Baker Illustrated Bible Commentary request...

DAL · June 2014

Could someone who owns this one volume commentary post the content of chapter 2 of the book of Acts. I would like to get a feel for it before I purchase. I'd like to see how it's outlined and the explanation of that chapter. I'm loving The Moody Bible Commentary e-book Vyrso version, but is not as easy to search on my iPad and it doesn't synch like the Logos edition one volume commentaries do. Also if someone owns New International Bible Commentary and they could post Acts 2 content, it would be very helpful too. I'm trying to decide between the two or get both to round up my "One Volume Commentaries" collection.

Thanks!

DAL

David P. Moore · June 2014

Hi DAL, here is Baker:

B. Descent of the Spirit (2:1–47). After the establishment of the Twelve, Luke proceeds to describe the descent of the Spirit as a further sign of the dawn of the eschatological era (2:1–13). The dating of this event to “the day of Pentecost” (2:1) may be important for two reasons. First, “Pentecost” is by definition the fiftieth day after Passover (cf. Lev. 23:15–16). To locate this event at Pentecost is to provide a temporal marker for the events that followed Jesus’s death and resurrection. Luke has noted earlier that Jesus appeared to his disciples for “forty days” (1:3) before he ascended into heaven. This places the descent of the Spirit within days of his ascension. Second, by the first century, Pentecost becomes a feast that celebrates the giving of the law on Mount Sinai during the time of the exodus (Jubilees 6:17–21; Tobit 2:1–2), and some authors even point to a voice from heaven that can be understood by people from all nations during this event (Philo, On the Decalogue 46). If Luke intends to highlight this connection, then the descent of the Spirit at this critical moment would point to the establishment of the new constitution for the restored people of God.
The “sound” (2:2) of a blowing wind and the fact that the believers “saw” (2:3) what appeared to be tongues of fire point to the public nature of this event. This is not a private experience but a public manifestation of the Spirit announcing the arrival of a new era. In the Old Testament, “wind/spirit” (Greek pneuma), “fire,” and ecstatic speech can point to the presence of the mighty acts of God and the accompanying prophetic spirit that interprets such acts. In this context, the arrival of this Spirit on God’s people signifies that they are “clothed with power from on high” (Luke 24:49) as they serve as witnesses to the gospel of Jesus Christ (1:8). Later in his speech, Peter also makes it clear that the descent of the Spirit signals the arrival of the “last days” (2:17).
This is the first appearance of the phrase “filled with the Holy Spirit” (2:4) in Acts. Elsewhere in Acts, this phrase points to the power to proclaim the gospel message, not to one’s superior status in the eyes of God or one’s private spiritual development (see 4:8, 31; 9:17; 13:9). The fact that “all of them” experience this power of the Spirit is significant because it points to the entire people as corporate witnesses in this age of fulfillment. Moreover, this is also a fulfillment of Jesus’s promise when he earlier announced that they would “be baptized with the Holy Spirit” (1:5).
The “other tongues” (2:4) that they speak in are probably foreign languages intelligible to residents of different parts of the Roman world (cf. 2:8), although some in the audience do mistakenly assume that these apostles “had too much wine” (2:13). While it is theoretically possible that this is a miracle of listening, this is not an aspect that Luke emphasizes. Moreover, a comparable phrase in the Old Testament also points to intelligible foreign languages (Isa. 28:11).

[Caption under painting follows:]

At Pentecost the Spirit descended on the gathered followers of Jesus like small flames (Acts 2:1–4). This description evokes images of the temple and instances in Jewish history where fire symbolizes the presence of God. Here the event is interpreted by the fourteenth-century artist Duccio di Buoninsegna of Siena.

[commentary resumes:]

The ability to speak in other tongues has been interpreted as a divine confirmation of personal conversion or a sign of sanctification. Luke’s emphasis does not rest on such individualistic reading, however. Most individuals in Acts do not speak in other tongues when they are converted, and when Luke does describe converts speaking in tongues, he does so to emphasize how a new people group becomes part of God’s people (see 10:46; 19:6). Speaking in other tongues then becomes a confirmation of the inclusion of various people groups into God’s elect.
The rather lengthy and detailed description of the audience (2:5–11) is often considered as providing merely background information, but a careful look at this section reveals yet another aspect of the significance of the Pentecost event. In these verses, Luke emphasizes the Jewish identity of the audience: they are Jews, proselytes, and half-proselytes who believe in God but have yet to be circumcised and join the synagogues as full converts (i.e., God-fearers). Although they come “from every nation under heaven” (2:5), Luke emphasizes their Jewish identity. In historical terms, their presence in Jerusalem during this major pilgrim festival is expected, but the descent of the Holy Spirit signifies that this is not simply yet another festival. In emphasizing that Jews from all nations witness God’s mighty act in Jerusalem as he fulfills his promises to Israel, this account depicts the long-awaited ingathering of the exiles from the Jewish Diaspora. Understanding the list of nations in verses 9–11 as pointing to the Jews living in exile is confirmed by a similar list in Isaiah 11:11, when the prophet promises that “in that day the Lord will reach out his hand a second time to reclaim the surviving remnant of his people from Assyria, from Lower Egypt, from Upper Egypt.…” In light of the prophecies of old, the presence of Jews “from every nation under heaven” becomes a significant step in the fulfillment of God’s promises to Israel.
When the crowd accuses the apostles of drunkenness (2:13), Peter stands and addresses the crowd (2:14–40). This is the first of the major speeches in Acts, and these speeches provide critical commentary on the significance of the events that Luke is recording. In this speech, Peter first refutes the charges of drunkenness by emphasizing that what just happened points instead to the fulfillment of God’s promises. Quoting from Joel 2:28–32 while inserting the phrase “in the last days” (2:17; cf. Isa. 2:2), he emphasizes that the outpouring of the Spirit points to the arrival of the eschatological era. Another insertion in this quotation (“and they will prophesy,” 2:18) further identifies the early Christian community as the eschatological community that testifies to the work of God in the era of fulfillment.
The heart of the speech focuses on the role and significance of Jesus Christ. Jesus the man of God rejected by the Jews (“you,” 2:23) has been raised by God. This not only fulfills the promise of David (2:25–28; see Ps. 16:8–11); Jesus’s resurrection also ushers in the era that witnesses the work of the eschatological Spirit. With his resurrection, Jesus also proves to be “Lord and Messiah” (2:36), one who surpasses David himself (2:34–35; see Ps. 110:1). The lordship of Jesus has a number of implications. First, through his name, one’s sins may be forgiven (2:38a). Second, because of his paradigmatic role in salvation history, those who are baptized in his name will receive the eschatological Spirit (2:38b–39a). Finally, because of his universal lordship, even those “who are far off” (2:39b) will be able to experience this eschatological salvation. The phrase “who are far off” reminds one of Isaiah’s promises concerning the salvation to the Gentiles: “Peace, peace, to those far and near” (Isa. 57:19); the use of a similar phrase later in Acts also confirms this reference to the Gentiles (22:21). Jesus is not only the Lord of the Jews; he is also the Lord of the Gentiles. In Acts, this christological affirmation provides the firm basis for missions.
The many who respond to Peter’s message become the foundation of the early Christian community (2:41–47). These believers’ sharing “everything in common” (2:44) fulfills the Hellenistic ideal of a utopian community, and the fact that they gave to “anyone who had need” (2:45; cf. 4:34) also fulfills the Jewish ideal of the sabbatical/Jubilee era (cf. Deut. 15:4). This portrayal again reaffirms the location of this community at the end of time as they experience the renewed presence of God in this new era. The basis of this unity does not lie in an unrealistic vision of social harmony or a perverse sense of economic utility, but in the “apostles’ teaching” (2:42) that points to the power of the work of Jesus Christ. Moreover, this practice is not to be universally imposed, as some believers still own personal property (cf. 4:37), and the perfect unity of the Christian community is a reality that is yet to be fulfilled (cf. 5:1–11).
Their practice of “breaking of bread” (2:42) provides continuity with the practice of the earthly Jesus (cf. Luke 5:27–32; 7:34; 9:10–17; 15:2; 19:7; cf. 14:8–24). This act points to the formation of a new community in the name of Jesus. Moreover, the breaking of bread “in their homes” (2:46) also marks a shift in the central meeting place of the early Christian community, as the households became the center where the presence of God could be experienced.

Gary M. Burge and Andrew E. Hill, eds., The Baker Illustrated Bible Commentary (Grand Rapids, MI: Baker Books, 2012), 1172–1174.

David P. Moore · June 2014

Here is NIBC:

II. PENTECOST AND THE PREACHING (2:1–47)
i. The Descent of the Holy Spirit (2:1–13)
The Event (2:1–4). The company was gathered in normal assembly (epi to auto), in the house previously referred to (2:2; cf. 1:14, 15). The blowing of a violent wind revealed the event and an appearance of tongues of fire was seen on each Spirit-filled disciple. It is probable that the company speedily left the house and proceeded to the Temple, where the sound (perhaps a ‘solemn declaration’) drew the crowds together. The wind as a symbol of the Spirit was known through Ezekiel’s prophecy (Ezek. 37:9–14) and was used by the Lord (Jn 3:8). The fire represents the outworking of divine energies.
The meaning of the Descent. (a) The coming of the Spirit closes the series of happenings which together constitute God’s intervention in human history for the salvation of man, and cannot be separated from the incarnation and earthly ministry of Christ, His atoning death and triumphant resurrection. His exaltation made possible the outpouring (2:33; Jn 7:39). (b) John the Baptist’s prophecy and Christ’s reference back to it in 1:5 show that this baptism was the culmination of the work of the Messiah. The cross removed the obstacle of sin so that believers could again live in full communion with God. (c) The baptism with the Spirit is thus a ‘once for all’ event with continuous results, its benefits being extended to Gentile believers in Caesarea (10:44–48; 1 C. 12:13). (d) Everything indicates the tremendous novelty of the great event, and fulfils the Lord’s purpose (future when He spoke): ‘on this rock I will build my church’ (Mt. 16:18).
Speaking with tongues (2:4–13). This is a ‘sign’, a happening outside the usual course of nature and the workings of human intelligence, which gave evidence of the presence and power of the Holy Spirit. There are further cases as the benefits of Pentecost are extended in 10:46 and 19:6, but apart from these references tongues are mentioned only in Mk 16:17 (in the longer appendix to Mk) and in 1 C. 14:13, where ‘speaking with tongues’ becomes an internal matter for the local church, ecstatic and unintelligible unless interpreted. On the day of Pentecost the tongues were intelligible to a number of hearers from different countries, and it is impossible to say how these two manifestations are related.
The reactions of the multitude (2:5–13). The many devout Jews of the Dispersion who had gone to Jerusalem for the feast are selected for special mention—perhaps an early emphasis on universality. Many of them had lost the use of Aramaic and would normally depend on Greek as a lingua franca. The proclamation of the wonders of God (11) in the languages of the countries of their adoption would naturally excite their keen interest, followed by amazement as it was found that all understood what was being said—presumably by one or other of the speakers. It was a teras (a wonder) which became a sēmeion (a sign) that God desired to make Himself known despite the Babelconfusion of human tongues. Here was a remarkable story to take back to countries spreading from Persia to Rome and over the North of Africa (8–11)! We must remember, however, that all the hearers belonged to the commonwealth of Israel.
Apart from the amazement and perplexity of the pilgrims, we know nothing of other immediate reactions except that of the ‘smart’ people who produced the easy formula: ‘These men are drunk’! Their theory was soon deflated by Peter.

ii. Peter’s Speech (2:14–36)
The kerygma for Jews. Now filled with the Spirit, Peter could begin to ‘proclaim as a herald’ the great fact of redemption, lifting up his voice, as he stood with the eleven, to give solemn utterance to the inspired message (2:14). Before Jews, the ‘herald’s message’ (Gk. kerygma) generally includes the following features: (a) the guilt of the people who crucified their Messiah; (b) God’s reversal of their verdict in the resurrection and exaltation of Jesus; (c) the evidence of Christ’s well-known ministry of grace and power; (d) appeals to OT texts; (e) the continuing possibility of blessing for Israelites who would repent and believe.
Introduction (2:14, 15). It’s only nine in the morning, when Jews would not normally have had a meal, much less have taken wine. ‘This is not drunkenness’, says Peter, in effect, ‘but inspiration.’
Joel’s prophecy (2:16–21). NT writers quote from the OT in a variety of ways, more often on the basis of analogy of principle than on that of direct fulfilment. In the writer’s view, a special use made of an OT prophecy does not annul its meaning as fixed by the original context. In Jl 2:28–32 the prophet speaks of the outpouring of the Spirit on every-body as the climax of the blessings God will bestow on restored Israel. This is preceded by the usual portents of judgment in the last days and by a promise of salvation to all who call on the name of the Lord. The terrible portents of 2:19, 20 were not fulfilled by the darkening of the sun on the day of the crucifixion and are constantly associated with the Day of Jehovah (Isa. 13:9–11; Ezek. 32:5–8; Jl 2:10; 3:15; Hab. 3:11; Mt. 24:29 and parallels; Rev. 6:12; 8:12). The Holy Spirit descended on a limited company, and has still not filled all persons, old and young, of all social categories. The conditions for quotations from the OT in the NT are fulfilled if we understand that elements of Joel’s prophecy were seen in the happening of Pentecost, and that the cross and resurrection had opened a new age which would culminate in universal spiritual blessing. (See article ‘The New Testament Use of the Old Testament’, pp. 1111 ff.)
Christ and Israel (2:22–24). Peter appealed to the personal knowledge of the Palestinian Jews when he spoke of the ministry of Jesus of Nazareth, whose mighty works showed that he was attested by God as His messenger to Israel (22). The terrible responsibility for the rejection of such a Man fell squarely on the shoulders of the inhabitants of Jerusalem: this man … you, with the help of wicked men put … to death by nailing him to the cross. But their unreasoning hatred became the instrument for the fulfilment of the divine plan established in the foreknowledge of God.
The Resurrection (2:24–32). The apostles were above all ‘witnesses to the resurrection’ (1:22) and Peter states: God raised him, for the Prince of life could not be held down by the pangs of death (24). The shameful verdict of the Sanhedrin was reversed by Omnipotence.
Both Peter and Paul (13:35) appeal to Ps. 16 as a prophecy of the Resurrection. Much of the psalm expressed David’s own experiences, but certain elements—as in all the messianic psalms—could only be fulfilled in his greater Son. Note especially the phrase: nor will you let your Holy One see decay (27, 29). As a prophet David saw that the resurrection life of his descendant would be the means of fulfilling the covenant (29–31; cf. 2 Sam. 7:12–17; Ps. 89:3, 4, 26–37; 132:11–18).
The exaltation of Christ (2:33–35). The verb raised of 2:32 refers to the resurrection to which the apostles bore witness, but it leads directly to the exaltation of the Messiah as prophesied in Ps. 110:1. Peter has not forgotten the original theme, and relates the outpouring of power witnessed by the multitude that day to the fact of Christ’s exaltation. David did not rise from the dead, nor did he ascend into heaven to be exalted to a throne of glory, so that Ps. 110:1 must refer to another. Sit at my right hand, until I make your enemies a footstool for your feet presupposed a completed task and then a period of waiting—not divorced from activity—until the final triumph over the enemy is achieved.
The appeal (2:36). Prophecy and contemporary facts had been welded into a strong argument which was the basis of a direct appeal to all Israel. God had constituted Jesus, the crucified one, both Lord and Messiah for His people, despite their tragic rebellion.

iii. The First Christian Church (2:37–47)
Repentance and baptism (2:37–41). They (37) refers to those who received the word, crying, what shall we do? Peter’s answer is cogent and clear in the light of other Scriptures, for repentance, ‘a change of mind and attitude’, is the negative aspect of that faith in Christ which is clearly implied. Baptism in itself could not procure the forgiveness of sins and the reception of the Holy Spirit, but was the outward sign of a new attitude which abjured the crime of the great rejection and placed the confessors on the side of the Messiah. In the name of Jesus Christ (38) shows that the converts confessed Jesus as Messiah and participated in the fulness of their Lord and Saviour.
By the phrase for all who are far off (39) Peter understood the dispersed as well as Palestinian Jews, and the promise was for the humble-minded who escaped from the corrupt generation of rebellious Israel, forming a faithful remnant of witnesses.
The foundation of the church (2:41). Peter could have used Paul’s description of his church building: ‘I laid a foundation as an expert builder … for no one can lay any foundation other than the one already laid, which is Jesus Christ’ (1 C. 3:10, 11). The word was faithfully preached and received by a large number of believers who were then baptized and added to the church. It has been objected that 3,000 people could not have been baptized by immersion in Jerusalem. Nothing, however, is said about the time taken or the number of persons employed in the task. Around the city there were plenty of places for ceremonial ablutions, and there were also many irrigation pools.
The practices of the church (2:42). This verse sums up succinctly the main elements of the life and activity of the Jerusalem church: (a) Perseverance in the apostles’ teaching. The apostles were called upon not only to witness to the world but also to teach the Christian family. At this stage the teaching would be mainly the reiteration of the facts of the ministry, death and resurrection of Christ seen in the light of OT prophecy. We must think of the large company divided into groups for such instruction by the apostles and their helpers. This ‘oral tradition’—in the right sense—was to give rise to the written material we find in the Gospels and opened the way for the further revelations of the Letters. (b) Fellowship (koinōnia) indicates an openhearted sharing in which each believer gave to others what he had himself received, whether of spiritual or material blessings (see its basis in 1 Jn 1:1–4). (c) The breaking of bread in this context is equivalent to the Lord’s Supper (taken as part of a common meal), as only a fundamental activity of the church would be put alongside teaching and prayer. The solemnity of our Lord’s charge, ‘Do this in memory of me’, in the shadow of the cross would lead to speedy obedience once the church was formed. (d) Prayer. The emphasis is on collective prayer, for in times of the plenitude of the Spirit there is always a glad recognition of the spiritual profit and blessing flowing from joint praises and petitions. A church lacking these features is in danger of spiritual decay.
Outward influence and spiritual unity (2:43–47). The outward influence of the church was seen in a widespread awe, in the performance of miracles and in the addition to the company of those whom God was saving (43, 47). The great features of the inner life of the church were joy in the Lord, the community of goods, fellowship, and meetings in the temple courts (44–46). Believers were so near the cross and the resurrection and so filled with the Spirit, that for a while selfishness was swallowed up in love. It was thus easy to sell possessions and think of the good of all. In this way arose the ‘church-community’ of Jerusalem, which, considered as an experiment, was of a temporary nature; it lent itself only to a peculiar set of circumstances which did not persist and were not reproduced elsewhere. In later years the church in Jerusalem was chronically poor, and the difficulties of distribution are illustrated in 6:1. Considered as an example of love, however, the community has much to teach us. The increase (47) was the natural result of the spiritual state of the church.

F. F. Bruce, New International Bible Commentary (Grand Rapids, MI: Zondervan Publishing House, 1979), 1273–1275.

Daniel Liu · June 2014

Hi DAL, here is NIBC

II. PENTECOST AND THE PREACHING (2:1–47)

i. The Descent of the Holy Spirit (2:1–13)

The Event (2:1–4). The company was gathered in normal assembly (epi to auto), in the house previously referred to (2:2; cf. 1:14, 15). The blowing of a violent wind revealed the event and an appearance of tongues of fire was seen on each Spirit-filled disciple. It is probable that the company speedily left the house and proceeded to the Temple, where the sound (perhaps a ‘solemn declaration’) drew the crowds together. The wind as a symbol of the Spirit was known through Ezekiel’s prophecy (Ezek. 37:9–14) and was used by the Lord (Jn 3:8). The fire represents the outworking of divine energies.

The meaning of the Descent. (a) The coming of the Spirit closes the series of happenings which together constitute God’s intervention in human history for the salvation of man, and cannot be separated from the incarnation and earthly ministry of Christ, His atoning death and triumphant resurrection. His exaltation made possible the outpouring (2:33; Jn 7:39). (b) John the Baptist’s prophecy and Christ’s reference back to it in 1:5 show that this baptism was the culmination of the work of the Messiah. The cross removed the obstacle of sin so that believers could again live in full communion with God. (c) The baptism with the Spirit is thus a ‘once for all’ event with continuous results, its benefits being extended to Gentile believers in Caesarea (10:44–48; 1 C. 12:13). (d) Everything indicates the tremendous novelty of the great event, and fulfils the Lord’s purpose (future when He spoke): ‘on this rock I will build my church’ (Mt. 16:18).

Speaking with tongues (2:4–13). This is a ‘sign’, a happening outside the usual course of nature and the workings of human intelligence, which gave evidence of the presence and power of the Holy Spirit. There are further cases as the benefits of Pentecost are extended in 10:46 and 19:6, but apart from these references tongues are mentioned only in Mk 16:17 (in the longer appendix to Mk) and in 1 C. 14:13, where ‘speaking with tongues’ becomes an internal matter for the local church, ecstatic and unintelligible unless interpreted. On the day of Pentecost the tongues were intelligible to a number of hearers from different countries, and it is impossible to say how these two manifestations are related.

The reactions of the multitude (2:5–13). The many devout Jews of the Dispersion who had gone to Jerusalem for the feast are selected for special mention—perhaps an early emphasis on universality. Many of them had lost the use of Aramaic and would normally depend on Greek as a lingua franca. The proclamation of the wonders of God (11) in the languages of the countries of their adoption would naturally excite their keen interest, followed by amazement as it was found that all understood what was being said—presumably by one or other of the speakers. It was a teras (a wonder) which became a sēmeion (a sign) that God desired to make Himself known despite the Babelconfusion of human tongues. Here was a remarkable story to take back to countries spreading from Persia to Rome and over the North of Africa (8–11)! We must remember, however, that all the hearers belonged to the commonwealth of Israel.

Apart from the amazement and perplexity of the pilgrims, we know nothing of other immediate reactions except that of the ‘smart’ people who produced the easy formula: ‘These men are drunk’! Their theory was soon deflated by Peter.

ii. Peter’s Speech (2:14–36)

The kerygma for Jews. Now filled with the Spirit, Peter could begin to ‘proclaim as a herald’ the great fact of redemption, lifting up his voice, as he stood with the eleven, to give solemn utterance to the inspired message (2:14). Before Jews, the ‘herald’s message’ (Gk. kerygma) generally includes the following features: (a) the guilt of the people who crucified their Messiah; (b) God’s reversal of their verdict in the resurrection and exaltation of Jesus; (c) the evidence of Christ’s well-known ministry of grace and power; (d) appeals to OT texts; (e) the continuing possibility of blessing for Israelites who would repent and believe.

Introduction (2:14, 15). It’s only nine in the morning, when Jews would not normally have had a meal, much less have taken wine. ‘This is not drunkenness’, says Peter, in effect, ‘but inspiration.’

Joel’s prophecy (2:16–21). NT writers quote from the OT in a variety of ways, more often on the basis of analogy of principle than on that of direct fulfilment. In the writer’s view, a special use made of an OT prophecy does not annul its meaning as fixed by the original context. In Jl 2:28–32 the prophet speaks of the outpouring of the Spirit on every-body as the climax of the blessings God will bestow on restored Israel. This is preceded by the usual portents of judgment in the last days and by a promise of salvation to all who call on the name of the Lord. The terrible portents of 2:19, 20 were not fulfilled by the darkening of the sun on the day of the crucifixion and are constantly associated with the Day of Jehovah (Isa. 13:9–11; Ezek. 32:5–8; Jl 2:10; 3:15; Hab. 3:11; Mt. 24:29 and parallels; Rev. 6:12; 8:12). The Holy Spirit descended on a limited company, and has still not filled all persons, old and young, of all social categories. The conditions for quotations from the OT in the NT are fulfilled if we understand that elements of Joel’s prophecy were seen in the happening of Pentecost, and that the cross and resurrection had opened a new age which would culminate in universal spiritual blessing. (See article ‘The New Testament Use of the Old Testament’, pp. 1111 ff.)

Christ and Israel (2:22–24). Peter appealed to the personal knowledge of the Palestinian Jews when he spoke of the ministry of Jesus of Nazareth, whose mighty works showed that he was attested by God as His messenger to Israel (22). The terrible responsibility for the rejection of such a Man fell squarely on the shoulders of the inhabitants of Jerusalem: this man … you, with the help of wicked men put … to death by nailing him to the cross. But their unreasoning hatred became the instrument for the fulfilment of the divine plan established in the foreknowledge of God.

The Resurrection (2:24–32). The apostles were above all ‘witnesses to the resurrection’ (1:22) and Peter states: God raised him, for the Prince of life could not be held down by the pangs of death (24). The shameful verdict of the Sanhedrin was reversed by Omnipotence.

Both Peter and Paul (13:35) appeal to Ps. 16 as a prophecy of the Resurrection. Much of the psalm expressed David’s own experiences, but certain elements—as in all the messianic psalms—could only be fulfilled in his greater Son. Note especially the phrase: nor will you let your Holy One see decay (27, 29). As a prophet David saw that the resurrection life of his descendant would be the means of fulfilling the covenant (29–31; cf. 2 Sam. 7:12–17; Ps. 89:3, 4, 26–37; 132:11–18).

The exaltation of Christ (2:33–35). The verb raised of 2:32 refers to the resurrection to which the apostles bore witness, but it leads directly to the exaltation of the Messiah as prophesied in Ps. 110:1. Peter has not forgotten the original theme, and relates the outpouring of power witnessed by the multitude that day to the fact of Christ’s exaltation. David did not rise from the dead, nor did he ascend into heaven to be exalted to a throne of glory, so that Ps. 110:1 must refer to another. Sit at my right hand, until I make your enemies a footstool for your feet presupposed a completed task and then a period of waiting—not divorced from activity—until the final triumph over the enemy is achieved.

The appeal (2:36). Prophecy and contemporary facts had been welded into a strong argument which was the basis of a direct appeal to all Israel. God had constituted Jesus, the crucified one, both Lord and Messiah for His people, despite their tragic rebellion.

iii. The First Christian Church (2:37–47)

Repentance and baptism (2:37–41). They (37) refers to those who received the word, crying, what shall we do? Peter’s answer is cogent and clear in the light of other Scriptures, for repentance, ‘a change of mind and attitude’, is the negative aspect of that faith in Christ which is clearly implied. Baptism in itself could not procure the forgiveness of sins and the reception of the Holy Spirit, but was the outward sign of a new attitude which abjured the crime of the great rejection and placed the confessors on the side of the Messiah. In the name of Jesus Christ (38) shows that the converts confessed Jesus as Messiah and participated in the fulness of their Lord and Saviour.

By the phrase for all who are far off (39) Peter understood the dispersed as well as Palestinian Jews, and the promise was for the humble-minded who escaped from the corrupt generation of rebellious Israel, forming a faithful remnant of witnesses.

The foundation of the church (2:41). Peter could have used Paul’s description of his church building: ‘I laid a foundation as an expert builder … for no one can lay any foundation other than the one already laid, which is Jesus Christ’ (1 C. 3:10, 11). The word was faithfully preached and received by a large number of believers who were then baptized and added to the church. It has been objected that 3,000 people could not have been baptized by immersion in Jerusalem. Nothing, however, is said about the time taken or the number of persons employed in the task. Around the city there were plenty of places for ceremonial ablutions, and there were also many irrigation pools.

The practices of the church (2:42). This verse sums up succinctly the main elements of the life and activity of the Jerusalem church: (a) Perseverance in the apostles’ teaching. The apostles were called upon not only to witness to the world but also to teach the Christian family. At this stage the teaching would be mainly the reiteration of the facts of the ministry, death and resurrection of Christ seen in the light of OT prophecy. We must think of the large company divided into groups for such instruction by the apostles and their helpers. This ‘oral tradition’—in the right sense—was to give rise to the written material we find in the Gospels and opened the way for the further revelations of the Letters. (b) Fellowship (koinōnia) indicates an openhearted sharing in which each believer gave to others what he had himself received, whether of spiritual or material blessings (see its basis in 1 Jn 1:1–4). (c) The breaking of bread in this context is equivalent to the Lord’s Supper (taken as part of a common meal), as only a fundamental activity of the church would be put alongside teaching and prayer. The solemnity of our Lord’s charge, ‘Do this in memory of me’, in the shadow of the cross would lead to speedy obedience once the church was formed. (d) Prayer. The emphasis is on collective prayer, for in times of the plenitude of the Spirit there is always a glad recognition of the spiritual profit and blessing flowing from joint praises and petitions. A church lacking these features is in danger of spiritual decay.

Outward influence and spiritual unity (2:43–47). The outward influence of the church was seen in a widespread awe, in the performance of miracles and in the addition to the company of those whom God was saving (43, 47). The great features of the inner life of the church were joy in the Lord, the community of goods, fellowship, and meetings in the temple courts (44–46). Believers were so near the cross and the resurrection and so filled with the Spirit, that for a while selfishness was swallowed up in love. It was thus easy to sell possessions and think of the good of all. In this way arose the ‘church-community’ of Jerusalem, which, considered as an experiment, was of a temporary nature; it lent itself only to a peculiar set of circumstances which did not persist and were not reproduced elsewhere. In later years the church in Jerusalem was chronically poor, and the difficulties of distribution are illustrated in 6:1. Considered as an example of love, however, the community has much to teach us. The increase (47) was the natural result of the spiritual state of the church.

Daniel Liu · June 2014