Atos 2
R.C.H. Lenski · Citado em PreceptAustin
Atos 2
Lenski comments that the "The emphatic τοῦτον, (FIRST WORD IN GREEK SENTENCE) "Him," "this one," sums up all that has been said: this man so mightily and publicly accredited from God—Him the Jews murdered!...Here Peter preached the law with its crushing power in order to bring about the conviction of sin and genuine contrition. He in no way softens his words since this would only defeat their purpose.(Borrow the interpretation of the acts of the apostles) Many (if not most) of the Jews in the audience thought that the fact that Jesus died on the cross invalidated His claim to be the Messiah. Why was He a victim? If He was truly Messiah, He could have used His power to avoid crucifixion. Why didn't He do that? And of course their conclusion would be, He did not do it because He was not really the Messiah! But Peter now proceeds to give a defense which confronts and corrects their faulty reasoning. He will do so by declaring that Jesus was delivered to death by God's plan set in motion from eternity past. God's plan, Man's plot! Delivered over (ekdotos) by the predetermined (horizo) plan (boule) and foreknowledge (prognosis) of God - Peter is saying Jesus' death was not an accident. Jesus was not a hapless victim Who helplessly fell into the hands of His enemies. This had always been from the beginning God's plan for the redemption of mankind. The death of Christ was no accident of history, no tragic twist of fate. Peter declares at Pentecost that Jesus was delivered up according to God’s eternal counsel and foreknowledge. Though wicked men carried out the crucifixion, they only fulfilled what God had long ago purposed in His heart — that His Son should be the Lamb slain for the sins of the world (Ge 3:15+, Jn 1:29+). In this one verse we see the mysterious union of divine sovereignty and human responsibility: God ordained it, men performed it, and salvation was accomplished through it. Delivered over (1560)(ekdotos from ekdidomi = to deliver up) is a verbal adjective which means to be given up to the will of another, including the idea of betrayal. By Divine design (predetermined plan and foreknowledge) Jesus was betrayed by Judas in Mt 26:48 where betraying is the similar verb paradidomi meaning to give over to the power of another, in this context to the Jewish religious leaders. These leaders in turn "bound Him, and led Him away and delivered (paradidomi) Him to Pilate the governor. (Mt 27:2). Why did God allow this? "“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life." (John 3:16) Jesus Himself recognized this divine plan was what had been written and was necessary (Luke 24:25-27, 46+) and so gave Himself of His own accord (Gal. 1:4; Eph. 5:2, 25; 1 Tim. 2:6; Titus 2:14). Predetermined (3724)(horizo from horos = boundary, limit; English horizon) means strictly speaking to limit and then to mark out with a boundary and figuratively to determine. In other words, the events surrounding Jesus' crucifixion were based on a definite, prearranged plan and purpose of God. It was a predetermined plan carried out by profane perpetrators The words the predetermined plan and foreknowledge of God are a Greek construction governed by the Granville-Sharp rule. This grammatical rule simply states that when two nouns are joined by the word “and” (Greek kai) and the first noun has the definite article (article = "the") in front of it and the second does not, both nouns refer to the same thing. In Acts 2:23, this rule shows that the word foreknowledge refers to the same act as does the phrase predetermined plan and is an additional description. Predetermined is in the perfect tense (past completed act with ongoing effect) which refers to the past act of God "putting limits upon something" (so to speak) with the present result that that certain thing (in this case the crucifixion of His Son) has been appointed or decreed. God did not just foreknow, but He actually foreordained the crucifixion. The predetermined plan and foreknowledge of God describes this consultation as one that had as its purpose the fixing of limits upon, thus determining the destiny of God's Son. In other words, in eternity past (2Ti 1:9+; Re 13:8+), the Trinity, determined that the Lord Jesus Christ should be given over into the hands of godless men to be crucified. The word foreknowledge (see below) refers to the same act, and therefore includes in it the truth indicated by the predetermined plan. Foreknowledge, however, adds the idea of the foreordination or appointment in advance of the Person whose destiny was decided upon in the plan referred to. Stated succinctly the Granville Sharp rule in Acts 2:23 equates foreknowledge to a predetermined plan. According to Peter, God's foreknowledge is a deliberate choice. God foreknew not by prior observation, but by bringing into reality His predetermined plan. Plan (purpose)(1012)(boule) refers to that which has been purposed and planned. It was God's definite plan, His designated will. The Crucifixion was no accident, but was God’s design and set purpose (boule). In other words the Cross was God’s determined will, not just His inclination. God did not just "foreknow" that Jesus would be crucified (which of course He did know), but what Peter is saying is that God actually foreordained it to occur. To foreordain means to dispose or appoint in advance. We see this same thought repeated later in Acts... Acts 4:27-28+ “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever Your hand and Your purpose (boule) predestined (proorizo from = before + horizo) to occur. Acts 13:27-29+ “For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him. 28 “And though they found no ground for putting Him to death, they asked Pilate that He be executed. 29 “When they had carried out all that was written concerning Him, (a reference to OT prophecies fulfilled in Jesus' Crucifixion) they took Him down from the cross and laid Him in a tomb. As J I Packer put it God "knows and foreknows, all things, and His foreknowledge is foreordination; He, therefore, will have the last word, both in world history and in the destiny of every man." (See How Great Is Our God) (Worship our Great God as you sing How Great is Our God by Chris Tomlin) Nelson's New Illustrated Bible Dictionary says "God’s foreknowledge is much more than foresight. God does not know future events and human actions because He foresees them; He knows them because He wills them to happen. Thus God’s foreknowledge is an act of His will." (Nelson's New Illustrated Bible Dictionary) International Standard Bible Encyclopedia - Foreknowledge Based on Foreordination - God's foreknowledge, according to the Scripture teaching, is based upon His plan or eternal purpose, which embraces everything that comes to pass. God is never represented as a mere onlooker seeing the future course of events, but having no part in it. That God has such a plan is the teaching of the entire Scripture. Foreknowledge (4268)(prognosis from verb proginosko from pro = before + ginosko = to know) literally means to know beforehand. God's foreknowledge means not only that He knew beforehand but that He also planned beforehand (cf. similar idea in Ex 33:17; Jer 1:5; Amos 3:2; Matthew 7:22; 7:23 [note]). As used of God, the word prognosis means foreknowledge with a purpose that can never be frustrated. John
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Lenski - Here we have the first apostolic preaching of the resurrection of Jesus....You made away with him—God raised him up! You did it by crucifying him—God did the opposite by loosing the pangs of death! (Borrow the interpretation of the acts of the apostles) God raised Him up again (cf same phrase God raised up - Acts 2:32, 3:15, 26, 10:40, 13:30) - So note first that God the Father raised His Son. And in Romans 1:8NLT we see the Spirit is also involved Paul writing that Jesus "was shown (DECLARED) to be the Son of God when he was raised from the dead by the power of the Holy Spirit. He is Jesus Christ our Lord." The story is told that a certain M. Lepeau complained to Talleyrand that a new religion of his—one he considered a great improvement over Christianity—had failed to catch on with the people. He asked Talleyrand for some suggestions. Talleyrand dryly said, “M. Lepeau, to insure success for your new religion, all you need do is have yourself crucified and then rise from the dead on the third day!” The resurrection “declared” that Jesus was the Son of God. The Greek word is very helpful in getting the force of the idea because it is related to our English word horizon, “the boundary between heaven and earth.” God’s mighty deed in raising Jesus from the dead “horizoned” Him—that is, it clearly marked out Jesus as the divine Son.
Atos 2
Lenski says "for Christ these pains ended at the moment of his death." (Borrow the interpretation of the acts of the apostles) Agony (5604)(odin from odune = torment) is found in the secular Greek writings from Homer down and primarily refers to the the pain of childbirth and so is rendered labor pain or birth-pang. In secular Greek usage, metaphorically, odin referred to any travail or anguish. Jesus used the picture of the intense agonizing pains of childbirth as a metaphorical description of the intense anguish men will experience because of the dramatic calamities which will precede His Second Coming. (Mt 24:8, Mk 13:8) In this passage in Acts Luke uses odin to describe the agonies that Jesus experienced associated with His death. In 1 Th 5:2 Paul uses odin to describe the Day of the Lord, emphasizing that even as labor pains often have a sudden onset, the destruction associated with the Day of the Lord will unexpectedly overtake those who live in self-security. This recalls Peter's words of warning in Acts 2:20 "I WILL GRANT WONDERS IN THE SKY ABOVE AND SIGNS ON THE EARTH BELOW BEFORE THE GREAT AND GLORIOUS DAY OF THE LORD SHALL COME." Just as birth pangs are temporary, so to was the agony of death for Jesus, and just as a woman's birth process gives rise to a new life, the pangs of death Jesus endured resulted in new life in the resurrection. We see a similar phrase pains or pangs of death in the Septuagint of two passages in the OT... The cords of Sheol (Lxx = pangs of death -odines thanatou) surrounded me (DAVID SPEAKING); The snares of death confronted me. (2 Sa 22:6) For the choir director. A Psalm of David the servant of the LORD, who spoke to the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies and from the hand of Saul. And he said, “I love You, O LORD, my strength.” ....4 The cords of death (Lxx = pains/pangs of death - odines thanatou) encompassed me, and the torrents of ungodliness terrified me. 5 The cords of Sheol (Lxx = odines hadou = pains/pangs of hades/hell) surrounded me; The snares of death confronted me. 6 In my distress I called upon the LORD, And cried to my God for help; He heard my voice out of His temple, And my cry for help before Him came into His ears. (Ps 18:1, 4-6)
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Lenski writes that Messiah's heart "was filled with gladness, the same verb that is used for making merry at a celebration in Luke 15:32+; and His tongue jubilated, exulted in songs and expressions of praise....From the abundance of the heart the mouth speaketh; heart and tongue go together." (HOW'S YOUR TONGUE BEEN TODAY? IT'S AN EXCELLENT BAROMETER OF YOUR HEART! AN EXCELLENT BAROMETER OF WHO IS IN CONTROL -- SELF OR SPIRIT!) (Borrow the interpretation of the acts of the apostles) David
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Lenski - The temporary tenting comprises both the bodily life of David (AND MESSIAH) and the stay of his (MESSIAH'S) body in the grave. In both conditions his flesh makes its tent and camp “on hope,” on this as the ground (epi = upon). (Borrow the interpretation of the acts of the apostles) POSB - Jesus’ flesh rested (DWELT,) in hope. The phrase “shall rest” (kataskenosei) means shall tabernacle or pitch a tent. Jesus’ flesh rested, tabernacled, pitched its tent, encamped and made its abode upon hope—the hope (CERTAINTY) of conquering death, of being resurrected. Hope of living forever was the basis and foundation of Jesus’ life, that for which He lived. He focused His whole life and being upon the hope of the glorious resurrection. (ED: HOW APPROPRIATE THAT PAUL CALLS JESUS OUR "BLESSED HOPE." ARE YOU LOOKING EXPECTANTLY FOR HIM? - Titus 2:13+). Hope (1680)(elpis) as used in the Bible almost always refers to a "hope sure," not a "hope so" (the most common meaning in English). Biblical hope is something you can count on. It is the absolute assurance that God will do good to us in the future. In this Psalm, the Messiah expressed an absolute assurance that the Father would do good to Him in the (near) future (actually on the "third day"!) And then He goes on in the next verse to explain why He (MESSIAH) has this hope or absolute assurance that His Father will do good to Him in the future (i.e., resurrect Him from the dead). The basis of Messiah's hope is not some ephemeral or flitting emotion, but is based on the firm foundation of truth in God's Word as explained in Acts 2:27. In Acts 23:6 Paul uses elpis in the phrase "I am on trial for the hope and resurrection of the dead" using "hope" with the idea of his absolute assurance that God would resurrect all believers from the dead. Paul has a similar use in Acts 24:15 declaring he has "a hope in God, which these men cherish themselves, (NOW HE EXPLAINS HIS HOPE) that there shall certainly be a resurrection of both the righteous and the wicked." (cf similar uses of "hope" in Acts 26:6; Acts 26:7; Acts 28:20). The resurrection was the hope of the Jewish people, and was taught in the Old Testament (Job 19:25-27; Isa. 26:19; Da 12:2+). The phrase My flesh also will live in hope reminds me of the famous declaration of the tried and tested saint, old Job, who declared "Though He slay me, I will hope in Him." (Job 13:15) The Hebrew verb "hope" is yahal/yachal which means to wait, even to wait expectantly and includes the ideas of confident expectation, trust and tarrying. Commenting on Job's declaration
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Lenski explains "This hope of David’s (MESSIAH'S) has solid reality under it and thus cannot end in disappointment as do the hopes of the ungodly which have no other foundation than the desires of the ungodly themselves. Jehovah, who has ever been at David’s (MESSIAH'S) right to keep him from being shaken by doubt and by fear, will never forsake him at the time of death. His hope is sure: “Because thou wilt not abandon my soul unto Hades.”...the abandonment here denied is not merely one which leaves a person in a terrible place after he has fallen there, but one which never even permits him to get into such a place." (Borrow the interpretation of the acts of the apostles) You will not abandon My soul to Hades - The word for "not" is the stronger Greek word (ou/ouk) signifying absolute negation. This is the central point, the absolute promise that God would not abandon Messiah to Hades (Greek = hades; Hebrew = she'ol), the place of the dead, the place of punishment of the wicked. Will (not) abandon (desert, forsake, leave) (1459)(egkataleipo from en = in + kataleipo = forsake, desert) means literally to leave down in. It conveys the sense of deserting someone in a set of circumstances that are against them. The idea is to let one down, to desert, abandon, leave in the lurch, leave one helpless. The Father will not forsake His Son. The idiomatic phrase leave in a lurch means "to not do for someone what you had promised you would do." The Father was true to His promise (Ps 16:10) for "God raised Him up on the third day." (Acts 10:40, cf 1 Cor 15:4). Here is a horrible (but true) thought regarding abandon - A soul can be utterly forsaken and abandoned, doomed forever in hell. But Christ was absolutely sure that His soul would not be left and abandoned in hell. Let's apply this truth of the Father's unfailing faithfulness to ourselves as believers, for in the book of Hebrews we read that God "Himself has said “I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE (egkataleipo) YOU,” (Heb 13:5+ - Note: Greek sentence has FIVE negatives!!!). Why is this true? Because we are in Christ Jesus! We are in eternal covenant with Him (Heb 13:20+)! And therefore absolutely nothing "will be able to separate us from the love of God, which is in Christ Jesus our Lord." (Ro 8:39+) Soul (5590)(psuche from psucho = to breathe, blow, English = psychology "study of the soul") is the breath, then that which breathes, the individual, animated creature. Hades (86)(hades) is the transliteration of the Greek word Hades (from a = negative + eido = to see) literally means "not seen" or "unseen" and literally means "the unseen place." Hades in the present context seems to be a more general reference to the abode of the dead, not the temporary underworld prison where souls of the ungodly await their final judgment (Lk 16:23+). Darrell Bock - Hades is the Greek equivalent of Gehenna or Sheol, the place where the dead are gathered for judgment . . . Being in hades stands in contrast here to being in God’s presence and expresses the threat that death represents. Nor allow Your Holy One to undergo decay - As noted above, even though David wrote this, his body did decay when he was buried. The body of Messiah however did not undergo decay. And the title Holy One is a messianic title. The Jews for the most part did not recognize Jesus as the Holy One, but the demons did! (Mk 1:24, Lk 4:34). When most of the "disciples" of Jesus departed after His "hard" teaching on the Bread of Life (Jn 6:66), Peter, speaking for the other 11, declared "Lord, to whom shall we go? You have words of eternal life. We (EXCEPT JUDAS) have believed and have come to know that You are the Holy One of God.” (Jn 6:68, 69). Jesus was in the tomb three days and yet experienced no decay. David
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Lenski says "The future tense “wilt fill me” means already now and, of course, vastly more after death." (Borrow the interpretation of the acts of the apostles)
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Lenski - Dio Cassius 64, 14 reports that it (David's tomb) fell into ruins during Hadrian’s reign in the year 133, after which it is no longer heard of. It was at Jerusalem—mute but incontrovertible evidence that Ps. 16 was not fulfilled in David. David’s body saw corruption. It was dust. (Borrow the interpretation of the acts of the apostles) New American Commentary - The site of David’s tomb mentioned in v. 29 is no longer certain but was probably on the south side of the southeast hill of Jerusalem near the pool of Siloam. Josephus said that John Hyrcanus looted the tomb of 3,000 talents of silver during the siege of Jerusalem in 135/134 B.C. and that Herod attempted the same. According to Josephus, Herod’s attempt was thwarted when two of his men were killed by a sudden burst of flame upon entering the tomb. Having second thoughts, Herod abandoned the project and built a white marble portico over the tomb. Here is the note from Josephus Ant. XVI. 7.1 As for Herod, he had spent vast sums about the cities, both without and within his own Kingdom. And as he had before heard that Hyrcanus, who had been King before him, had opened David’s sepulchre, and taken out of it three thousand talents of silver;5 and that there was a much greater number left behind; and indeed enow to suffice all his wants; he had a great while an intention to make the attempt. And at this time he opened that sepulchre by night, and went into it; and endeavoured that it should not be at all known in the city; but took only his most faithful friends with him. As for any money, he found none, as Hyrcanus had done: but that furniture of gold, and those precious goods that were laid up there. All which he took away. However, he had a great desire to make a more diligent search, and to go farther in, even as far as the very bodies of David and Solomon. Where two of his guards were slain, by a flame that burst out upon those that went in; as the report was. So he was terribly affrighted, and went out; and built a propitiatory monument of that fright he had been in; and this of white stone; at the mouth of the sepulchre: and that at great expence also. And even Nicolaus his historiographer makes mention of this monument built by Herod: though he does not mention his going down into the sepulchre: as knowing that action to be of ill repute.
Atos 2
Lenski says "Right here and now Peter’s hearers were both seeing and hearing the great effects of the resurrection of Jesus, the miracles of Pentecost. They reveal what the resurrection involved -- the exaltation of the risen Jesus, His pouring out the spirit, the miraculous evidence of which all were seeing and hearing. Peter thus goes straight to his goal: he lays up stone on stone with perfect, swift mastery until the arch is complete." (Borrow the interpretation of the acts of the apostles) Therefore having been exalted to the right hand of God - Remember Peter is defending the resurrection and here he points out that He could hardly have sent the Spirit which they had seen and heard had He not been resurrected and exalted. It is notable that the first words in the Greek sentence are "the right" (there is no word for "hand" in Greek) which emphasizes Jesus' position of prestige, power and authority. F F Bruce explains that the right hand of God is "the place of supremacy over the universe, in fulfillment of His (JESUS) own assurance to His judges (CAIAPHAS, ET AL): “But from now on THE SON OF MAN WILL BE SEATED AT THE RIGHT HAND of the power OF GOD” (Luke 22:69+). ILLUSTRATION - Reading book by George Stephanopoulos – knew what a privilege it was to serve at the right hand of the most powerful man in the world – the President of the United States – Bill Clinton -- “All Too Human – A Political Education”. Stephanopoulos wrote “When it comes to White House offices, it’s not the size that counts. Location, location, location. Proximity, like celebrity, is a source and sign of power. The closer you are to the president, the more people believe he listens to you. The more people believe he listens to you, the more information flows your way. The more information flows your way, the more the president listens to you. The more the president listens to you, the more power you have.” Think of the power of Jesus at the right hand of God. (Paul Apple The Spread of the Gospel) Having been exalted (lifted up) (5312)(hupsoo from hupsos = height, elevation) is used here not only literally to describe the lifting up of Jesus spatially (Acts 1:9) but also with the figurative means of His being lifted up to the place of highest honor, foremost fame, greatest power, and peerless position! And it is fascinating that this same verb hupsoo describes His crucifixion for He prophesied to Nicodemus that “As Moses lifted up (hupsoo) the serpent in the wilderness (Nu 21:5-9), even so must the Son of Man be lifted up (hupsoo) (Jn 3:14,cf hupsoo again with identical meaning in Jn 12:32-33). In short, because Jesus was lifted up on Calvary's Cross, He was lifted up to God's right hand! Glory! Hallelujah! Amen! Gotquestions has an excellent summary of the significance of Jesus' Ascension... 1) It signaled the end of His earthly ministry. God the Father had lovingly sent His Son into the world at Bethlehem, and now the Son was returning to the Father. The period of human limitation was at an end. 2) It signified success in His earthly work. All that He had come to do, He had accomplished. 3) It marked the return of His heavenly glory. Jesus' glory had been veiled during His sojourn on earth, with one brief exception at the Transfiguration (Matthew 17:1-9). 4) It symbolized His exaltation by the Father (Ephesians 1:20-23). The One with Whom the Father is well pleased (Matthew 17:5) was received up in honor and given the Name above all names (Philippians 2:9). 5) It allowed Him to prepare a place for us (John 14:2). 6) It indicated the beginning of His new work as High Priest (Hebrews 4:14-16) and Mediator of the New Covenant (Hebrews 9:15). 7) It set the pattern for His return. When Jesus comes to set up the Kingdom, He will return just as He left-literally, bodily, and visibly in the clouds (Acts 1:11; Daniel 7:13-14; Matthew 24:30; Revelation 1:7). Currently, the Lord Jesus is in heaven. The Scriptures frequently picture Him at the right hand of the Father-a position of honor and authority (Psalm 110:1; Ephesians 1:20; Hebrews 8:1). Christ is the Head of the Church (Colossians 1:18), the giver of spiritual gifts (Ephesians 4:7-8), and the One who fills all in all (Ephesians 4:9-10). Warren
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Lenski - Any other deduction is false to both the facts and the prophecies. There can no longer be any doubt about the facts. No room for doubt or uncertainty about who Jesus is. True beyond a shadow of a doubt. They have imagined themselves to be protected by God; bloated in their own self righteousness; looking down with disdain at the Gentiles; holding to a fierce sense of nationalistic pride and prejudice. (Borrow the interpretation of the acts of the apostles) Know (1097)(ginosko) describes intelligent comprehension and means to come to understand, in this case because of knowledge they had acquired by seeing the signs of the Spirit's arrival and hearing Peter's peerless defense of Jesus as Messiah and God. So Peter is commanding (present imperative) his Jewish audience to Understand, Perceive, Recognize that they had crucified God, the Messiah! Robertson on know for certain - Assuredly therefore, without any slip or trip (aphales from a privative and sphallō, to trip, to slip. Peter draws a powerfully pungent conclusion by the use of the adverb aphalos and the inferential conjunction oun (therefore). Peter's closing sentence drives home the point of his sermon: "This very Jesus whom ye crucified (note humeis, strongly emphatic ye), Him God made both Lord and Messiah", as David foretold in Psalm 110:1 and as the events of this day have confirmed. The critics are disturbed over how Luke could have gotten the substance of this masterful address spoken on the spur of the moment with passion and power. They even say that Luke composed it for Peter and put the words in his mouth. (RIDICULOUS! HE RECEIVED IT FROM THE SPIRIT VIA INSPIRATION!) (Word Pictures in the New Testament - Acts 2) Certain (806)(aphalos from aphales = safe, firm, steady, immovable - anchor in Heb 6:19) is an adverb which literally refers to guarding a prisoner safely or securely (as used in Mk 14:44 and Acts 16:23). Figuratively as used in Acts 2:36 aphalos means definitely, positively, with certainty or without a doubt! Thus aphalos pertains to that which was certain and completely believable or worth being believed. Both Lord and Christ this Jesus - Peter used the word Lord (kurios) in Acts 2:34 to describe the Messiah in Psalm 110:1 and now he applies kurios to Jesus (Iesous). Peter is saying, based on the evidence of Jesus' life, death, resurrection and exaltation, this Jesus they killed was not simply a man, but in fact was God (Lord) and Messiah (Christ). He had described Him as Messiah (Christ) in Acts 2:31 but now adds that He is Lord. Paul Apple on Lordship of Jesus - You don’t want Jesus to rule your life?? Then you don’t want Jesus period! You don’t want to be a Christian; you don’t want to be His disciple. Lordship is the only relationship Jesus offers. (The Spread of the Gospel) Ray
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Lenski - Like a sharp spear the law penetrated their hitherto hard and impervious hearts. The Greek καρδία is always the center of the personality, psychologically the mind plus the will. Far more than the feelings of the hearers were stirred or hurt. “Pierced through” means in a deadly way. By the exposure of it which Peter had made their entire previous attitude of unbelief was struck a deadly blow. These men felt utterly crushed. They were not only hurt but hurt so that they could not rally against the hurt. Their conscience was smitten so that they could not fend off the blow. They had been in opposition to God in their treatment of his grace in Jesus. Denial on their part was impossible. The question they asked is a full admission of their guilt. (Borrow the interpretation of the acts of the apostles) Dear believer, can we not apply the principle of pricking of our hearts by the Spirit and the Word - Are we allowing the Holy Spirit to pierce our heart in areas where we need to respond to Him in repentance and faith in our spiritual growth? Or have we shut down; tuned out the Holy Spirit; developed a calloused conscience. How sensitive are we to the Holy Spirit? Are you grieving the Spirit (Eph 4:30+)? And said to Peter and the rest of the apostles - In Acts 2:14 we saw that Peter took "his stand with the eleven" and functioned as the spokesman of the group. And so here the question is addressed not just to Peter, but to the rest of the apostles who have been standing with Peter throughout his message. Apostles (652)(apostolos from apo = from + stello = send forth) (Click discussion of apostle) means one sent forth from by another, often with a special commission to represent another and to accomplish his work. It can be a delegate, commissioner, ambassador sent out on a mission or orders or commission and with the authority of the one who sent him. Brethren what shall we do? - Brethren referring to Jewish "brethren." It is interesting that the sermon was enclosed so to speak by two questions from the crowd - "What does this mean?" (Acts 2:12) and "What shall we do?" (Acts 2:37) Peter had answered the first question which led to their conviction and their second question which prompted a clear proclamation of the Gospel. If they had killed the Messiah and He was now at the right hand of God, the Jews must have wondered what in the world were they to do now? "We've rejected Him and Killed Him! We are His enemies and you just reminded us God will put all His enemies under His feet! So what shall we do?" The crowd asked John the Baptist the same question "Then what shall we do?” (Lk 3:10+). After Saul had seen Jesus on the Damascus Road "“And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Get up and go on into Damascus, and there you will be told of all that has been appointed for you to do.’ (Acts 22:10). Their question reminds us of the desperate question from the jailer (at risk of losing his life for letting prisoners escape) in Philippi when "after he brought them (Paul and Silas) out, he said, “Sirs, what must I do to be saved?” (Acts 16:30). Matthew
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Lenski - Wherever there was a Christian home its residents partook of their food “in exultation of heart,” with high delight in the grace vouchsafed them, and “in simplicity or singleness of heart,” rejoicing in the one thing that filled their hearts with such joy (Borrow the interpretation of the acts of the apostles) With gladness and sincerity of heart - CSB = "with a joyful and humble attitude." NIV = "with glad and sincere hearts." NRSV = "with glad and generous hearts." Stanley Toussaint observes that "one of the sub-themes of Acts is joy, because a victorious church is a joyful one. (Acts 2:46, 5:41; 8:8, 39; 11:23; 12:14; 13:48, 52; 14:17; 15:3, 31; 16:34; 21:17). (BKC) And I would add that Luke 13:52 helps understand the early church's supernatural joy writing 'And the disciples were continually filled with joy and with the Holy Spirit." There is the "secret!" Is your church one that outsiders would characterize as "filled with joy?" If not, could it be that you have minimized the role of the Spirit, even doing so perhaps out of fear of being accused of being too radical? Just a thought to ponder. Gladness (20)(agalliasis See related verb - agalliao) means gladness or extreme joy, often accompanied by words and/or bodily movements, such as jumping, smiling, etc. See discussion of the verb agalliao in 1 Pe 1:6+. Clearly gladness describes these disciples as unafraid to show the deep down joy over their new found knowledge of the Messiah and new life in Him, for they were now under grace not law (Ro 6:14+). The English dictionary definition of gladness is a feeling characterized by pleasure, contentment or joy. Sincerity (858)(aphelotes from apheles = without a stone and thus plain or level, figuratively - simple, without guile or duplicity) literally means smoothness or evenness. Figuratively aphelotes speaks of sincerity, simplicity, humility, purity of intention. LSJM says "simplicity, unworldliness." One of the English definitions of simplicity is "absence of affectation or pretense" which would seem to be an excellent description of these unified disciples, as they met in houses taking their meals together. To use a modern idiom, no one was "putting on airs." There was no "keeping up with the Jones" attitude among these "simple" saints! No wonder they were of "one mind"! Lenski adds that aphelotes "is derived from an adjective which means “without a stone,” hence perfectly smooth and even, metaphorically, a condition that is undisturbed by anything contrary." (Borrow the interpretation of the acts of the apostles) Gilbrant writes "Aphelēs, which was used rarely in classical Greek means “simplicity, unworldliness,” for example, in reference to a person. In certain papyri and the New Testament aphelotēs continues to describe unworldly simplicity. Luke used aphelotēs to describe the attitude of “sincerity” in the heart of the primitive Christian community in Jerusalem (Acts 2:46). In their unworldliness, these earliest converts to Christianity shared their possessions, worshiped in the temple, and ate their meals in common (Acts 2:44-46)." (Complete Biblical Library Greek-English Dictionary) Tony Miano sums up the word aphelotes - The Greek word for “sincerity of heart” has an interesting origin. It literally means “simplicity” and comes from the root word that means, “free from rocks” (Robertson, v. 3, p. 39 40). As John MacArthur has said, “There were no stones of selfishness in their hearts” (p. 89). Although it didn’t always remain that way (the church in Jerusalem would eventually have its share of problems), in the early days of the church their fellowship was simple. It wasn’t bogged down by agendas, ulterior motives, and “What’s in it for me.” Their fellowship was healthy, reverent, and pleasing to God. (Reference) Acts 2:47 praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved. KJV Acts 2:47 Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved. praising God and having favor with all the people Acts 4:21,33; Luke 2:52; 19:48; Ro 14:18 the Lord was adding to their number day by day Acts 2:4:39; 5:14; 11:24; 13:48; Ro 8:30; 9:27; 11:5-7; Titus 3:4,5 Acts 2 Resources - Multiple Sermons and Commentaries A SINGING PEOPLE A SAVING GOD I like Paul Apple's insightful title of Acts 2:47 as "Vertical and Horizontal Blessing." Apple goes on to add "They spent their time blessing God and God spent His time blessing them Unity comes from everyone praising God rather than promoting self." (Acts Commentary) I Howard Marshall on praising - This is one of the few references in Acts to the Christians worshiping God in the sense of rendering thanks to Him. The fewness of such phrases reminds us that according to the New Testament witness Christian gatherings were for instruction, fellowship and prayer; in other words for the benefit of the people taking part; there is less mention of the worship of God, although of course this element was not absent. (Borrow The Acts of the Apostles : an introduction and commentary) As Jesus said (in a slightly different context but still true in principle) "the things that proceed out of the mouth come from the heart." The last words in Acts 2:46 are "gladness and sincerity of heart" which naturally (supernaturally) leadD to praising God Whose Spirit had placed that joy, joy, joy down in their hearts! (Play the great little chorus and see if the words don't describe the early church!) Praising (present tense = continually)(134)(aineo) means to offer praise. To sing praises. In the NT aineo refers only of praise to God. Gilbrant notes that "In secular Greek the terms (FOR PRAISE) are widespread, but they lack the distinctive employment of “praise that is directed toward God” found in the New Testament. Aineo is used mainly by Luke in the NT. I love Luke's first two uses of aineo - And suddenly there appeared with the angel a multitude of the heavenly host praising God and saying, “Glory to God in the highest, And on earth peace among men with whom He is pleased.” (Lk. 2:13-14) The shepherds went back, glorifying and praising God for all that they had heard and seen, just as had been told them.(Lk. 2:20) And in the last use of aineo in Scripture you and I and all these first Jewish disciples will be given a wonderful command And a voice came from the throne, saying, “Give praise (present imperative = command for us to make this our eternal practice!!!) to our God, all you His bond-servants, you who fear Him, the small and the great.” (Rev 19:5+ - O Happy Day - the original vesion! Sing along as you imagine that soon coming day!!!) It is as if the church begins and ends praising God and then continues praising Him forever and ever. Amen! Aineo - 8x in 8v - Lk. 2:13; Lk. 2:20; Lk. 19:37; Acts 2:47; Acts 3:8; Acts 3:9; Ro 15:11; Rev. 19:5 Aineo - 143x in 123v in the Septuagint - Ge 49:8; Jdg. 16:24; 1 Chr. 16:4, 7, 10; 1 Chr. 16:35,36; 1 Chr. 16:41; 1 Chr. 23:5; 1 Chr. 23:30; 1 Chr. 29:13; 2 Chr. 5:13; 2 Chr. 6:26; 2 Chr. 7:3; 2 Chr. 8:14; 2 Chr. 20:19; 2 Chr. 20:21; 2 Chr. 23:12; 2 Chr. 31:2; Ezr. 3:10; Ezr. 3:11; Neh. 5:13; Neh. 12:24; Neh. 12:36; Est. 4:17; Job 33:30; Job 35:14; Job 38:7; Ps. 18:3; Ps. 22:23; Ps. 22:26; Ps. 35:18; Ps. 56:10; Ps. 63:5; Ps. 69:30; Ps. 69:34; Ps. 74:21; Ps. 84:4; Ps. 100:4; Ps. 102:18; Ps. 107:32; Ps. 109:30; Ps. 113:1; Ps. 113:3; Ps. 115:17; Ps. 116:19; Ps. 119:164; Ps. 119:175; Ps. 135:1; Ps. 135:3; Ps. 145:2; Ps. 146:1; Ps. 146:2; Ps. 146:10; Ps. 147:12; Ps. 148:1-5, 7; Ps. 148:13; Ps. 149:3; Ps. 150:1-6; Prov. 31:26; Prov. 31:30; Prov. 31:31; Cant. 6:9; Isa. 38:18; Isa. 62:9; Jer. 4:2; Jer. 20:13; Jer. 31:5; Jer. 31:7; Dan. 2:23; Dan. 4:1; Dan. 4:34; Dan. 4:37; Dan. 5:4; Dan. 5:23; Joel 2:26 MacArthur on joy and praising God - Well, what produced that joy? Well, part of it was produced in verse 46 by singleness of heart, unity brings joy doesn't it? When we're one we're experiencing joy. And then verse 47, they had one mind praising God. Did you know that everybody, watch this, if everybody's involved in praising God and giving Him all the glory then everybody's one with everybody else. It's when somebody says - No, God, I want the glory, then you've got problems. That's why the Bible says watch out for those who seek the pre-eminence. Who does the pre- eminence belong to? It belongs to Jesus Christ and to God. You'll never have any conflict in a church until people begin to seek the pre-eminence but as long as we're all singly committed to praising God and exalting the Savior then we're one with each other. If you're concerned with praising yourself you're never going to be happy because you'll never be able to praise yourself sufficiently because you're not worth praise Did you get that? There's no joy in praising yourself because you wind up the only one involved. There's joy in praising God and seeing what happens as a result. And they had joy because they put their sights on the glory of God and gave Him the praise. Joy comes from unity. Unity comes from everybody praying, everybody praising God. Get it? Joy comes from unity. Unity comes when we all care about God's glory and not our own. (The First Fellowship) Brian Bill - In a book by Miraslav Volk called Exclusion and Embrace, he says that there are really only two options available to us in relationships. We can embrace people, take them by the hand, do life with them and open our heart to them. Or, we can exclude people, to grow cold and distant and to shut people out of our life. Having favor with all the people - Having is in the present tense indicating the disciples were continually enjoying the good will of all the people. And what is amazing is that this favorable reception with other Jews even occurred in the Temple (Acts 2:46), where the believers were still going. What the unsaved Jews witnessed were men and women whose lives had been transformed. Of course, this was before the intense persecution that would eventually come upon the infant church of Jewish believers. But these were glorious days, and their Spirit filled singing was still an attractive sound to the unsaved souls in the city. Favor (NET = "good will")(5485)(charis) is used 155x in the NT and is translated grace (or related word like gracious) some 127x and favor 11x (in NAS95). It follows that charis usually means "God's unmerited favor" but here it is because of that grace or favor bestowed on the believers that there is a graciousness, attractiveness and winsome spirit permeating the early church. This church reminds me of Paul's great description in 2 Corinthians But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; to the one an aroma from death to death, to the other an aroma from life to life (IN THESE EARLY DAYS OF THE CHURCH IT SEEMS THE SAINTS WERE PREDOMINANTLY A "SWEET AROMA" TO MOST OF JERUSALEM). And who is adequate for these things? (2 Cor 2:14-16) Proverbs 16:7 adds When a man’s ways are pleasing to the LORD, He makes even his enemies to be at peace with him. Jesus commanded us to "Let your light shine (aorist imperative - don't try to "shine" unless your "plugged in"! Aka "be continually filled" = Eph 5:18+) before men in such a way that they may see your good works, and glorify your Father who is in heaven." (Mt 5:16+) One writer says they church was experiencing something like "fruit flies drawn to ripe fruit." There was something sweet and delightful about Christians. They were not sour faced. And the Lord was adding to their number - Note the sovereignty of God in salvation is clearly taught in this passage. The verb added is in the imperfect tense signifying this "divine addition" was occurring again and again. The Good Hand of the Lord (see in depth study of this great truth) was clearly on the early church!