Atos 2
Ray Stedman · Citado em PreceptAustin
Atos 2
Stedman - Peter's explanation is very simple. This, he said, is what Joel declared would happen. It is, therefore, neither unexpected nor unexplained. It is what Joel predicted. The key to this passage from Joel is the phrase, all flesh (all mankind). "I will pour out my Spirit upon all flesh." If you read the prophecy as it occurs in the second chapter of Joel, you will find that, before this passage, the prophet had predicted that the Lord would visit His people. He would come to them and would live in their midst (Joel 2:27). Then, as the prophet puts it, "afterward" ("It will come about after this" - Joel 2:28) "I will pour out my Spirit upon all flesh." The contrast is between the visitation of God to Israel, and the pouring out of the Spirit upon all peoples everywhere -- Gentiles as well as Jew. The emphasis of this section (Acts 2:16-18) is that now the good news about Jesus Christ is to go out to the Gentiles as well as the Jews. Up to this point it had been confined to the Jewish nation. Jesus had said more than once, "I have come only to the lost sheep of the house of Israel." (Matthew 10:6, 15:24). But he had also said, "Other sheep have I which are not of this fold; these also I must bring that there may be one flock." (John 10:16). Now Peter announces that the time has come when God would pour out his Spirit upon all flesh, Jews and Gentiles alike. Not only all people everywhere, but all kinds of people -- young men, young women, male and female. "Your sons and your daughters shall prophesy, and your young men shall see visions." Note the emphasis upon youth. God is saying that in this age of the Spirit, leadership, effectiveness, and power will not be limited to grey hairs, but also young men and young women shall speak and lead -- shall see visions and prophesy. Even servants, menservants and maidservants, obscure people, insignificant people, upon them God would pour out his Spirit; and they would prophesy. All classes are affected by this. What Peter did not say is as important as what he did say. He said this is what Joel predicted, but he did not use the phrase which is usually used in the New Testament concerning an Old Testament prophecy. He did not say, "Thus is fulfilled what was said by the prophet Joel." From other Scriptures we learn that Joel's prophecy has yet to be fulfilled in a greater way. Once again God will visit his people at the second return of Jesus Christ. Then, after his return, the Spirit will be poured out again. When Peter quotes this passage he changes the word which Joel used, "afterward," to the phrase, "in the last days." Thus Peter is adapting this to the present age of the Spirit which begins, he says, with the pouring out of the Spirit of God. (What is This?) John Piper on all mankind or all flesh - This means that the outpouring of the fullness of the Holy Spirit is not to be restricted or held in; God means it to be worldwide. This too is the meaning of the time we live in. It is the great missionary time. We simply don't know the meaning of our day if we are content with the present extent of the gospel and the out-pouring of the Spirit on the unreached peoples of the world. When Joel and Peter say that the young men will see visions and the old men will dream dreams, this is what they have in mind—dreams and visions about the spread of the kingdom of God until "all flesh" is reached. One strong evidence for this is that in the rest of the book of Acts all the dreams and visions are given for missionary strategy and missionary motivation. Ananias (Acts 9) has a vision to go commission Paul for his great missionary work. Peter (Acts 10) has a vision to carry the gospel and the Spirit to the Gentiles at Cornelius' house. Paul (Acts 16) has a vision of Europeans saying, "Come over into Macedonia and help us." (See also Acts 18:9; 26:19.) When the Spirit comes in his fullness, this is what will happen for the young and for the old. The Bible says, you are never to old to see a vision and dream a dream for the spreading of the gospel of Jesus Christ—never! (Old and Young Shall Dream Together - Read this entire sermon from 1981 for Piper's view on the significance of Acts 2:16-17) In another sermon (in 1981)
Atos 2
Stedman on Lord - Lord means ruler of all things, king over all men, the One who holds the key to life and death, heaven and hell, in his hands. All power in heaven and in earth is committed unto him. And there is no authority or power that exists which does not take its direction and its limitation from him. "Christ," of course, means "Messiah." We say the words, "Jesus Christ," and many of us think that Jesus is his first name, and Christ his last. But that is not the case. Jesus is His name; Christ is His title. Christ means Messiah -- the promised One, the Deliverer, the only hope that mankind has ever had. Suddenly all this made perfect sense to this multitude. The full force of Peter's arguments thudded home, and they realized that they were in a very precarious position. This One whom he had proven, by indisputable evidence, to be Lord, was the One they had crucified 50 days earlier. (Jesus the Christ) F F Bruce - He was exalted not only as Messiah, but as Lord. The first apostolic sermon leads up to the first apostolic creed: “Jesus is Lord” (cf. Ro 10:9+; 1 Cor. 12:3; Phil. 2:11+) – “Lord” not only as the bearer of a courtesy title, but as bearer of “the name which is above every name” (Phil. 2:9+). To a Jew, there was only one name “above every name” – the Ineffable Name of the God of Israel, represented in synagogue reading and in the LXX text by the title “Lord.” And that the apostles meant to give Jesus the title “Lord” in this highest sense of all is indicated by the way in which they do not hesitate on occasion to apply to Him passages of OT scripture referring to Jehovah. Indeed, in this very context it may well be that the promise “that whosoever shall call on the name of Jehovah shall be delivered” (Joel 2:32) is viewed as being fulfilled in those members of Peter’s audience who repentantly invoke Jesus as Lord. (NICNT-Acts) Lord (2962)(kurios) means the supreme one, the owner, the one in control. The Jews would be very familiar with this title as the Name of God for kurios was used in the Septuagint Scriptures in every place the Hebrew Name Jehovah was found. The Jews considered Jehovah or Yahweh too holy to pronounce, and so they substituted the word kurios. It follows that Peter's use of kurios was clearly understood by his Jewish audience as a reference to God. And not surprisingly, Jesus is referred to as Lord repeatedly in Acts - Acts 4:33; 8:16; 15:11; 16:31; 21:13; 28:31. Do you (I) treat Jesus as "Lord?" I'm not speaking of just mouthing the word "Lord," but actually daily living (enabled by His Spirit) in light of the full orbed significance of all that the word kurios entails! Christ (5547) (Christos from chrio - to anoint) is the Anointed One and thus is a synonym for Messiah. Jesus as Christ = Messiah = Anointed One = Prophet, Priest, King. This Jesus Whom you crucified - Peter does not mince words or hold back, but cuts with a knife to rend open their hard, unbelieving hearts and bring about conviction of sin (which of course ultimately is brought about by the Holy Spirit - cf John 16:7-11). Note the great paradox - The Jews wanted Jesus Dead “-- God wanted Him to die also – but for a far different reason; and on a temporary basis! Crucified (4717)(stauroo from stauros = cross, in turn from histemi = to stand) means literally to nail or fasten to a cross and so to crucify -- literal death by nailing to and hanging from a cross (a stake). W A Criswell writes that "The death of Christ was the watershed of redemption, as Christ Himself said (Jn 12:27, 32); the resurrection was a proof that God has declared "this Jesus...both Lord and Christ" (Acts 2:36).