TOPIC: RABBINICAL HERMENEUTICAL TECHNIQUES

2:29 Peter shows that Psalm 16, although in some ways referring to David (especially 16:10b), cannot completely refer to David (this is similar to Psalm 22).

▣ "I may confidently say. . ." See SPECIAL TOPIC: BOLDNESS

2:30 "he was a prophet" The Jews believed that God spoke through prophets. Moses is called a prophet (cf. Deut. 18:18). The OT books of Joshua, Judges, I and 2 Samuel, and I and 2 Kings were known in the Jewish canon as "the former prophets." After the death of the last prophet, Malachi, the rabbis considered revelation as ceasing. It was in this Jewish sense of the term (i.e., Scripture writer) that David is considered a prophet. Earlier in the OT God had revealed

to Moses (cf. Genesis 49) that the Messiah would be from the tribe of Judah
in 2 Samuel 7 God revealed that He would be of the royal line of David
in Psalm 110 God further revealed that He would also be of the priestly line of Melchizedek (cf. Genesis 14; Acts 2:34-35; the book of Hebrews)

SPECIAL TOPIC: PROPHECY (OT)

▣ "God had sworn to him with an oath to seat one of his descendants on his throne" This is a summary or composite reference to 2 Sam. 7:11-16; 1 Chronicles 17; Ps. 89:3-4; or 132:11. This shows that God's ancient intent is to be fulfilled in Jesus of Nazareth. His death and resurrection were not plan B, but God's pre-determined, pre-creation plan of redemption (cf. Acts 2:23; 3:18; 4:28; 13:29; Eph. 2:11-3:13).

SPECIAL TOPIC: ANOINTING IN THE BIBLE

2:31 "the Christ" This is the Greek translation of "the Messiah" or literally "the Anointed One." Not only was Jesus son of David, King of Israel, but Son of God and seated on the heavenly throne (cf. Psalm 110).

SPECIAL TOPIC: MESSIAH

SPECIAL TOPIC: OT TITLES FOR THE SPECIAL COMING ONE

▣ "He was neither abandoned to Hades,

Nor did His flesh suffer decay"

This is not marked off as an OT quote in the 1995 NASB (updated) text. It is obviously referring to Psalm 16.

SPECIAL TOPIC: FLESH (sarx)

SPECIAL TOPIC: HADES.

2:32-33 "Jesus. . .God. . .Spirit" Although the word "trinity" is never used in the Bible, the concept of a triune God is demanded by

the Deity of Jesus
the personality of the Spirit

The Bible communicates this concept by mentioning the three persons of the Trinity in single context (cf. Acts 2:32-33; Matt. 28:19; 1 Cor. 12:4-6; 2 Cor. 1:21-22; 13:14; Eph. 4:4-6 and 1 Pet. 1:2).

SPECIAL TOPIC: SON OF GOD

SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT

SPECIAL TOPIC: THE TRINITY

2:32 "This Jesus God raised up again" See full note at Acts 2:24.

SPECIAL TOPIC: RESURRECTION

▣ "to which we are all witnesses" This refers to those who saw the resurrected Christ. See chart of the post-resurrection appearances from Paul Barnett, Jesus and the Rise of Early Christianity, p. 185.

SPECIAL TOPIC: JESUS' POST-RESURRECTION APPEARANCES

2:33 "having been exalted" See SPECIAL TOPIC: THE ASCENSION

▣ "to the right hand of God" This is anthropomorphic imagery for the place of power, authority, and intercession (cf. Rom. 8:34; Heb. 7:25; 9:24; 1 John 2:1), which is taken from Ps. 110:1 (quoted more than any other Psalm in the NT) or Ps. 118:16. God is eternal Spirit, present throughout physical and spiritual creation. Humans must use earth-bound language and concepts to speak of Him, but they are all

negations
analogies
metaphors

Even the word "Father" to describe God or "Son" to describe Jesus is imagery. All imagery breaks down at some point. They are meant to convey a central truth or concept about Deity. Be careful of literalness! Surely you do not expect to see an old man, a young man on a throne and a white bird circling overhead.

SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (anthropomorphic language)

▣ "the promise of the Holy Spirit" The OT promised a new day of Spirit-led righteousness, made operative by the work of the Messiah. The fullness of the indwelling Spirit was not possible before Jesus' death, resurrection, and ascension (cf. John 7:39).

John 7:39, the new day has arrived
Gal. 3:14, the blessing of Abraham (cf. Gen. 12:3) is now available to the whole world
Eph. 1:13, believers in this new age are sealed by the Spirit

SPECIAL TOPIC: SPIRIT (pneuma) in the NT

SPECIAL TOPIC: Lord (adon and kurios)

▣ "He has poured out" See SPECIAL TOPIC: POURED OUT

▣ "which you both see and hear" This is the continuing emphasis in this sermon on the eyewitness nature of these hearers (cf. vv. 14,22,32,33,36). They knew what Peter said was true because they were there. Lawyers call this primary source evidence (see same type of affirmation in 1 John 1).

2:34 "the Lord said to my lord" This is a quote from Psalm 110:1 (YHWH...Adon). Jesus uses this Psalm in Matt. 22:41-46. In the NT it shows the dual aspect of the kingdom; Jesus is already at God's right, but His enemies are not yet His footstool. This shows the "already but not yet" nature of NT revelation.

SPECIAL TOPIC: NAMES FOR DEITY, D.

2:36 "Let all the house of Israel" This refers to the Jewish leadership and people, the very ones Peter is addressing. He is asserting that OT prophecy is fulfilled and culminated in Jesus of Nazareth.

SPECIAL TOPIC: THE KINGDOM OF GOD

NASB	"know for certain"
NKJV, Peshitta	"know assuredly"
NRSV	"know with certainty"
TEV	"know for sure"
NJB	"can be certain"

This reflects two Greek words, the ADVERB aphalōs which means "to fasten securely" (imagery for certainty, cf. Acts 16:23) and the PRESENT ACTIVE IMPERATIVE of ginōskō, "to know." These eyewitnesses of Jesus' last week, death, and resurrection could have no doubt about the truthfulness of Peter's words.

▣ "that God has made Him both. . ." At first this phrase may infer that God rewarded Jesus because of His sinless and servant life (cf. Rom. 1:4). In history this is the heresy known as "adoptionsim" (see SPECIAL TOPIC: ADOPTIONISM). It is a mystery how the preexistent, divine Logos can be "rewarded," but apparently that is true without questioning His person! He was "Lord," "Lord of Lords," "Lord of all" from birth (i.e., incarnation)! Please read the Special Topic above!

▣ "Lord and Christ" The term "lord" (kurios) can be used in a general sense or in a specific theological sense (cf. Acts 2:21). It can mean

"mister," "sir" (i.e., the initial response of the woman in John 4), "master," "owner," "husband"
"the full God-man"

The OT usage of this term (adon) came from the Jews' reluctance to pronounce the covenant name for God, YHWH, from the Hebrew VERB "to be" (cf. Exod. 3:14). They were afraid of breaking the commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7, Deut. 5:11). They thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word adonai, which had a similar meaning to the Greek word, Kurios (Lord).

The NT authors used this term to describe the full Deity of Christ. The phrase "Jesus is Lord" was the public confession of faith and baptismal formula of the early church (cf. Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:11).

"Christ" was the Greek equivalent of the Hebrew term messiah, which meant "an anointed one" (cf. Acts 2:31,36; 3:18,20; 4:26; 5:42; 8:5; 9:22; 17:3; 18:5,28; 26:23). It implied "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets, were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3).

By using both of these OT titles for Jesus of Nazareth, Luke asserts both His Deity (cf. Phil. 2:6-11) and His Messiahship (cf. Luke 2:11). This surely sets the stage for the proclamation (kerygma) of the other sermons in Acts!

SPECIAL TOPIC: CHRIST JESUS AS LORD

SPECIAL TOPIC: SON OF GOD

SPECIAL TOPIC: MESSIAH

▣ "this Jesus" The designation "this Jesus" (cf. Acts 2:23,32,36) links Peter's proclamation of the historical Jesus to the resurrected, exalted Christ. Both concepts are true. There is no biblical distinction between the earthly Jesus and the Jesus of faith!

This text is one of several texts used in the Arian and Athanasian debates over the deity of Jesus. The following list is taken from Millard Erickson's Christian Theology, 2^nd ed., p. 713, who he takes from Athanasius, "Four Discourses Against the Arians."

texts that suggest the "son" is a created person ‒ Acts 2:36; Rom. 8:29; Col. 1:15; Heb. 3:2 and Prov. 8:22
texts that the Father is the only true God ‒ e.g., John 17:3; Luke 18:19
texts that express Jesus' inferiority to the Father ‒ e.g., John 14:8
texts that express Jesus' humanity ‒ e.g., Mark 13:22; John 4:6; Matt. 26:38-39

▣ "whom you crucified" Peter accused these inhabitants of Jerusalem with duplicity in Jesus' death. All fallen humans are equally involved in the guilt. See note at Acts 2:23.

SPECIAL TOPIC: A SUFFERING MESSIAH

÷ACTS 2:37-42

NASB (UPDATED) TEXT: ACTS 2:37-42
³⁷Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, "Brethren, what shall we do?" ³⁸Peter said to them, "Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. ³⁹"For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself." ⁴⁰And with many other words he solemnly testified and kept on exhorting them, saying, "Be saved from this perverse generation!" ⁴¹So then, those who had received his word were baptized; and that day there were added about three thousand souls. ⁴²They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.

2:37 "they were pierced to the heart" This is the Greek term kata plus nussō. The root word is used in John 19:34 for Jesus being nailed to the cross. Peter's sermon nailed these hearers to the truth of the gospel. This phrase obviously refers to the necessary conviction of the Holy Spirit which precedes salvation (cf. John 6:44,65; 16:8-11; Rom. 3:21-31).

▣ "heart" See SPECIAL TOPIC: HEART

2:38 "Repent" This is an AORIST ACTIVE IMPERATIVE which means make a decisive decision. The Hebrew term for repentance meant a change of action. The Greek term meant a change of mind (see 2 Cor. 7:8-11). Repentance is a willingness to change. It does not mean a total cessation of sin, but a desire to please God, not self. As fallen humanity we live for ourselves, but as believers we live for God! Repentance and faith are God's requirements for salvation (cf. Mark 1:15; Acts 3:16, 19; 20:21). Jesus said "Unless you repent, you will all perish" (cf Luke. 13:3,5). Repentance is God's will for fallen man (cf. 2 Pet. 3:9, Ezek. 18:23, 30, 32). The mystery of the sovereignty of God and human free will can be clearly demonstrated by repentance as a requirement for salvation. However, the paradox or dialectic pair is that it is also a gift of God (cf. Acts 5:31; 11:18 and 2 Tim. 2:25). There is always a tension in the biblical presentation of God's initiating grace and humanity's needed covenantal response. The new covenant, like the old covenant, has an "if. . .then" structure. There are several terms used in the NT which relate to the concept of repentance.

SPECIAL TOPIC: REPENTANCE (OT)

SPECIAL TOPIC: REPENTANCE (NT)

SPECIAL TOPIC: EASTERN LITERATURE (biblical paradoxes)

▣ "be baptized" This is another AORIST PASSIVE IMPERATIVE. Baptism was an expected opportunity for a person's profession of faith. It was an outward sign of an internal faith event. Be sure to read both Special Topics below.

SPECIAL TOPIC: BAPTISMAL REGENERATION

SPECIAL TOPIC: BAPTISM

▣ "in the name of Jesus Christ" This is a Hebrew idiom (reflected in Joel 2:32) which refers to the person or character of Jesus. It may be that the early church's baptismal formula, which was probably repeated by the candidate, was "I believe Jesus is Lord" (cf. Rom. 10:9-13; 1 Cor. 1:13,15). This was both a theological affirmation and a personal trust affirmation. This "name" is a crucial theological concept. Please read the Special Topics below.

In the Great Commission of Matt. 28:19-20 the triune name is the baptismal formula. Again we must guard against a mechanical sacramentalism! The title or formula is not the key, but the heart of the one being baptized.

For "name" see SPECIAL TOPIC: The Name of the Lord and SPECIAL TOPIC: "THE NAME" OF YHWH.

For "Christ" see SPECIAL TOPIC: Christ Jesus As Lord.

NASB. NJB, NIV	"for the forgiveness of your sins"
NKJV, Peshitta	"for the remission of sins"
NRSV	"so that your sins may be forgiven"
TEV	"so that your sins will be forgiven"
REB	"then your sins will be forgiven"

The theological question is how does "for" (eis) function? Is forgiveness linked to "repent" or "be baptized"? Is forgiveness dependent on repentance and/or baptism?

The possible uses of the Greek PREPOSITION eis are multiple. The most common meaning is "with a view to" or "for this purpose of." Most Baptist scholars choose "because of" for theological reasons, but it is a minor option. Often our denominational presuppositions even function at this grammatical analysis level. We must let the Bible speak in context; then check the parallels; then form our systematic theologies. All interpreters are historically, denominationally, and experientially conditioned.

Forgiveness through faith in Christ is a recurrent theme in these sermons in Acts (i.e., Peter 2:38; 3:19; 5:31; 10:43; and Paul 13:38), but baptism is not always mentioned.

▣ "receive the gift of the Holy Spirit" This is a FUTURE MIDDLE (deponent) INDICATIVE. The gift of the Spirit was for

an assured salvation
an indwelling presence
an equipping for service
a developing Christlikeness

We must not push the items or the order of the events of salvation because they are often listed differently in Acts. Acts was not meant to teach a standard formula or theological sequence (cf. How To Read the Bible for All Its Worth, pp. 94-112), but record what happened.

Should an interpreter use this text to assert a sequence of salvation acts: repent, be baptized, forgiveness, and then the gift of the Spirit? My theology demands the Spirit as active from the first (cf. John 6:44,65) and crucial all through the process of conviction (cf. John 16:8-12), repentance (cf. Acts 5:31; 11:18; 2 Tim. 2:25), and faith. The Spirit is primary and necessary (cf. Rom. 8:9) from start to finish. He certainly cannot be last in a series!

One of the books that has helped me shed my denominational indoctrination and let the Bible speak with power is F. F. Bruce, Answers to Questions. In it he makes several good comments about Acts 2:38. One that grabbed me is:

"This reception of the spirit might be experienced before baptism (Acts 10:44), after baptism (Acts 2:38), or after baptism plus the laying on of apostolic hands (Acts 8:16; 19:54)" (p. 167; also note his comments on Spirit baptism on pp. 154, 155).

Moderns want clear, concise statement of doctrine which can be affirmed, but usually only by a "proof-text" method of interpretation which isolates only those texts that fit their pre-understanding and biases (see seminar on Biblical Interpretation, www.freebiblecommentary.org). Modern believers ask many questions that the original hearers and readers of the NT would never have thought of.

SPECIAL TOPIC: THE BAPTISM OF THE SPIRIT

SPECIAL TOPIC: PERSONHOOD OF THE SPIRIT

2:39 "the promise is for you and your children" This was an OT corporate, multi-generational, familial concept (cf. Exod. 20:5-6 and Deut. 5:9-10; 7:9). The faith of the children was affected by the parents and was the parents' responsibility (cf. Deut. 4:9; 6:6-7; 20-25; 11:19; 32:46). This corporate influence also has a frightful aspect in light of Matt. 27:25 ("His blood be on us and our children").

The promise of multi-generational faith influence helps me trust that God will use my faith to influence, bless, and protect my descendants (cf. Deut. 7:9). This does not deny personal responsibility, but adds an element of corporate influence. My faith and faithful service in Christ does impact my family and their family and so forth (cf. Deut. 7:9). What a comforting hope and motivational promise. Faith runs through families!

In Acts the promise (2:39) of God involves several items with OT links:

forgiveness of sins – Acts 2:38; 3:19; 5:31; 10:43; 13:38-39; 26:18
salvation – Acts 2:21; 4:12; 11:14; 13:26; 16:31
the Spirit – Acts 2:38-39; 3:19; 5:32; 8:15-18; 10:44-48; 19:6
times of refreshing – Acts 3:19

▣ "for all who are far off" Peter is addressing Jewish people. This phrase originally referred to exiled Jews who would be brought back to the Promised Land (cf. Isa. 57:19). However, it also, in some passages, seemed to refer to the Gentiles who were so far from a knowledge of YHWH (cf. Isa. 49:1; Zech. 6:15). The good news of the gospel is that the one true God (i.e., monotheism) who created all humans in His image (cf. Gen. 1:26-27), desires to have fellowship with all of them (cf. 1 Tim. 2:4; 2 Pet. 3:9). This is the hope of the unity of all humans in Christ (Rom. 5:12-21). In Him there are no more Jews‒Gentiles, slaves‒free, men‒women, but all are one (cf. Rom. 2:28-29; Eph. 2:11-3:13). Paul uses this very quote to address Gentiles in Eph. 2:13 and 17. The New Age of the Spirit has brought an unexpected unity!

SPECIAL TOPIC: MONOTHEISM

SPECIAL TOPIC: ELECTION/PREDESTINATION vs. HUMAN FREE WILL

▣ "as many as the Lord our God will call to Himself" This is an AORIST MIDDLE (deponent) SUBJUNCTIVE. It originally referred to scattered Judaism. God always takes the initiative (MIDDLE VOICE, cf. John 6:44,65). From Ezek. 18:23,32; John 3:16; 4:42; 1 Tim. 2:4; 4:10; Titus 2:11; 2 Pet. 3:9; 1 John 2:2; 4:14, we know He calls all humans, at some level, to Himself. But, they must respond (i.e., SUBJUNCTIVE MOOD).

The terms "many" and "all" are biblically parallel (compare Isa. 53:6, "all" with Isa. 53:11,12, "the many" or Rom. 5:18, "all" with Rom. 5:19, "many"). God's heart beats for a lost humanity made in His image (cf. Gen. 1:26-27), created for fellowship with Him (cf. Gen. 3:8)!

SPECIAL TOPIC: ELECTION

SPECIAL TOPIC: INSPIRATION

2:40 "with many other words" This is textual hint that the sermons recorded in Acts are summaries. This is also true of Jesus' teaching and preaching in the Gospels. We affirm the inspiration and accuracy of these summaries (i.e., 2 Tim. 3:16). The first century world was accustomed to oral presentations and their retention.

▣ "solemnly testified" This Greek term (dia plus marturomai) is popular with Luke (cf. Acts 2:40; 8:25; 10:42; 18:5; 20:21,23,24; 23:11; 28:23; Luke 16:28). The gospel has an urgency and ultimacy that cannot be ignored in either proclamation or hearing.

▣ "kept on exhorting them" Humans must respond to God's offer in Christ (cf John 1:12; 3:16; Rom. 10:9-13). This is the paradox of God's sovereignty and human free will (cf. Phil. 2:12-13).

SPECIAL TOPIC: EASTERN LITERATURE (biblical paradoxes)

NASB, NKJV	"Be saved"
NRSV, TEV, NJB, Peshitta, REB	"Save yourselves"

The inflected form of this term is AORIST PASSIVE IMPERATIVE, but as you can tell, NRSV, TEV, NJB, and the Peshitta translate it as MIDDLE VOICE. This is the theological tension concerning salvation (cf. Phil. 2:12-13). Is it all of God, or must the hearer allow God to work in his/her life?

The Greek term "saved" (sōsō) reflects a Hebrew concept (yasha, BDB 446, cf. Exod. 14:30) of physical deliverance (cf. James 5:15,20), while in the NT usage it takes on the connotation of spiritual deliverance or salvation (cf. James 1:21; 2:14; 4:12).

SPECIAL TOPIC: SALVATION (OT)

SPECIAL TOPIC: SALVATION (Greek verb tenses)

▣ "this perverse generation" This may be an allusion to Deut. 32:5 and Ps. 78:8. The OT root for the terms "right," "righteous," "just," "justice" was "a long, straight river reed." It became construction imagery for a measuring reed or straight standard. God chose this imagery to describe His own character. God is the standard! Most of the words for sin in Hebrew and Greek refer to a deviation from this standard (i.e., crooked, perverse, miss the mark, fall short, etc.). All humans need to be saved and restored (cf. Rom. 3:23).

SPECIAL TOPIC: RIGHTEOUSNESS

2:41
NASB	"received"
NKJV	"gladly received"
NRSV	"welcomed"
TEV	"believed"
NJB, REB	"accepted"
Peshitta	"readily accepted"

This is an AORIST MIDDLE PARTICIPLE of apodechomai. Louw and Nida, Greek-English Lexicon, list three uses of this term (cf. vol.2, p. 28).

welcome a person
accept something or someone as true and respond appropriately
acknowledge the truth or value of something or someone

Luke uses this word often (cf. Luke 8:40; 9:11; Acts 2:41; 18:27; 24:3; 28:30). The gospel is a person to be welcomed, truth about that person to believe, and a life like that person's to live. All three are crucial.

SPECIAL TOPIC: RECEIVE

SPECIAL TOPIC: What Does It mean to "Receive," "Believe," "Confess/Profess," "Call Upon"?

▣ "were baptized" Baptism was a religious expectation for Jews as they entered the temple. Proselytes were self-baptized. This was an expected religious event for these hearers but with new meaning. Jesus was baptized (Matt. 3:13-17); Jesus commanded us to baptize (Matt. 28:19)—that settles that! The NT knows nothing of unbaptized believers. It seems to me that this was a clear break with Judaism and the start of the new people of God (i.e., the Church, cf. Gal. 6:16).

SPECIAL TOPIC: BAPTISM

▣ "three thousand souls" This is a round number, but a large number. Peter's message struck home to these eyewitnesses. They were ready to make the leap of faith required to believe.

Jesus was the Messiah
the Messiah was meant to suffer
faith in Him was the only way to forgiveness
baptism was appropriate

This required a decisive, immediate, life-changing decision (as it does today)!

SPECIAL TOPIC: DISCIPLESHIP

2:42 "They were continually devoting themselves" Luke uses this concept often (cf. Acts 1:14; 2:42,46; 6:4; 8:13; 10:7). Notice the things they did when together:

teaching (cf. Acts 2:42; 4:2,18; 5:21,25,28,42)
fellowship
breaking of bread (i.e., this possibly refers to the Lord's Supper, see note at Acts 2:46)
prayer (cf. Acts 2:43-47; see a good discussion in Dale Moody's The Word of Truth, pp. 156-161)

These are the things we must teach new believers! These new converts were hungry for truth and community (i.e., Matt. 28:20).

SPECIAL TOPIC: KOINŎNIA (fellowship)

÷ACTS 2:43-47

NASB (UPDATED) TEXT: ACTS 2:43-47
⁴³Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. ⁴⁴And all those who had believed were together and had all things in common; ⁴⁵and they began selling their property and possessions and were sharing them with all, as anyone might have need. ⁴⁶Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, ⁴⁷praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.

2:43-47 This seems to be the first of many editorial comments by Luke (i.e., Acts 6:7; 9:31; 12:24; 16:5; 19:20). See Introduction, "Purpose and Structure," A.

2:43 "Everyone kept feeling a sense of awe" This is an IMPERFECT PASSIVE (deponent) INDICATIVE. We get the English "phobia" from this term "awe" or "fear." God's presence and power caused a holy atmosphere, even unsaved sinners were aware of the sacredness of the time and place!

2:44 "all those who had believed" See SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST

▣ "and had all things in common" This early experiment in "community" was not successful (cf. Acts 4:32-5:11). It was not meant to be a universal principle, but an attempt at a loving, mutually supportive community of faith. This is a good example that not everything recorded in the Bible is meant to be universally implemented (e.g., patriarchal system, polygamy, holy war, slavery)! These early believers had a great love for one another. Oh, that we could regain this love and sense of the presence and power of God among us (cf. John 17:11,21,22,23)!!

2:46 "with one mind" The early church was characterized by this unity of purpose (cf. Acts 1:14; 2:46; 4:24; 5:12). This is not to say that they agreed on everything, but that their hearts and minds were knit together in kingdom priorities instead of personal preferences or agendas.

▣ "in the temple" They probably met in "Solomon's portico" (cf. Acts 3:11; 5:12). Jesus taught there (cf. John 10:23). Solomon's Portico or porch was a covered colonnade along the east side of the outer court of the Gentiles in Herod's temple (cf. Josephus' Antiq. 15.11.3). Rabbis taught there. People regularly gathered there to hear teaching.

Notice the early church attended the temple and probably the local synagogues until the rabbis instituted a curse formula (i.e., the Eighteen Benedictions from the Pharisaical reforms done at Jamnia about A.D. 70-90, following the destruction of the temple), which forced synagogue members to curse Jesus. This caused the break between the church and Judaism. The early believers maintained their weekly worship, but also met on Sunday to commemorate Jesus' resurrection. Remember, Jesus Himself met with the disciples, three Sunday nights in a row to set the pattern.

▣ "breaking bread from house to house" If "breaking bread" is a technical designation for the Lord's Supper (cf. Luke 22:19 and esp. in contexts of agape meals [1 Cor. 11:17-22; 2 Pet. 2:13-14; Jude 12] in the early church, ex. Acts 20:7), then this refers to daily communion in local homes (but it must be admitted that it is also used of a regular meal in Luke 24:30,35). Be careful of your dogmatic denominational traditions about the when, where, frequency, and form of the Lord's Supper. The heart is the key! See a good brief discussion by F. F. Bruce, Answers to Questions, p. 223.

NASB	"gladness and sincerity of heart"
NKJV	"gladness and simplicity of heart"
NRSV	"glad and generous hearts"
TEV	"glad and humble hearts"
NJB	"glad and generously"
REB	"with unaffected joy"
Peshitta	"with joy and a pure heart"

The variety of the translations of the second term shows the difficulty of translating aphelotēs. Literally it meant smooth or plain, but it was used as imagery for "simple," "sincere," or "humble" (Louw and Nida).

SPECIAL TOPIC: THE HEART

2:47
NASB, NKJV, Peshitta	"having favor with all the people"
NRSV	"having the goodwill of all the people"
TEV	"enjoying the goodwill of all the people"
NJB	"were looked up to by everyone"

This phrase refers to the acceptance of the early Christians by the people of Jerusalem. All the different types and levels of society thought well of these first believers. Christians were not a threat to Roman authority or to the Roman peace (one of Luke's purposes for writing Acts). There was no break with rabbinical Judaism at the beginning of the church.

▣ "the Lord was adding" This is an IMPERFECT ACTIVE INDICATIVE. The term "Lord" (kurios) is ambiguous in many texts in Acts. It could refer contextually to YHWH or Jesus (i.e., Acts 1:24; 2:47; 8:39; 9:31; 11:21; 13:10-12; 16:14; 20:19; 21:14).

The Bible emphasizes the sovereignty of YHWH. Nothing happens apart from God's will. Nothing surprises God. However, this OT way of asserting monotheism (i.e., one causality) has been misunderstood. I would like to insert several Special Topics. I hope this brings light, not heat!

SPECIAL TOPIC: Lord (adon and kurios)

SPECIAL TOPIC: MONOTHEISM

SPECIAL TOPIC: ONE CAUSALITY

SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE