Was now come ( en tōi sunplērousthai ).

Luke’ s favourite idiom of en with the articular present infinitive passive and the accusative of general reference, "in the being fulfilled completely (perfective use of suṅ ) as to the day of Pentecost."Common verb, but only in Luke in N.T. In literal sense of filling a boat in Luk 8:23, about days in Luk 9:51 as here. Whether the disciples expected the coming of the Holy Spirit on this day we do not know. Blass holds that the present tense shows that the day had not yet come. It is a Hebrew idiom (Exo 7:25) and Luke may mean that the day of Pentecost was not yet over, was still going on, though Hackett takes it for the interval (fifty days) between Passover and Pentecost. Apparently this day of Pentecost fell on the Jewish Sabbath (our Saturday). It was the feast of first fruits.

All together in one place ( pantes homou epi to auto ).

All together in the same place. Note homou here (correct text), not homothumadon as in Act 1:14, and so a bit of tautology.

Suddenly ( aphnō ).

Old adverb, but in the N.T. only in Acts (Act 2:2; Act 16:26; Act 28:6). Kin to exaiphnēs (Act 22:6).

A sound ( ēchos ).

Our echo . Old word, already in Luk 4:37 for rumour and Luk 21:25 for the roar of the sea. It was not wind, but a roar or reverberation "as of the rushing of a mighty wind"(hōsper pheromenēs pnoēs biaias ). This is not a strict translation nor is it the genitive absolute. It was "an echoing sound as of a mighty wind borne violently"(or rushing along like the whirr of a tornado). Pnoē (wind) is used here (in the N.T. only here and Act 17:25 though old word) probably because of the use of pneuma in Act 2:4 of the Holy Spirit. In Joh 3:5-8 pneuma occurs for both wind and Spirit.

Filled ( eplērōsen ).

"As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of Act 1:5"(Canon Cook).

They were sitting ( ēsan kathēmenoi ).

Periphrastic imperfect middle of kathēmai .

Parting asunder ( diamerizomenai ).

Present middle (or passive) participle of diamerizō , old verb, to cleave asunder, to cut in pieces as a butcher does meat (aorist passive in Luk 11:17.). So middle here would mean, parting themselves asunder or distributing themselves. The passive voice would be "being distributed."The middle is probably correct and means that "the fire-like appearance presented itself at first, as it were, in a single body, and then suddenly parted in this direction and that; so that a portion of it rested on each of those present"(Hackett). The idea is not that each tongue was cloven, but each separate tongue looked like fire, not real fire, but looking like (hōsei , as if) fire. The audible sign is followed by a visible one (Knowling). "Fire had always been, with the Jews, the symbol of the Divine presence (cf. Exo 3:2; Deu 5:4). No symbol could be more fitting to express the Spirit’ s purifying energy and refining energy"(Furneaux). The Baptist had predicted a baptizing by the Messiah in the Holy Spirit and in fire (Mat 3:11).

It sat ( ekathisen ).

Singular verb here, though plural ōpthēsan with tongues (glōssai ). A tongue that looked like fire sat upon each one.

With other tongues ( heterais glōssais ).

Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Act 10:44-47; Act 11:15-17), the disciples of John at Ephesus (Act 19:6), the disciples at Corinth (1 Corinthians 14:1-33). It is possible that the gift appeared also at Samaria (Act 8:18). But it was not a general or a permanent gift. Paul explains in 1Co 14:22 that "tongues"were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship.

As the Spirit gave them utterance ( kathōs to pneuma edidou apophtheggesthai autois ).

This is precisely what Paul claims in 1Co 12:10, 1Co 12:28, but all the same without an interpreter the gift was not to be exercised (1Co 14:6-19). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here (edidou ). Perhaps they did not all speak at once, but one after another. Apophtheggesthai is a late verb (lxx of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, Act 2:14; Act 26:25. Apophthegm is from this verb.

Were dwelling ( ēsan katoikountes ).

Periphrastic imperfect active indicative. Usually katoikeō means residence in a place (Act 4:16; Act 7:24; Act 9:22, Act 9:32) as in Act 2:14 (Luk 13:4). Perhaps some had come to Jerusalem to live while others were here only temporarily, for the same word occurs in Act 2:9 of those who dwell in Mesopotamia, etc.

Devout ( eulabeis ).

Reverent (eu , well, lambanō , to take). See note on Luk 2:25 like Simeon waiting for the consolation of Israel or hoping to die and be buried in the Holy City and also Act 8:2.

When this sound was heard ( genomenēs tēs phōnēs tautēs ).

Genitive absolute with aorist middle participle. Note phōnē this time, not ēcho as in Act 2:1. Phōnē originally meant sound as of the wind (Joh 3:8) or an instrument (1Co 14:7, 1Co 14:8,1Co 14:10), then voice of men. The meaning seems to be that the excited "other tongues"ofAct 2:4 were so loud that the noise drew the crowd together. The house where the 120 were may have been (Hackett) on one of the avenues leading to the temple.

Were confounded ( sunechuthē ).

First aorist passive indicative of suncheō or sunchunō , to pour together precisely like the Latin confundo , to confound. The Vulgate has it mente confusa esto4 . It is an old verb, but in the N.T. only in Acts five times (Act 2:6; Act 9:22; Act 19:32; Act 21:27, Act 21:31).

In his own language ( tēi idiāi dialektōi ).

Locative case. Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue.

Were amazed ( existanto ).

Imperfect middle of existēmi , to stand out of themselves, wide-open astonishment.

Marvelled ( ethaumazon ).

Imperfect active. The wonder grew and grew.

Galileans ( Galilaioi ).

There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mar 14:70) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular Koiné , but there were various local tongues "wherein we were born"(en hēi egennēthēmen ). An example is the Lycaonian (Act 14:11). These Galilean Christians are now heard speaking these various local tongues. The lists in Act 2:9-11 are not linguistic, but geographical and merely illustrate how widespread the Dispersion (Diaspora ) of the Jews was as represented on this occasion. Jews were everywhere, these "Jews among the nations"(Act 21:21). Page notes four main divisions here: (I) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman.

Jews and proselytes ( prosēlutoi ).

These last from proserchomai , to come to, to join, Gentile converts to Judaism (circumcision, baptism, sacrifice). This proselyte baptism was immersion as is shown by I. Abrahams ( Studies in Pharisaism and the Gospels , p. 38). Many remained uncircumcised and were called proselytes of the gate.

Cretes and Arabians.

These two groups "seem to have been added to the list as an afterthought"(Knowling). Crete is an island to itself and Arabia was separate also though near Judea and full of Jews. The point is not that each one of these groups of Jews spoke a different language, but that wherever there was a local tongue they heard men speaking in it.

We do hear them speaking ( akouomen lalountōn autōn ).

Genitive case autōn with akouō the participle lalountōn agreeing with autōn , a sort of participial idiom of indirect discourse (Robertson, Grammar , pp. 1040ff.).

The mighty works ( ta megaleia ).

Old adjective for magnificent. In lxx, but only here (not genuine in Luk 1:49) in the N.T. Cf. 2Pe 1:16 for megaleiotēs (majesty).

Were perplexed ( diēporounto ).

Imperfect middle of diaporeō (dia , a privative, poros ) to be wholly at a loss. Old verb, but in N.T. only in Luke and Acts. They continued amazed (existanto ) and puzzled.

What meaneth this? ( Ti thelei touto einai ).

Literally, what does this wish to be?

Mocking ( diachleuazontes ).

Old verb, but only here in the N.T., though the simple verb (without dia ) in Act 17:32. Chleuē means a joke.

With new wine ( gleukous ).

Sweet wine, but intoxicating. Sweet wine kept a year was very intoxicating. Genitive case here after memestōmenoi eisin (periphrastic perfect passive indicative), old verb mestoō , only here in the N.T. Tanked up with new wine, state of fulness.

Standing up with the eleven ( statheis sun tois hendeka ).

Took his stand with the eleven including Matthias, who also rose up with them, and spoke as their spokesman, a formal and impressive beginning. The Codex Bezae has "ten apostles."Luke is fond of this pictorial use of statheis (first aorist passive participle of histēmi ) as seen nowhere else in the N.T. (Luk 18:11, Luk 18:40; Luk 19:8; Act 5:20; Act 17:22; Act 27:21).

Lifted up his voice ( epēren tēn phōnēn autou ).

This phrase only in Luke in the N.T. (Luk 11:29; Act 2:14; Act 14:11; Act 22:22), but is common in the old writers. First aorist active indicative of epairō . The large crowd and the confusion of tongues demanded loud speaking. "This most solemn, earnest, yet sober speech"(Bengel). Codex Bezae adds "first"after "voice."Peter did it to win and hold attention.

Give ear unto my words ( enōtisasthe ta rhēmata mou ).

Late verb in lxx and only here in the N.T. First aorist middle from enōtizomai (en , ous , ear) to give ear to, receive into the ear. People’ s ears differ greatly, but in public speech they have to be reached through the ear. That puts an obligation on the speaker and also on the auditors who should sit where they can hear with the ears which they have, an obligation often overlooked.

As ye suppose ( hōs humeis hupolambanete ).

Note use of humeis (ye) for decided emphasis.

The third hour ( hōra tritē ).

Three o’ clock in the day Jewish time, nine Roman. Drunkenness belongs to the night (1Th 5:7). It was a quick, common sense reply, and complete answer to their suspicion.

This is that which hath been spoken by the prophet Joel ( touto estin to eirēmenon dia tou prophētou Iōēl ).

Positive interpretation of the supernatural phenomena in the light of the Messianic prophecy of Joe 2:28-32. Peter’ s mind is now opened by the Holy Spirit to understand the Messianic prophecy and the fulfilment right before their eyes. Peter now has spiritual insight and moral courage. The power (dunamis ) of the Holy Spirit has come upon him as he proceeds to give the first interpretation of the life and work of Jesus Christ since his Ascension. It is also the first formal apology for Christianity to a public audience. Peter rises to the height of his powers in this remarkable sermon. Jesus had foretold that he would be a Rock and now he is no longer shale, but a solid force for aggressive Christianity. He follows here in Act 2:17-21 closely the lxx text of Joel and then applies the passage to the present emergency (Act 2:22-24).

In the last days ( en tais eschatais hēmerais ).

Joel does not have precisely these words, but he defines "those days"as being "the day of the Lord"(cf. Isa 2:2; Mic 4:1).

I will pour forth ( ekcheō ).

Future active indicative of ekcheō . This future like edomai and piomai is without tense sign, probably like the present in the futuristic sense (Robertson, Grammar , p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had ekcheusō . This verb means to pour out.

Of my Spirit ( apo tou pneumatos ).

This use of apo (of) is either because of the variety in the manifestations of the Spirit (1 Corinthians 12) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: "I will pour out my Spirit"without the partitive idea in the lxx.

And your daughters ( kai hai thugateres hūmōn ).

Anna is called a prophetess in Luk 2:36 and the daughters of Philip prophesy (Act 21:9) and Act 2:18(handmaidens). See also 1Co 11:5 (prophētousa ).

Visions ( horaseis ).

Late word for the more common horama , both from horaō , to see. In Rev 4:3 it means appearance, but in Rev 9:17 as here an ecstatic revelation or vision.

Dream dreams ( enupniois enupniasthēsontai ).

Shall dream with (instrumental case) dreams. First future passive of enupniaz from enupnios (en and hupnos , in sleep), a common late word. Only here in the N.T. (this from Joel as all these Act 2:17-21 are) and Jud 1:8.

Yea and ( kai ge ).

Intensive particle ge added to kai (and), an emphatic addition (=Hebrew vegam ).

Servants ( doulous )

, handmaidens (doulas ). Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1Co 1:26-31). But the word "prophesy"here is not in the lxx (or the Hebrew).

Wonders ( terata ).

Apparently akin to the verb tēreō , to watch like a wonder in the sky, miracle (miraculum ), marvel, portent. In the New Testament the word occurs only in the plural and only in connection with sēmeia (signs) as here and in Act 2:43. But signs (sēmeia ) here is not in the lxx. See note on Mat 11:20. In Act 2:22all three words occur together: powers, wonders, signs (dunamesi , terasi , sēmeiois ).

As above ( anō ).

This word is not in the lxx nor is "beneath"(katō ), both probably being added to make clearer the contrast between heaven and earth.

Blood and fire and vapour of smoke ( haima kai pur kai atmida kapnou ).

A chiasm as these words illustrate bloodshed and destruction by fire as signs here on earth.

Shall be turned ( metastraphēsetai ).

Second future passive of metastrephō , common verb, but only three times in the N.T. (Act 2:20 from Joel; Jam 4:9; Gal 1:7). These are the "wonders"or portents of Act 2:19. It is worth noting that Peter interprets these "portents"as fulfilled on the Day of Pentecost, though no such change of the sun into darkness or of the moon into blood is recorded. Clearly Peter does not interpret the symbolism of Joel in literal terms. This method of Peter may be of some service in the Book of Revelation where so many apocalyptic symbols occur as well as in the great Eschatological Discourse of Jesus in Matthew 24, 25. In Mat 24:6, Mat 24:29 Jesus had spoken of wars on earth and wonders in heaven.

Before the day of the Lord come, that great and notable day ( prin elthein hēmeran kuriou tēn megalēn kai epiphanē ).

The use of prin with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in Act 1:25. The Day of the Lord is a definite conception without the article.

Notable ( epiphanē )

is the same root as epiphany (epiphaneia ) used of the Second Coming of Christ (2Th 2:8; 1Ti 6:14; 2Ti 4:1; Tit 2:13). It translates here the Hebrew word for "terrible."In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1Th 5:2; 1Co 1:8; 2Co 1:14; Phi 1:10).

Shall call on ( epikalesētai ).

First aorist middle subjunctive of epikaleō , common verb, to call to, middle voice for oneself in need. Indefinite relative clause with ean and so subjunctive, punctiliar idea, in any single case, and so aorist.

Hear these words ( akousate tous logous toutous ).

Do it now (aorist tense). With unerring aim Peter has found the solution for the phenomena. He has found the key to God’ s work on this day in his words through Joel.

As ye yourselves know ( kathōs autoi oidate ).

Note autoi for emphasis. Peter calls the audience to witness that his statements are true concerning "Jesus the Nazarene."He wrought his miracles by the power of God in the midst of these very people here present.

Him ( touton ).

"This one,"resumptive and emphatic object of "did crucify and slay."

Being delivered up ( ekdoton ).

Verbal adjective from ekdidōmi , to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means.

By the determinate counsel and foreknowledge of God ( tēi hōrismenēi boulēi kai prognōsēi tou theou ).

Instrumental case. Note both purpose (boulē ) and foreknowledge (prognōsis ) of God and "determined"(hōrismenē , perfect passive participle, state of completion). God had willed the death of Jesus (Joh 3:16) and the death of Judas (Act 1:16), but that fact did not absolve Judas from his responsibility and guilt (Luk 22:22). He acted as a free moral agent.

By the hand ( dia cheiros ).

Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them.

Lawless men ( anomōn ).

Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the lxx.

Ye did crucify ( prospēxantes ).

First aorist active participle of prospēgnumi , rare compound word in Dio Cassius and here only in the N.T. One must supply tōi staurōi and so it means "fastened to the cross,"a graphic picture like Paul’ s "nailed to the cross"(prosēlōsas tōi staurōi ) in Col 2:14.

Did slay ( aneilate ).

Second aorist active indicative with first aorist vowel a instead of o as is common in the Koiné. This verb anaireō , to take up, is often used for kill as in Act 12:2. Note Peter’ s boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ.

God raised up ( ho theos anestēsen ).

Est hoc summum orationis (Blass). Apparently this is the first public proclamation to others than believers of the fact of the Resurrection of Jesus. "At a time it was still possible to test the statement, to examine witnesses, to expose fraud, the Apostle openly proclaimed the Resurrection as a fact, needing no evidence, but known to his hearers"(Furneaux).

The pangs of death ( tas ōdinas tou thanatou ).

Codex Bezae has "Hades"instead of death. The lxx has ōdinas thanatou in Psa 18:4, but the Hebrew original means "snares"or "traps"or "cords"of death where sheol and death are personified as hunters laying snares for prey. How Peter or Luke came to use the old Greek word ōdinas (birth pangs) we do not know. Early Christian writers interpreted the Resurrection of Christ as a birth out of death. "Loosing"(lusas ) suits better the notion of "snares"held a prisoner by death, but birth pangs do bring deliverance to the mother also.

Because ( kathoti ).

This old conjunction (kata , hoti ) occurs in the N.T. only in Luke’ s writings.

That he should be holden ( krateisthai auton ).

Infinitive present passive with accusative of general reference and subject of ēn adunaton . The figure goes with "loosed"(lusas ) above.

Concerning him ( eis auton ).

Peter interprets Psa 16:8-11 as written by David and with reference to the Messiah. There is but one speaker in this Psalm and both Peter here and Paul in Act 13:36 make it the Messiah. David is giving his own experience which is typical of the Messiah (Knowling).

I beheld ( proorōmēn ).

Imperfect middle without augment of prooraō , common verb, but only twice in the N.T., to see beforehand (Act 21:29) or to see right before one as here. This idea of prȯ is made plainer by "before my face"(enōpion mou ).

On my right hand ( ek dexin mou ).

The Lord Jehovah like a defender or advocate stands at David’ s right hand as in trials in court (Psa 109:31).

That ( hina )

here is almost result.

Moved ( saleuthō ).

First aorist passive subjunctive of saleuō , to shake like an earthquake.

Was glad ( ēuphranthē ).

First aorist (timeless here like the Hebrew perfect) passive indicative of euphrainō (cf. Luk 15:32). Timeless also is "rejoiced"(ēgalliasato ).

Shall dwell ( kataskēnōsei ).

Shall tabernacle, pitch a tent, make one’ s abode (cf. Mat 13:32). See note on Mat 8:20 about kataskēnōseis (nests)

In hope ( ep' elpidi ).

On hope, the hope of the resurrection.

In Hades ( eis Hāidēn ).

Hades is the unseen world, Hebrew Sheol, but here it is viewed as death itself "considered as a rapacious destroyer"(Hackett). It does not mean the place of punishment, though both heaven and the place of torment are in Hades (Luk 16:23). "Death and Hades are strictly parallel terms: he who is dead is in Hades"(Page). The use of eis here=en is common enough. The Textus Receptus here reads eis Hāidou (genitive case) like the Attic idiom with domon (abode) understood. "Hades"in English is not translation, but transliteration. The phrase in the Apostles’ Creed, "descended into hell"is from this passage in Acts (Hades, not Gehenna). The English word "hell"is Anglo-Saxon from helan , to hide, and was used in the Authorized Version to translate both Hades as here and Gehenna as in Mat 5:22.

Thy Holy One ( ton hosion sou ).

Peter applies these words to the Messiah.

Corruption ( diaphthoran ).

The word can mean destruction or putrefaction from diaphtheirō , old word, but in N.T. only here and Act 13:34-37. The Hebrew word in Psa 16:1-11 can mean also the pit or the deep.

The ways of life ( hodous zōēs ).

Though dead God will show him the ways back to life.

I may say ( exon eipein ).

Supply estin before exon , periphrastic present indicative of exeimi , to allow, permit. The Authorized Version has "Let me speak,"supplying esto present imperative.

Freely ( meta parrēsias ).

Telling it all (pan , rhēsia from eipon , to speak), with fulness, with boldness. Luke is fond of the phrase (as in Act 4:13). It is a new start for Simon Peter, full of boldness and courage.

The patriarch ( tou patriarchou ).

Transliteration of the word, from patria , family, and archō , to rule, the founder of a family. Late word in lxx. Used of Abraham (Heb 7:4), of the twelve sons of Jacob as founders of the several tribes (Act 7:8), and here of David as head of the family from whom the Messiah comes.

Was buried ( etaphē ).

Second aorist passive indicative of thaptō . His tomb was on Matthew. Zion where most of the kings were buried. The tomb was said to have fallen into ruins in the time of the Emperor Hadrian. Josephus ( Ant. XVI. 7, 1) attributes most of the misfortunes of Herod’ s family to the fact that he tried to rifle the tomb of David.

Foreseeing ( proidōn ).

Second aorist active participle. Did it as a prophet.

Of the Christ ( tou Christou ).

Of the Messiah. See under Act 2:32. This is a definite statement by Peter that David knew that in Psa 16:1-11 he was describing the resurrection of the Messiah.

This Jesus ( touton ton Iēsoun ).

Many of the name "Jesus,"but he means the one already called "the Nazarene"(Act 2:22) and foretold as the Messiah in Psa 16:1-11 and raised from the dead by God in proof that he is the Messiah (Act 2:24, Act 2:32), "this Jesus whom ye crucified"(Act 2:36). Other terms used of him in the Acts are the Messiah, Act 2:31, the one whom God "anointed"(Act 10:38), as in Joh 1:41, Jesus Christ (Act 9:34). In Act 2:36 God made this Jesus Messiah, in Act 3:20 the Messiah Jesus, in Act 17:3 Jesus is the Messiah, in Act 18:5 the Messiah is Jesus, in Act 24:24 Christ Jesus.

Whereof ( hou ).

Or "of whom."Either makes sense and both are true. Peter claims the whole 120 as personal witnesses to the fact of the Resurrection of Jesus from the dead and they are all present as Peter calls them to witness on the point. In Galilee over 500 had seen the Risen Christ at one time (1Co 15:6) most of whom were still living when Paul wrote. Thus the direct evidence for the resurrection of Jesus piles up in cumulative force.

By the right hand of God ( tēi dexiāi tou theou ).

This translation makes it the instrumental case. The margin has it "at"instead of "by,"that is the locative case. And it will make sense in the true dative case, "to the right hand of God."These three cases came to have the same form in Greek. Rom 8:24 furnishes another illustration of like ambiguity (tēi elpidi ), saved by hope, in hope, or for hope. Usually it is quite easy to tell the case when the form is identical.

Exalted ( hupsōtheis ).

First aorist passive participle of hupsoō , to lift up. Here both the literal and tropical sense occurs. Cf. Joh 12:32.

The promise of the Holy Spirit ( tēn epaggelian tou pneumatos tou hagiou ).

The promise mentioned in Act 1:4 and now come true, consisting in the Holy Spirit "from the Father"(para tou patros ), sent by the Father and by the Son (Joh 15:26; Joh 16:7). See also Gal 3:14.

He hath poured forth ( execheen ).

Aorist active indicative of ekcheō the verb used by Joel and quoted by Peter already in Act 2:17, Act 2:18. Jesus has fulfilled his promise.

This which ye see and hear ( touto ho humeis kai blepete kai akouete ).

This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. "The proof was before their eyes in this new energy from heaven"(Furneaux), a culminating demonstration that Jesus was the Messiah.

Ascended not ( ou̇̇anebē ).

It is more emphatic than that: For not David ascended into the heavens. Peter quotes Psa 110:1 as proof. No passage in the O.T. is so constantly quoted as Messianic as this. "St. Peter does not demand belief upon his own assertion, but he again appeals to the Scriptures, and to words which could not have received a fulfilment in the case of David"(Knowling).

Sit thou ( kathou ).

Late Koiné[28928]š form for earlier kathēso , present middle imperative second singular of kathēmai .

Till I make ( heōs an thō ).

Second aorist active subjunctive of tithēmi with an after heōs for the future, a common Greek idiom. This dominion of Christ as Mediator will last till the plan of the kingdom is carried out (1Co 15:23-28). Complete subjugation will come, perhaps referring to the custom of victorious kings placing their feet upon the necks of their enemies (Jos 10:24).

Therefore assuredly ( Asphalōs oun ).

Assuredly therefore, without any slip or trip (asphalēs from a privative and sphallō , to trip, to slip. Peter draws a powerfully pungent conclusion by the use of the adverb asphalōs and the inferential conjunction oun . 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"(kai kurion kai Christon ), as David foretold in Psa 110:1-7 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. If so, he made a good job of it. But Peter could have written out the notes of the address afterwards. Luke had plenty of chances to get hold of it from Peter or from others.

They were pricked in their heart ( katenugēsan tēn kardian ).

Second aorist indicative of katanussō , a rare verb (lxx) to pierce, to sting sharply, to stun, to smite. Homer used it of horses dinting the earth with their hoofs. The substantive katanuxis occurs in Rom 11:8. Here only in the N.T. It is followed here by the accusative of the part affected, the heart.

What shall we do? ( Ti poiēsōmen ).

Deliberative subjunctive first aorist active. The sermon went home, they felt the sting of Peter’ s words, compunction (compungo ). Codex Bezae adds: "Show us."

Repent ye ( metanoēsate ).

First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You crucified this Jesus. Now crown him in your hearts as Lord and Christ. This first.

And be baptized every one of you ( kai baptisthētō hekastos hūmōn ).

Rather, "And let each one of you be baptized."Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed "in the name of Jesus Christ"(en tōi onomati Iēsou Christou ). In accordance with the command of Jesus in Mat 28:19 (eis to onoma ). No distinction is to be insisted on between eis to onoma and en tōi onomati with baptizō since eis and en are really the same word in origin. In Act 10:48 en tōi onomati Iēsou Christou occurs, but eis to onoma in Act 8:16; Act 19:5. The use of onoma means in the name or with the authority of one as eis onoma prophētou (Mat 10:41) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in Mat 28:19, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See note on Mat 28:19 for discussion of this point. "Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord"(Page).

Unto the remission of your sins ( eis aphesin tōn hamartiōn hūmōn ).

This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of eis does exist as in 1Co 2:7 eis doxan hēmōn (for our glory). But then another usage exists which is just as good Greek as the use of eis for aim or purpose. It is seen in Mat 10:41 in three examples eis onoma prophētou , dikaiou , mathētou where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in Mat 12:41 about the preaching of Jonah (eis to kērugma Iōna ). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the Koiné[28928]š generally (Robertson, Grammar , p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received.

The gift of the Holy Ghost ( tēn dōrean tou hagiou pneumatos ).

The gift consists (Act 8:17) in the Holy Spirit (genitive of identification).

The promise ( hē epaggelia ).

The promise made by Jesus (Act 1:4) and foretold by Joel (Act 2:18).

To you ( humin ).

You Jews. To your descendants, sons and daughters of Act 2:17.

To all that are afar off ( pāsin tois eis makran . The horizon widens and includes the Gentiles. Those "afar off"from the Jews were the heathen (Isa 49:1; Isa 57:19; Eph 2:13, Eph 2:17).

The rabbis so used it.

Shall call ( an proskalesētai ).

First aorist middle subjunctive with an in an indefinite relative clause, a perfectly regular construction. The Lord God calls men of every nation anywhere whether Jews or Gentiles. It may be doubted how clearly Peter grasped the significance of these words for he will have trouble over this very matter on the housetop in Joppa and in Caesarea, but he will see before long the full sweep of the great truth that he here proclaims under the impulse of the Holy Spirit. It was a great moment that Peter here reaches.

With many other words ( heterois logois pleiosin ).

Instrumental case. Not necessarily "different"(heterois ), but "further,"showing that Luke does not pretend to give all that Peter said. This idea is also brought out clearly by pleiosin ("more,"not "many"), more than these given by Luke.

He testified ( diemarturato ).

First aorist middle of diamarturomai , old verb, to make solemn attestation or call to witness (perfective use of dia ), while martureō is to bear witness. Page insists that here it should be translated "protested solemnly"to the Jews as it seems to mean in Luk 16:28; Act 20:23; 1Ti 5:21; 2Ti 2:14; 2Ti 4:1.

And exhorted ( kai parekalei ).

Imperfect active, kept on exhorting.

Save yourselves ( sōthēte ).

First aorist passive of sōzō . Literally, Be ye saved.

Crooked ( skolias ).

Old word, opposite of orthos , straight. Pravus the opposite of rectus , a perversity for turning off from the truth. Cf. Luk 9:41; Phi 2:15.

They then ( Hoi men oun ).

A common phrase in Acts either without antithesis as in Act 1:6; Act 5:41; Act 8:4, Act 8:25; Act 9:31; Act 11:19; Act 16:5; or with it as here, Act 8:25; Act 13:4; Act 14:3; Act 17:17; Act 23:31; Act 25:4. Oun connects with what precedes as the result of Peter’ s sermon while men points forward to what is to follow.

Were baptized ( ebaptisthēsan ).

First aorist passive indicative, constative aorist. Note that only those who had already received the word and were converted were baptized.

There were added ( prosetethēsan ).

First aorist passive indicative of prostithēmi , old verb to add, to join to. Luke means that the 3,000 were added to the 120 already enlisted. It is not stated they were all baptized by Peter or the twelve or all on the same day, though that is the natural implication of the language. The numerous pools in Jerusalem afforded ample opportunity for such wholesale baptizing and Hackett notes that the habit of orientals would place no obstacle in the way of the use of the public reservoirs. Furneaux warns us that all the 3,000 may not have been genuine converts and that many of them were pilgrims at the passover who returned home.

Souls ( psuchai ).

Persons as in Act 2:43.

They continued steadfastly ( ēsan proskarturountes ).

Periphrastic active imperfect of proskartureō as in Act 1:14 (same participle in Act 2:46).

Fellowship ( Koinōniāi ).

Old word from Koinōnos (partner, sharer in common interest) and this from Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Phi 2:1) or co-operation in the work of the gospel (Phi 1:5) or contribution for those in need (2Co 8:4; 2Co 9:13). Hence there is wide diversity of opinion concerning the precise meaning of Koinōnia in this verse. It may refer to the distribution of funds in Act 2:44or to the oneness of spirit in the community of believers or to the Lord’ s Supper (as in 1Co 10:16) in the sense of communion or to the fellowship in the common meals or agapae (love-feasts).

The breaking of bread ( tēi klasei tou artou ).

The word klasis is an old word, but used only by Luke in the N.T. (Luk 24:35; Act 2:42), though the verb klaō occurs in other parts of the N.T. as in Act 2:46. The problem here is whether Luke refers to the ordinary meal as in Luk 24:35 or to the Lord’ s Supper. The same verb klaō is used of breaking bread at the ordinary meal (Luk 24:30) or the Lord’ s Supper (Luk 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord’ s Supper at first, a combination called agapai or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted"(Hackett). This led to some abuses as in 1Co 11:20. Hence it is possible that what is referred to here is the Lord’ s Supper following the ordinary meal. "To simply explain tēi klasei tou artou as=‘ The Holy Communion’ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers"(Page). But in Act 20:7 they seem to have come together especially for the observance of the Lord’ s Supper. Perhaps there is no way to settle the point conclusively here.

The prayers ( tais proseuchais ).

Services where they prayed as in Act 1:14, in the temple (Act 3:1), in their homes (Act 4:23).

Came ( egineto ).

Imperfect middle, kept on coming.

Were done ( egineto ).

Same tense. Awe kept on coming on all and signs and wonders kept on coming through the apostles. The two things went on pari passu , the more wonders the more fear.

Were together ( ēsan epi to auto ).

Some MSS. ēsan kai (were and). But they were together in the same place as in Act 2:1.

And had ( kai eichon ).

Imperfect active, kept on having, a habit in the present emergency.

Common ( Koinéa ).

It was not actual communism, but they held all their property ready for use for the common good as it was needed (Act 4:32). This situation appears nowhere else except in Jerusalem and was evidently due to special conditions there which did not survive permanently. Later Paul will take a special collection for the poor saints in Jerusalem.

Sold ( epipraskon ).

Imperfect active, a habit or custom from time to time. Old and common verb, pipraskō .

Parted ( diemerizon ).

Imperfect again of diamerizō , old verb for dividing or distributing between (dia ) people.

According as any man had need ( kathoti an tis chreian eichen ).

Regular Greek idiom for comparative clause with an and imperfect indicative corresponding precisely with the three preceding imperfects (Robertson, Grammar , p. 967).

With one accord in the temple ( homothumadon en tōi hierōi ).

See note on Act 1:14 for homothumadon . They were still worshipping in the temple for no breach had yet come between Christians and Jews. Daily they were here and daily breaking bread at home (kat' oikon ) which looks like the regular meal.

They did take their food ( metelambanon trophēs ).

Imperfect tense again and clearly referring to the regular meals at home. Does it refer also to the possible agapai or to the Lord’ s Supper afterwards as they had common meals "from house to house"(kat' oikon )? We know there were local churches in the homes where they had "worship rooms,"the church in the house. At any rate it was "with singleness"(aphelotēti ) of heart. The word occurs only here in the N.T., though a late Koiné[28928]š word (papyri). It comes from aphelēs , free from rock (phelleus is stony ground), smooth. The old form was apheleia .

Having favor ( echontes charin ).

Cf. Luk 2:52 of the Boy Jesus.

Added ( prosetithei ).

Imperfect active, kept on adding. If the Lord only always "added"those who join our churches. Note Act 2:41where same verb is used of the 3,000.

To them ( epi to auto ).

Literally, "together."Why not leave it so? "To the church"(tēi ekklēsiāi ) is not genuine. Codex Bezae has "in the church."

Those that were being saved ( tous sōzomenous ).

Present passive participle. Probably for repetition like the imperfect prosetithei . Better translate it "those saved from time to time."It was a continuous revival, day by day. Sōzō like sōtēria is used for "save"in three senses (beginning, process, conclusion), but here repetition is clearly the point of the present tense.

Was fully come ( συμπληροῦσθαι )

Used by Luke only. See on Luk 9:51. Lit., as Rev., margin, was being fulfilled. The day, according to the Hebrew mode, is conceived as a measure to be filled up. So long as the day had not yet arrived, the measure was not full. The words denote in process of fulfilment.

Pentecost

Meaning fiftieth; because occurring on the fiftieth day, calculated from the second day of unleavened bread. In the Old Testament it is called the feast of weeks, and the feast of harvest. Its primary object was to thank God for the blessings of harvest. See Deu 16:10, Deu 16:11.

With one accord ( ὁμοθυμαδὸν )

The best texts substitute ὁμοῦ , together. So Rev.

A sound ( ἦχος )

See on Luk 4:37.

Of a rushing mighty wind ( φερομένης πνοῆς βιαίας )

Lit., of a mighty wind borne along. Πνοή is a blowing, a blast. Only here and Act 17:25. Rev., as of the rushing of a mighty wind.

The house

Not merely the room. Compare Act 1:13.

Were sitting

Awaiting the hour of prayer. See Act 2:15.

There appeared

See on Luk 22:43.

Cloven tongues ( διαμεριζόμεναι γλῶσσαι )

Many prefer to render tongues distributing themselves, or being distributed among the disciples, instead of referring it to the cloven appearance of each tongue. Rev., tongues parting asunder.

Like as of fire

Not consisting off fire, but resembliny (ὡσεὶ ) .

It sat

Note the singular. One of these luminous appearances sat upon each.

Began

Bringing into prominence the first impulse of the act. See on began, Act 1:1.

With other tongues ( ἑτέραις γλώσσαις )

Strictly different, from their native tongues, and also different tongues spoken by the different apostles. See on Mat 6:24.

Gave ( ἐδίδου )

A graphic imperfect; kept giving them the language and the appropriate words as the case required from time to time. It would seem that each apostle was speaking to a group, or to individuals. The general address to the multitude followed from the lips of Peter.

Utterance ( ἀποφθέγγεσθαι )

Used only by Luke and in the Acts. Lit., to utter. A peculiar word, and purposely chosen to denote the clear, loud utterance under the miraculous impulse. It is used by later Greek writers of the utterances of oracles or seers. So in the Septuagint, of prophesying. See 1Ch 25:1; Deu 32:2; Zec 10:2; Eze 13:19.

Dwelling ( κατοικοῦντες )

Denoting an abiding; but here it must be taken in a wide sense, since among these are mentioned those whose permanent residence was in Mesopotamia, etc. See Act 2:9.

Devout

See on Luk 2:25.

When this was noised abroad ( γενομένης δὲ τῆς φωνῆς ταύτης )

Wrong. Lit., And this sound having taken place. Rev., correctly, when this sound was heard. The sound of the rushing wind.

Were confounded ( συνεχύθη )

Lit., was poured together; so that confound (Latin, confundere ) is the most literal rendering possible. Used only by Luke and in the Acts. Compare Act 19:32; Act 21:31.

Heard ( ἤκουον )

Imperfect, were hearing .

Language ( διαλέκτῳ )

Rather, dialect; since the foreigners present spoke, not only different languages, but different dialects of the same language. The Phrygians and Pamphylians, for instance, both spoke Greek, but in different idioms; the Parthians, Medes, and Elamites all spoke Persian, but in different provincial forms.

Amazed and marvelled ( ἐξίσταντο καὶ ἐθαύμαζον )

The former word denotes the first overwhelming surprise. The verb is literally to put out of place; hence, out of one's senses. Compare Mar 3:21 : " He is beside himself. " The latter word, marvelled, denotes the continuing wonder; meaning to regard with amazement, and with a suggestion of beginning to speculate on the matter.

Galilaeans

Not regarded as a sect, for the name was not given to Christians until afterward; but with reference to their nationality. They used a peculiar dialect, which distinguished them from the inhabitants of Judaea. Compare Mar 14:70. They were blamed for neglecting the study of their language, and charged with errors in grammar and ridiculous mispronunciations.

Parthians, Medes, and Elamites

Representing portions of the Persian empire.

Judaea

The dialect of Galilee being different from that of Judaea.

Asia

Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use until the fourth century of our era.

Egypt

Where the Jews were numerous. Two-fifths of the population of Alexandria were said to have been Jews.

Cyrene

In Libya, west of Egypt.

Strangers ( ἐπιδημοῦντες )

See on 1Pe 1:1. Rev., rightly, sojourners.

Arabians

Whose country bordered on Judaea, and must have contained many Jews.

Speak ( λαλούντων )

Rev., rightly, gives the force of the participle, speaking.

Wonderful works ( μεγαλεῖα )

See on majesty, 2Pe 1:16. From μέγας great. Rev., mighty works. Used by Luke only.

Were in doubt ( διηπόρουν )

Used by Luke only. See on Luk 9:7. Better, as Rev., perplexed.

Others ( ἕτεροι )

Of a different class. The first who commented on the wonder did so curiously, but with no prejudice. Those who now spoke did so in a hostile spirit. See on Act 2:4.

Mocking ( διαχλευάζοντες ; so the best texts )

From χλεύη , a joke. Only here in New Testament.

New wine ( γλεύκους )

Lit., " sweet wine." Of course intoxicating.

Standing up ( σταθεὶς )

See on Luk 18:11; and Luk 19:8.

Said ( ἀπεφθέγξατο )

See on Act 2:4. Better, Rev., spake forth . " This most solemn, earnest, yet sober speech" (Bengel).

Hearken ( ἐνωτίσασθε )

Only here in New Testament. From ἐν , in; and οὖς the ear. Rev., give ear.

Words ( ῥήματα )

See on Luk 1:37.

Third hour

Nine in the morning: the hour of morning prayer. Compare 1Th 5:7.

All flesh

Without distinction of age, sex, or condition.

Visions ( ὁράσεις )

Waking visions.

Dream dreams ( ἐνύπνια ἐνυπνιασθήσονται )

The best texts read ἐνυπνίοις , with dreams. The verb occurs only here and Jud 1:8. The reference is to visions in sleep.

I will shew ( δώσω )

Lit., I will give.

Wonders ( τέρατα )

Or portents . See on Mat 11:20.

Signs

See on Mat 11:20.

That great and notable day of the Lord come

The Rev. heightens the emphasis by following the Greek order, the day of the Lord, that great and notable day. Notable (ἐπιφανῆ ) only here in New Testament. The kindred noun ἐπιφάνεια , appearing (compare our word Epiphany ) , is often used of the second coming of the Lord. See 1Ti 6:14; 2Ti 4:1; Tit 2:13.

Approved ( ἀποδεδειγμένον )

The verb means to point out or shew forth. Shewn to be that which he claimed to be.

Miracles ( δυνάμεσι )

Better, Rev., mighty works . Lit., powers . See on Mat 11:20.

Being delivered ( ἔκδοτον )

An adjective: given forth , betrayed.

Ye have taken

The best texts omit.

Wicked hands

The best texts read by the hand of lawless

Crucified ( προσπήξαντες )

Only here in New Testament. The verb simply means to affix to or on anything. The idea of the cross is left to be supplied.

Have slain ( ἀνείλετε )

See on Luk 23:32. Rev., rendering the aorist more closely, did slay.

Pains ( ὠδῖνας )

The meaning is disputed. Some claim that Peter followed the Septuagint mistranslation of Psa 18:5, where the Hebrew word for snares is rendered by the word used here, pains ; and that, therefore, it should be rendered snares of death; the figure being that of escape from the snare of a huntsman. Others suppose that death is represented in travail, the birth-pangs ceasing with the delivery; i.e., the resurrection. This seems to be far-fetched, though it is true that in classical Greek the word is used commonly of birth-throes. It is better, perhaps, on the whole, to take the expression in the sense of the A. V., and to make the pains of death stand for death generally.

I foresaw ( προωρώμην )

Not to see beforehand, but to see before one's self, as in Psa 16:8.

I should not be moved ( μὴ σαλευθῶ )

Or be shaken. Generally so rendered in the New Testament. See Mat 11:7; Mat 24:29; Heb 12:26, etc.

Rejoiced ( ἠγαλλιάσατο )

Rev., was glad. See on 1Pe 1:6.

Shall rest ( κατασκηνώσει )

See on nests , Mat 8:20. Better, as Rev., dwell. Lit., dwell in a tent or tabernacle. Rendered lodge, Mat 13:32; Mar 4:32; Luk 13:19. It is a beautiful metaphor. My flesh shall encamp on hope ; pitch its tent there to rest through the night of death, until the morning of resurrection.

In hope ( ἐπ ' ἐλπίδι )

Lit., on hope: resting on the hope of resurrection; his body being poetically conceived as hoping.

Leave ( ἐγκαταλείψεις )

Lit., leave behind.

Suffer ( δώσεις )

Lit., give.

Let me speak ( ἐξὸν εἰπεῖν )

Lit., it is permitted me. Rev., I may . It is allowable for him to speak, because the facts are notorious.

Freely ( μετὰ παῤῥησίας )

Lit., with freedom. The latter word from πᾶν , all, and ῥῆσις , speech; speaking everything, and therefore without reserve.

The patriarch ( πατριάρχου )

From ἄρχω , to begin, and πατριά , a pedigree. Applied to David as the father of the royal family from which the Messiah sprang. It is used in the New Testament of Abraham (Heb 7:4), and of the sons of Jacob (Act 7:8).

He is dead and buried ( ἐτελεύτησε καὶ ἐτάφη )

Aorists, denoting what occurred at a definite past time. Rev., rightly, he both died and was buried.

His sepulchre is with us

Or among us (ἐν ἡμῖν ). On Mount Zion, where most of the Jewish kings were interred in the same tomb.

According to the flesh, he would raise up Christ

The best texts omit. Render as Rev., he would set one upon his throne.

Is not ascended ( οὐ ἀνέβη )

Aorist, did not ascend.

Thy footstool

A.V. omits of thy feet.

Assuredly ( ἀσφαλῶς )

From ἀ , not, and σφάλλω , to cause to fall. Hence, firmly , steadfastly.

They were pricked ( κατενύγησαν )

Only here in New Testament. The word does not occur in profane Greek. It is found in the Septuagint, as Genesis 34:7, of the grief of the sons of Jacob at the dishonor of Dinah. See, also, Psa 109:16(Sept. 108) Psa 109:16 : " broken in heart." The kindred noun κατάνυξις occurs Rom 11:8, in the sense of slumber (Rev., stupor ) . Compare Isa 29:10. See, also, Psa 60:3. (Sept. 59) Psa 60:3 : οἶνον κατανύξεως , the wine of astonishment (Rev., wine of staggering ) . The radical idea of the word is given in the simple verb νύσσω , to prick with a sharp point. So Homer, of the puncture of a spear; of horses dinting the earth with their hoofs, etc. Here, therefore, of the sharp, painful emotion, the sting produced by Peter's words. Cicero, speaking of the oratory of Pericles, says that his speech left stings in the minds of his hearers (" De Oratore," iii., 34.)

Repent

See on Mat 3:2.

In the name ( ἐπὶ τῷ ὀνόματι )

Lit., upon the name. See on Mat 28:19.

Remission

See on Luk 3:3; and Jam 5:15.

Afar off ( εἰς μακρὰν )

Lit., unto a long way. Referring probably to the Gentiles, who are described by this phrase both in the Old and New Testaments. See Zec 6:15; Eph 2:11-13. Peter knew the fact that the Gentiles were to be received into the Church, but not the mode . He expected they would become Christians through the medium of the Jewish religion. It was already revealed in the Old Testament that they should be received, and Christ himself had commanded the apostles to preach to all nations.

Shall call ( προσκαλέσηται )

Rev. gives the force of πρός , to: " shall call unto him. "

Other ( ἑτέροις )

And various.

Did he testify ( διεμαρτύρετο )

The preposition διά gives the force of solemnly, earnestly.

Save yourselves ( σώθητε )

More strictly, be ye saved.

Untoward ( σκολιᾶς )

Lit., crooked. Toward in earlier English meant docile, apt. The opposite is froward ( froward ) . So Shakespeare:

" 'Tis a good hearing when children are toward ,

But a harsh hearing when women are froward. "

Taming of the Shrew , v., 2.

" Spoken like a toward prince."

3 Henry VI., ii., 2.

Untoward, therefore, meant intractable, perverse. So Shakespeare:

" What means this scorn, thou most untoward knave ?"

K. John , i, 1.

" And if she be froward,

Then hast thou taught Hortensio to be untoward."

Taming of the Shrew , iv., 5.

Compare Deu 32:5.

Continued steadfastly

See on Act 1:14.

Doctrine ( διδαχῇ )

Better, teaching .

Fellowship ( κοινωνίᾳ )

From κοινός , common. A relation between individuals which involves a common interest and a mutual, active participation in that interest and in each other. The word answers to the Latin communio, from communis, common. Hence, sometimes rendered communion, as 1Co 10:16; 2Co 13:14. Fellowship is the most common rendering. Thus Phi 1:5 : " your fellowship in the gospel," signifying co-operation in the widest sense ; participation in sympathy, suffering, and labor. Compare 1Jo 1:3, 1Jo 1:6, 1Jo 1:7. Occasionally it is used to express the particular form which the spirit of fellowship assumes; as in Rom 15:26; Heb 13:16, where it signifies the giving of alms, but always with an emphasis upon the principle of Christian fellowship which underlies the gift.

Breaking ( κλάσει )

Used by Luke only, and only in the phrase breaking of bread. The kindred verb κλάζω or κλάω , to break, occurs often, but, like the noun, only of breaking bread. Hence used to designate the celebration of the Lord's Supper.

Prayers ( προσευχαῖς )

Always of prayer to God. Compare on δεήσεις , prayers, Luk 5:33; and besought, Luk 8:38.

Fear ( φόβος )

Not terror, but reverential awe: as Mar 4:41; Luk 7:16; 1Pe 1:17, etc.

Common ( κοινὰ )

Compare fellowship, Act 2:42.

Possessions ( κτήματα )

Landed property.

Goods ( ὑπάρξεις )

Possessions in general; movables.

With one accord ( ὁμοθυμαδὸν )

See on Mat 18:19.

From house to house ( κατ ' οἶκον )

Better, as Rev., at home, contrasted with in the temple. Compare Phm 1:2; Col 4:15; 1Co 16:19.

Did eat their meat ( μετελάμβανον τροφῆς )

Rev., take their food. Partake would be better, giving the force of μετά , with. Note the imperfect: " continued to partake."

Singleness ( ἀφελότητι )

Only here in New Testament. Derived from ἀ , not, and φελλεύς , stony ground. Hence of something simple or plain.

Added ( προσετίθει )

Imperfect: kept adding.

Such as should be saved ( τοὺς σωζομένους )

Lit., as Rev., those that were being saved. The rendering of the A. V. would require the verb to be in the future, whereas it is the present participle. Compare 1Co 1:18. Salvation is a thing of the present, as well as of the past and future. The verb is used in all these senses in the New Testament. Thus, we were saved (not are, as A. V.), Rom 8:24; shall or shalt be saved, Rom 10:9, Rom 10:13; ye are being saved, 1Co 15:2. " Godliness, righteousness, is life, is salvation. And it is hardly necessary to say that the divorce of morality and religion must be fostered and encouraged by failing to note this, and so laying the whole stress either on the past or on the future - on the first call, or on the final change. It is, therefore, important that the idea of salvation as a rescue from sin, through the knowledge of God in Christ, and therefore a progressive condition, a present state, should not be obscured, and we can but regret such a translation as Act 2:47, 'The Lord added to the church daily such as should be saved,' where the Greek implies a different idea" (Lightfoot, " On a Fresh Revision of the New Testament" ).

To the church

See on Mat 16:18.

At the pentecost of Sinai, in the Old Testament, and the pentecost of Jerusalem, in the New, where the two grand manifestations of God, the legal and the evangelical; the one from the mountain, and the other from heaven; the terrible, and the merciful one.

So here was a conjunction of company, minds, and place; the whole hundred and twenty being present.

So will the Son of man come to judgment.

That is, all that part of the temple where they were sitting.

That is, small flames of fire. This is all which the phrase, tongues of fire, means in the language of the seventy. Yet it might intimate God's touching their tongues as it were (together with their hearts) with Divine fire: his giving them such words as were active and penetrating, even as flaming fire.

The miracle was not in the ears of the hearers, (as some have unaccountably supposed,) but in the mouth of the speakers. And this family praising God together, with the tongues of all the world, was an earnest that the whole world should in due time praise God in their various tongues.

Moses, the type of the law, was of a slow tongue; but the Gospel speaks with a fiery and flaming one.

Gathered from all parts by the peculiar providence of God.

The motions of their minds were swift and various.

The dialect of which greatly differed from that of Galilee.

The country strictly so called.

Born at Rome, but now living at Jerusalem. These seem to have come to Jerusalem after those who are above mentioned. All of them were partly Jews by birth, and partly proselytes.

One island seems to be mentioned for all.

Probably those which related to the miracles, death, resurrection, and ascension of Christ, together with the effusion of his Spirit, as a fulfilment of his promises, and the glorious dispensations of Gospel grace.

All the devout men.

The world begins with mocking, thence proceeds to cavilling, Act 4:7; to threats, Act 4:17; to imprisoning, Act 5:18; blows, Act 5:40; to slaughter, Act 7:58. These mockers appear to have been some of the natives of Judea, and inhabitants of Jerusalem, (who understood only the dialect of the country,) by the apostle's immediately directing his discourse to them in the next verse.

So the Greek word properly signifies. There was no new wine so early in the year as pentecost. Thus natural men are wont to ascribe supernatural things to mere natural causes; and many times as impudently and unskilfully as in the present case.

All the gestures, all the words of Peter, show the utmost sobriety; lifted up his voice - With cheerfulness and boldness; and said to them - This discourse has three parts; each of which, Act 2:14, Act 2:22, Act 2:29, begins with the same appellation, men: only to the last part he prefixes with more familiarity the additional word brethren.

That is, ye that are born in Judea. St. Peter spoke in Hebrew, which they all understood.

That is, nine in the morning. And on the solemn festivals the Jews rarely ate or drank any thing till noon.

But there is another and better way of accounting for this. Joe 2:28

The times of the Messiah are frequently called the last days, the Gospel being the last dispensation of Divine grace.

Not on the day of pentecost only, upon all flesh - On persons of every age, sex, and rank.

In young men the outward sense, are most vigorous, and the bodily strength is entire, whereby they are best qualified to sustain the shock which usually attends the visions of God. In old men the internal senses are most vigorous, suited to divine dreams. Not that the old are wholly excluded from the former, nor the young from the latter.

On those who are literally in a state of servitude.

Great revelations of grace are usually attended with great judgments on those who reject it.

Treated of, Act 2:20.

Described in this verse. Such signs were those mentioned, Act 2:22, before the passion of Christ; which are so mentioned as to include also those at the very time of the passion and resurrection, at the destruction of Jerusalem, and at the end of the world. Terrible indeed were those prodigies in particular which preceded the destruction of Jerusalem: such as the flaming sword hanging over the city, and the fiery comet pointing down upon it for a year; the light that shone upon the temple and the altar in the night, as if it had been noon - day; the opening of the great and heavy gate of the temple without hands; the voice heard from the most holy place, Let us depart hence; the admonition of Jesus the son of Ananus, crying for seven years together, Wo, wo, wo; the vision of contending armies in the air, and of entrenchments thrown up against a city there represented; the terrible thunders and lightnings, and dreadful earthquakes, which every one considered as portending some great evil: all which, through the singular providence of God, are particularly recorded by Josephus.

War and slaughter.

Burnings of houses and towns, involving all in clouds of smoke.

A bloody colour: before the day of the Lord - Eminently the last day; though not excluding any other day or season, wherein the Lord shall manifest his glory, in taking vengeance of his adversaries.

whosoever shall call on the name of the Lord - This expression implies the whole of religion, and particularly prayer uttered in faith; shall be saved - From all those plagues; from sin and hell.

The apostle here anticipates an objection, Why did God suffer such a person to be so treated? Did he not know what wicked men intended to do? And had he not power to prevent it? Yea. He knew all that those wicked men intended to do. And he had power to blast all their designs in a moment. But he did not exert that power, because he so loved the world! Because it was the determined counsel of his love, to redeem mankind from eternal death, by the death of his only - begotten Son.

The word properly means, the pains of a woman in travail.

Because the Scripture must needs be fulfilled.

Psa 16:8.