Acts 2
AEKActs 2:18-37
18 Peter, not Joel, speaks of prophesying. It is an inspired break between that part of Joel’s prophecy which was fulfilled at Pentecost and that which is yet future.
22 In the evangel of the kingdom the appeal is to the life of our Lord during His earthly ministry. Paul never knew Him in this character. He did not meet Him until after His ascension, and the present economy, based on Paul’s experience and revelations, does not recognize Christ after the flesh. Peter’s appeal, in proclaiming the kingdom, is no model for us now. Our relationship to Christ begins with His death, burial, resurrection and ascension.
23 The Jews knew that Christ should suffer. Their sacred scrolls were explicit. This was the counsel which determined His death beforehand.
24 The resurrection is the central and essential theme of every evangel. As Peter is proclaiming the kingdom, he proves His resurrection by referring his hearers to king David and his throne. David is the one with whom the throne covenant had been made (2 Samuel 23:5). It is as David’s Heir that Christ will sit on the throne, ruling the nation of Israel, during the thousand years.
27 Death is a return. The spirit returns to God Who gave it (Ecclesiastes 12:7). The soul returns to the unseen. The body returns to the soil (Ecclesiastes 12:7, cf.Genesis 3:19). In the case of our Lord, He commended His spirit to the Father (Luke 23:46). Here he speaks of His soul in the unseen. But His body did not return to the soil. In this His death differs from others. There was no dissolution or decomposition which accompanies the death of other men. His resurrection was unique also. Others who are vivified, will not rise with the same body which was put into the tomb, but God will give each one a body according to His pleasure (1 Corinthians 15:38). But He arose with the identical frame which bore our sins, pure, spotless and unsullied even by the hand of death.
30 God’s covenants are of two kinds, conditional and unconditional. All those conditioned on human effort, such as the covenant at Sinai, end in failure. All dependent entirely on God, as the covenant with Abraham concerning the land, and with David, concerning the throne, are sure of fulfillment. Moreover, God interposes with an oath, so that there is nothing more sure than that One shall sit on David’s throne ruling the sons of Israel.
34 The whole passage shows that Peter is proclaiming a literal king and a literal kingdom for Israel. The descent of the spirit had nothing to do with the formation of the body of Christ, but was a well known sign which indicated the approach of the judgment era which precedes Messiah’s advent. In accordance with the burden of his message Peter chooses to bring before them king David and the covenant God made with him, because, if they accept his words, it is this covenant which would be fulfilled. They had crucified Him as the King of Israel. His resurrection proves Him to be the One Whom David foretold. All that remains to be done, should Israel, as a nation, repent, would be the judging of His enemies.
This will occur in the judgment era. Here is no hint of, or preparation for, the present interval of undiluted grace, in which God is raising up His enemies, like Saul of Tarsus, to sit with Christ on His celestial throne.
Acts 2:38-3
38 Repentance and baptism lead to a probationary pardon, which may be withdrawn. This pardon is extended by Christ as the King. Its operation is illustrated by the parable of the ten thousand talent debtor (see Matthew 18:27-34) whose debt was remitted, but who refused to remit the smaller sum which his fellow slave owed to him. Hence the remission of his debt was canceled. So it is with Israel in this chronicle. Many of those who, in the beginning, received the pardon of their sins, refused to share their pardon with the other nations, objecting to proselytes like Cornelius, raising a riot on the supposition that an alien has entered the sanctuary, seeking to kill Paul even though he brought alms to Jerusalem.
They finally fall away (Hebrews 6:6; Hebrews 10:27) where there is no longer any room for repentance, but a fearful prospect of judgment. This pardon, however, is in sharp contrast to our justification, or acquittal, which comes from the Judge on the sole grounds of grace and faith, and from which there can be no fall, as it places us beyond the sphere of judgment. Conciliation (Romans 5:11) is immeasurably beyond any pardon, as it places us in the unclouded favor of God’s grace.
39 The promise was to Israel both in the land and in the dispersion (Daniel 9:7). Those “afar” were Jews in the lands where God had driven them, and not Gentiles or the church.
40 The salvation was from the judgments about to visit that crooked generation.
42 The “breaking of bread” is an idiomatic Hebrew expression like our “taking tea” or the Arab’s “eating salt”, and denoted an ordinary meal. The bread, or flat cakes; which they used, were broken into convenient bits by each person and used as a spoon to convey the liquid portions of the meal to the mouth.
45 Each Israelite had an allotment according to the law, which could not be permanently disposed of, but came back to him at the jubilee. Those who had bought such allotments would lose them when the kingdom would be set up, for then there will be the great jubilee, when each allotment will be returned to its true tenant. These believers did not sell their own allotments, but those which they had acquired, which they would forfeit in the jubilee. This showed their faith in the coming of the kingdom.
1 It is evident that, at this time, there was no thought among the disciples of severing from the customs and worship of the nation. The sanctuary was their principal place of resort until persecution drove them from it.
2 Can we not see, in the man lame from his birth, a close likeness to the people of Israel? They had a beautiful way of approach to God, but it availed them little, for they were unable to walk through it, into the divine presence. The healing of the lame man was a sign (Acts 4:16). As a miracle it was full of significance. To those who read its message it proclaimed the advent of One Who could heal Israel’s impotence and bring them, like the lame man, into God’s house and fill them with joy and praise. But above all, it was a sign of that day when the desert shall rejoice and blossom as the narcissus, for then shall the lame man leap as a fallow deer (Isaiah 35:6).
The powers of the eon to come are present in Israel! No wonder the devout and reverent worshipers in the sanctuary are filled with awe and amazement! To them it was no mere prodigy, no unmeaning exhibition of supernatural power, but the key to that kingdom which was the goal of all their hopes and aspirations. It meant the end of the Gentile yoke, the sovereignty of Israel over the nations, the coming of Messiah and a thousand blessings for a thousand years.
5 How like are we to the lame man! We look to God for a bare alms, and He pours upon us the true riches and adds the joy of His presence. It was worth while to be lame for forty years to become the object of God’s mercy and a signal instance of His power for the blessing of His people. So we, too, will one day bless the impotence and the trials which afford Him a field for the display of His favor. This is the “beautiful gate” which leads us into the sanctuary where the Divine Presence assures us of joy unending and unalloyed. Let us ask, expecting to receive.
5 God gives more and better than we seek, or hope to obtain.