Today’s Reading from the One Year Bible – 2 Samuel 22,23 & Acts 2

2 Samuel 22:22-24 HCSB

[22]  For I have kept the ways of the LORD
and have not turned from my God to wickedness. [23]  Indeed, I have kept all His ordinances in mind *[ Lit Indeed, all His ordinances have been in front of me ]
and have not disregarded His statutes. [24]  I was blameless before Him
and kept myself from sinning.

2Sa 22:22-24  David was not denying that he had ever sinned. Ps 51 shows his tremendous anguish over his sin against Uriah and Bathsheba. But David understood God’s faithfulness and was writing this hymn from God’s perspective. He knew that God had made him clean again—"whiter than snow," ( Ps 51:7 ) with a "clean heart" ( Ps 51:10 ). Through the death and resurrection of Jesus Christ, we also are made clean and perfect. God replaces our sin with his purity, and he no longer sees our sin. Cross References: 2 Samuel 22:22 — Ge 18:19; Ps 128:1, 2 Samuel 22:23 — Dt 6:6-9, 2 Samuel 22:24 — Ge 6:9-10; 7:1; Ep 1:4

2 Samuel 23:8-39 HCSB

David’s Mighty Men

[8]  These are the names of David’s warriors: *[1Ch 11:11-47] …

2Sa 23:8-39  I didn’t share all the verses; however, these verses tell of some of the exploits that the special corps of David’s army carried out. There were two elite groups of men: "the Thirty" and "the Three" ( 23:18 , 23 ; 1Ch 11:11-25 ). To become a member of such a group a man had to show unparalleled courage in battle as well as wisdom in leadership. "The Three" was the most elite group. The list of "the Thirty" actually contains 37 names, but it mentions some warriors known to be dead (Uriah, for example, in 23:39 ). Apparently, new members were appointed to replace those who had fallen in battle. Like David’s mighty men, we can be mighty men of integrity and honor before the Lord and our families.  Are you a mighty man of God?

Cross References:

2 Samuel 23:8 — 1Ch 11:11-47

2 Samuel 23:9 — 1Ch 27:4

2 Samuel 23:13 — 1Sa 22:1; 2Sa 5:18

2 Samuel 23:14 — 1Sa 22:4-5

2 Samuel 23:17 — Lev 17:10

2 Samuel 23:18 — 2Sa 10:10,14; 18:2; 1Ch 11:20-21

2 Samuel 23:20 — Jos 15:21; 2Sa 8:18; 20:23

2 Samuel 23:24 — 2Sa 2:18

2 Samuel 23:25 — Jdg 7:1

2 Samuel 23:27 — Jos 21:18

2 Samuel 23:28 — 2Ki 25:27

2 Samuel 23:30 — Jos 24:30

2 Samuel 23:34 — 2Sa 11:3; 15:12

2 Samuel 23:38 — 1Ch 2:53

2 Samuel 23:39 — 2Sa 11:3

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Ac 2

The Holy Spirit Comes / 2:1-13

In Old Testament times, the Spirit of God came upon isolated individuals or smaller groups, only on special occasions, and only in a temporary way to help them accomplish God’s purposes ( Ex 31:3; Jdg 14:6; 1Sa 16:13 ). As the apostles were gathered together in Jerusalem for the feast of Pentecost, the time had come for the fulfillment of Christ’s promise to send his Spirit completely and permanently upon all believers ( Lk 24:49; Jn 14:16-17,26; 16:5-15 ). This marvelous outpouring of God provided the supernatural power for believers to take the life-changing message of the gospel to the ends of the earth ( Ac 1:8 ). This is the day Christ made good on his promise to send the Helper, the Comforter, the Holy Spirit who would take up permanent residence in those who put their faith in Christ. And what a day it was! God’s individualized pouring out of his Spirit into the lives of 120 believers resulted in the effective pouring out of his story, changing the lives of three thousand people in one day!

Acts 2:1-13 HCSB

Pentecost

[2:1]  When the day of Pentecost had arrived, they were all together in one place.

Ac 2:1 The day of Pentecost was an annual feast celebrated on the day after the seventh Sabbath after Pass over ( Lev 23:15-16 ). Since the date was determined by the passing of a “week” of weeks (seven weeks), it was often called the Festival of Weeks. The word “Pentecost” means “fifty,” so named because this festival was celebrated fifty days after Pass over. Pentecost was one of three major annual festivals celebrated by the Jews (along with Pass over, fifty days earlier, and the Festival of Shelters about four months later). Jesus was crucified at Pass over time, and he ascended forty days after his resurrection. The Holy Spirit came fifty days after the Resurrection, ten days after the Ascension.

The believers were the 120 mentioned in 1:15 . The one place where they were meeting was likely the same upper room mentioned in 1:13 . Most likely the believers were praying, as had been their regular practice during the period since the Ascension ( 1:14 ). What happened this day would forever change the world.

[2]  Suddenly a sound like that of a violent rushing wind came from heaven, and it filled the whole house where they were staying.

Ac 2:2 Suddenly, as the believers were gathered, they heard a sound from heaven like the roaring of a mighty windstorm. The wind is a good analogy for the Spirit: it is not seen, though its effects are, and it can be found every where in never-ending supply. The sound filled the house where they were meeting. The “house” probably refers to the upper room mentioned in 1:13 where the believers had been meeting and praying.

[3]  And tongues, like flames of fire that were divided, appeared to them and rested on each one of them.

Ac 2:3 To the great sound of wind was added a visual image: what looked like flames or tongues of fire appeared and settled on each of them. Why tongues of fire? It may be that “tongues” symbolized speech and the communication of the gospel. “Fire” symbolizes God’s purifying presence, which burns away the undesirable elements in people’s lives and sets their hearts aflame to ignite the lives of others.

At Pentecost God confirmed the validity of the Holy Spirit’s ministry by sending fire. And while at Mount Sinai fire had come down on one place, at Pentecost fire came down on many believers, symbolizing that God’s presence is available to all who believe in him. This event certainly fulfilled John the Baptist’s words about the Holy Spirit baptizing with fire ( Lk 3:16 ). Peter declared that this event had been prophesied by Joel ( Joe 2:28-29 ). Note, too, that every believer in the room received this blessing; no one was excluded. It was clear to all present that God was at work.

[4]  Then they were all filled with the Holy Spirit and began to speak in different languages, as the Spirit gave them ability for speech.

Ac 2:4 At this point in this wonderful scene, Luke recorded that everyone present was filled with the Holy Spirit and began speaking in other languages. The “filling” that occurred on Pentecost is called a “baptizing” ( 1:5 and 11:16 ) and a “receiving” ( 10:47 ). “Baptizing” or “filling” can be used to describe the basic act of receiving the Spirit. It can be under stood to refer to the first occurrence of the Spirit indwelling a believer. Ac 1:5 looks forward to this day; Ac 11:15-16 refers back to it. Here, four short verses record it.

In principle, the filling of the Holy Spirit can be distinguished from the term “baptism” of the Spirit. “Baptism” is the theological, objective term referring to the Spirit’s initial work in a believer’s life, beginning the relationship, and—like water baptism—is not a repeated act ( Ac 11:15-16; Ro 6:3; 1Co 12:13; Col 2:12 ). The believer who has taken this initial step of Spirit baptism must, however, continue to take advantage of the Spirit’s active work in his or her life. That phenomenon is described in the New Testament as the Spirit’s filling (see Ac 4:8,31; 6:3,5; 7:55; 9:17; 13:9,52; Ga 5:16; Ep 4:30; 5:18 ).

At Pentecost ( 2:1-4 ) the Holy Spirit was made available to all who believe in Jesus. Believers receive the Holy Spirit (are baptized with him) when they trust in Jesus Christ for salvation. The baptism of the Holy Spirit must be under stood in the light of his total work in Christians:

• The Spirit marks the beginning of the Christian experience. No one belongs to Christ without his Spirit ( Ro 8:9 ); no one is united to Christ without his Spirit ( 1Co 6:17 ); no one is adopted as God’s child without his Spirit ( Ro 8:14-17; Ga 4:6-7 ); no one is in the body of Christ except by baptism in the Spirit ( 1Co 12:13 ).
• The Spirit is the power for the new life. He begins a lifelong process of change as believers become more like Christ ( Ga 3:3 ; Philippians 1:6). Those who receive Christ by faith begin an immediate personal relationship with God. The Holy Spirit works in them to help them become like Christ.
• The Spirit unites the Christian community in Christ ( Ep 2:19-22 ). The Holy Spirit can be experienced by all, and he works through all ( 1Co 12:11; Ep 4:4 ).

These people literally spoke in “other languages” (see comments on the following verse)—a miraculous attention-getter for the international crowd gathered in town for the feast. All the nationalities represented recognized their own languages being spoken. Jews believed that spoken prophecy had ceased with Malachi, the last of the writing prophets. They believed that from that point on, God spoke through the Torah as interpreted by scholars and teachers. So this was truly a remarkable day for the church, fulfilling Eze 37:11-14 .

The believers could speak in these other languages because the Holy Spirit gave them this ability. This is the clear teaching of the New Testament—that the Holy Spirit sovereignly determines which gift(s) a believer will have ( 1Co 12:7,11 ). Furthermore, these gifts are meant to be used to build up the body of Christ.

Ministries of the Holy Spirit

• Baptismal Medium – 1Co 12:13
• Calls to Ministry – Ac 13:2-4
• Channel of Divine Revelation – 2Sa 23:2 ; Ne 9:30 ; Zec 7:12 ; Jn 14:17
• Empowers – Ex 31:1 , 2 ; Jdg 13:25 ; Ac 1:8
• Fills – Lk 4:1 ; Ac 2:4 ; Ep 5:18
• Guarantees – 2Co 1:22 ; 5:5 ; Ep 1:14
• Guards – 2Ti 1:14
• Helps – Jn 14:16 , 26 ; 15:26 ; 16:7
• Illuminates – 1Co 2:10-13
• Indwells – Ro 8:9-11 ; 1Co 3:16 ; 6:19
• Intercedes – Ro 8:26 , 27
• Produces fruit – Ga 5:22 , 23
• Provides Spiritual Character – Ga 5:16 , 18 , 25
• Regenerates – Jn 3:5 , 6 , 8
• Restrains/Convicts of Sin – Ge 6:3 ; Jn 16:8-10 ; Ac 7:51
• Sanctifies – Ro 15:16 ; 1Co 6:11 ; 2Th 2:13
• Seals – 2Co 1:22 ; Ep 1:14 ; 4:30
• Selects Overseers – Ac 20:28
• Source of Fellowship – 2Co 13:14 ; Phl 2:1
• Source of Liberty – 2Co 3:17 , 18
• Source of Power – Ep 3:16
• Source of Unity – Ep 4:3 , 4
• Source of Spiritual Gifts – 1Co 12:4-11
• Teaches – Jn 14:26 ; Ac 15:28 ; 1Jn 2:20 , 27

[5]  There were Jews living in Jerusalem, devout men from every nation under heaven. [6]  When this sound occurred, the multitude came together and was confused because each one heard them speaking in his own language. [7]  And they were astounded and amazed, saying, *[ Other mss add to one another ] “Look, aren’t all these who are speaking Galileans? [8]  How is it that we hear, each of us, in our own native language?

Ac 2:5-8 Such an event could not help but attract attention, and a crowd must have quickly gathered. The godly Jews from many nations who were living in Jerusalem at that time were the Jews among the Diaspora (the Greek word for “scattering”), whose families had been driven from Jerusalem and forced to live in other nations but had since returned to Jerusalem to live. These people had been born and raised in other nations, so among them many different languages were spoken. Thus, they were bewildered to hear their own languages being spoken , languages of the lands where they were born! As the international, multilingual crowd gathered, they were astonished to hear their native tongues spoken by these Galileans. At this point, “tongues” was not the ecstatic or heavenly utterance to which Paul referred in 1Co 12-14 ; these were languages people under stood.

This gathering of the nations was a perfect platform for launching the worldwide mission of the church. This event told the Jerusalem church that God intended the gospel for all the nations in their own languages.

[9]  Parthians, Medes, Elamites; those who live in Mesopotamia, in Judea and Cappadocia, Pontus and Asia, [10]  Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome, both Jews and proselytes , [11]  Cretans and Arabs—we hear them speaking in our own languages the magnificent acts of God.”

Ac 2:9-11 This list includes the many lands from which Jews came to Jerusalem—some living in Palestine and others who had been dispersed throughout the world through captivities and persecutions. The list begins from the east of the Roman Empire and sweeps to the south and west. Very likely, some of the Jews who responded to Peter’s message then returned to their homelands with God’s Good News of salvation (for example, see Ac 8 ). Through this divine manifestation of languages, therefore, God prepared the way for the spread of the gospel across the world. Throughout the book of Acts, it is clear how often the way was prepared for Paul and other messengers by people who had become believers at Pentecost. The church at Rome, for example, was probably begun by such Jewish believers. The list of countries reads mostly from East to West geographically, but why they are cited and why in this order is not known.

The content of these speeches in each language was the wonderful things God has done. The subject of discussion was not sin, repentance, judgment, not even the gospel, but rather the proclamation of the mighty works of God. This was a sign for unbelieving Israel that the Messiah had come.

[12]  And they were all astounded and perplexed, saying to one another, “What could this be?” [13]  But some sneered and said, “They’re full of new wine!”

Ac 2:12-13 These two verses describe a typical response of the crowd, leading up to Peter’s speech. The crowd continued to be amazed (see 2:7 ), but their amazement led them to be perplexed and to try to figure out what was happening. Some were mocking. Others were speculating that the believers were drunk. Such confusion and the drawing of such wrong conclusions was just the prodding Peter needed to clear things up. There will always be those who misunderstand the working of God, who mock it and call into question its integrity. Christians can either wring their hands and worry or, like Peter, seize the opportunity to tell the watching world about the work of God in their midst.

Peter Preaches to a Crowd / 2:14-42

In Luke’s history of the church, there is always a close connection between the activity of God’s Spirit and the proclamation of the gospel. Time and again those who experience the baptism of the Spirit begin immediately speaking with others about God and his Son, Jesus Christ ( 1:8 ; 2:4 , 17 ; 4:8 , 31 ; 6:10 ; 10:44-46 ; 13:9 ; 19:6 ).

Acts 2:14-36 HCSB

Peter’s Sermon

[14]  But Peter stood up with the Eleven, raised his voice, and proclaimed to them: “Jewish men and all you residents of Jerusalem, let this be known to you and pay attention to my words.

Ac 2:14 Peter, the early spokesman for the Twelve, seized the opportunity and shouted to the crowd. Peter explained to the people why they should listen to the testimony of the believers: because the Old Testament prophecies had been entirely fulfilled in Jesus ( 2:14-21 ), because Jesus is the Messiah ( 2:25-36 ), and because the risen Christ could change their lives ( 2:37-40 ).

[15]  For these people are not drunk, as you suppose, since it’s only nine in the morning. *[ Lit it's the third hour of the day ] [16]  On the contrary, this is what was spoken through the prophet Joel:

[17] And it will be in the last days, says God,
that I will pour out My Spirit on all humanity;
then your sons and your daughters will prophesy,
your young men will see visions,
and your old men will dream dreams.
[18] I will even pour out My Spirit
on My male and female slaves in those days,
and they will prophesy.

Ac 2:15-18 Peter answered the accusation that they were all drunk ( 2:13 ) by saying it was too early in the day for that. He then proceeded to tie the event the crowd had just witnessed to the words of the prophet Joel, quoting from Joel 2:28-32 . Not every thing mentioned in Joel 2:28-32 was occurring that particular morning. The last days include all the days between Christ’s first and second comings; it is another way of saying “from now on.” Peter was reminding these Jewish listeners that from prophecies like this one recorded by Joel, I will pour out my Spirit upon all people, they should recognize the event they had just witnessed as the work of the Spirit. It would be to all kinds of people—Jews and Gentiles, rich and poor—not just to kings and priests.

The “prophesying” mentioned by Peter is likely not only prediction of the future but also declaration of the nature and will of God. The visions and the dreams were common means that God used to reveal himself to all people. The point was that the insight into these visions and dreams would be the product of the Spirit’s work.

At Pentecost the Holy Spirit was released throughout the entire world—to men, women, slave owners, slaves, Jews, and Gentiles. Everyone can receive the Spirit. This was a revolutionary thought for first-century Jews. Pentecost was designed to be a clear indication—to Jew and Gentile alike—that the messianic age had arrived. The Messiah had come!

[19] I will display wonders in the heaven above
and signs on the earth below:
blood and fire and a cloud of smoke.
[20] The sun will be turned to darkness,
and the moon to blood,
before the great and remarkable day of the Lord comes;

Ac 2:19-20 Not every thing mentioned in Joel 2:28-32 was happening that particular morning. This part of Joel’s prophecy probably refers to the future period surrounding the second coming of Christ, placing the period of the church age (between Christ’s ascension and his return) between verses 18 and 19 (see Rev 6:12 ). These events bear more resemblance to the phenomena of the Tribulation period as spelled out by many other Old Testament prophets, as well as Jesus himself (see Mt 24:14,21,29-30 and the judgments of Rev 8,9 , and 16 ).

It is possible that Peter was quoting the entire prophecy from Joel—even some of the parts that are still future—in order to avoid being accused of improper use of Scripture (the crowd would certainly know the Joel passage) and to get all the way through Joel’s passage to its final sentence, quoted in the next verse.

[21] then whoever calls on the name of the Lord will be saved. *[Joe 2:28-32]

Ac 2:21 This is Peter’s punch line. This salvation is available to anyone. Any person who calls on the name of the Lord will be saved. God’s special relationship with Israel will continue, but it has been broadened to include every one who calls on the name of the Lord. God’s plans for Israel had their climax in Christ. Access to God—for all people—now comes through Jesus Christ. With these words Peter witnessed to the crowd, as Jesus had predicted ( 1:8 ).

It would be a while before these new believers under stood that the “anyone” included Gentiles. God had to work in a special way to make Peter under stand that the message was meant for the whole world, not just the Jews (see Ac 10 ).

[22]  “Men of Israel, listen to these words: This Jesus the Nazarene was a man pointed out to you by God with miracles, wonders, and signs that God did among you through Him, just as you yourselves know.

Ac 2:22 The coming of the Messiah, the miracles, and the events described by Joel were all well-established concepts to these people of Israel (the Jews). Now all that remained was for Peter to connect those events to Jesus of Nazareth —the teacher many of them had heard and seen, the teacher who had been crucified. Peter began this sermon by stating that God himself had publicly endorsed Jesus by doing wonderful miracles, wonders, and signs through him. Certainly many of the gathered crowd had seen or heard of the famous ministry of Jesus.

[23]  Though He was delivered up according to God’s determined plan and foreknowledge, you used *[ Other mss read you have taken ] lawless people *[ Or used the hand of lawless ones ] to nail Him to a cross and kill Him.

Ac 2:23 With little forewarning Peter suddenly accused his Jewish audience of an awful participation in the Messiah’s death. This is a perfect presentation of God’s sovereignty and people’s responsibility—both in the same sentence. God’s prearranged plan was his sovereign will to bring salvation to people through the death and resurrection of Christ. Though God’s will is sovereign, he works through people and events of history (see 4:28 ). Even putting Jesus to death fulfilled God’s plan. God’s prearranged plan led to Christ’s death, but people were culpable. The lawless Gentiles (the Romans) had been involved, but they had been merely “helping.” Ultimately, the Jews had been responsible. Whether or not anyone in this audience had literally participated in the trials, accusations, and crucifixion (many in the crowd could have been involved) was not important. Peter was saying that they were at least culpable because, as Jews, they had missed their Messiah and had allowed their leaders to kill him. Thus, they were guilty by their relationship to the actual murderers. Peter was pointing his finger at the crowd and shouting, “You nailed him to the cross and murdered him.”

[24]  God raised Him up, ending the pains of death, because it was not possible for Him to be held by it.

Ac 2:24 But the murdered Messiah had not stayed dead. God raised him back to life again, and many people could testify to having seen the risen Christ. This was a powerful statement because many of the people listening to Peter’s words had been in Jerusalem fifty days earlier at Pass over and may have seen or heard about the crucifixion of this “great teacher.” Jesus’ resurrection was the ultimate sign that what he said about himself was true. Without the Resurrection, no one would have any reason to believe in Jesus ( 1Co 15:14 ). Peter phrased it appropriately: death could not keep him in its grip.

[25]  For David says of Him:

I saw the Lord ever before me;
because He is at my right hand,
I will not be shaken.
[26] Therefore my heart was glad,
and my tongue rejoiced.
Moreover my flesh will rest in hope,
[27] because You will not leave my soul in Hades ,
or allow Your Holy One to see decay.
[28] You have revealed the paths of life to me;
You will fill me with gladness in Your presence. *[Ps 16:8-11]

Ac 2:25-28 Peter continued his witness to Jesus’ Messiahship by quoting from Ps 16:8-11 , written by King David. He explained that David was not writing about himself because David had died and was buried ( 2:29 ); his audience would have walked right past his tomb many times in their pilgrimages to Jerusalem. This quote from Ps 16 and the one from Ps 110:1 ( 2:34-35 ) were both prophesying Jesus’ resurrection ( 2:24 ). The emphasis is that Jesus’ body had not been left to rot in the grave, but had been, in fact, resurrected and glorified. Peter wanted his audience to realize that David was not speaking of himself in these psalms but rather of the Messiah.

[29]  “Brothers, I can confidently speak to you about the patriarch David: he is both dead and buried, and his tomb is with us to this day. [30]  Since he was a prophet, he knew that God had sworn an oath to him to seat one of his descendants *[ Other mss add according to the flesh to raise up the Messiah ] Lit one from the fruit of his loin ] on his throne. [31]  Seeing this in advance, he spoke concerning the resurrection of the Messiah :

He *[ Other mss read His soul ] was not left in Hades ,
and His flesh did not experience decay. *[Ps 16:10]

Ac 2:29-31 The Old Testament spoke of the resurrection of the Messiah—and this was very important for Peter’s Jewish listeners to under stand. Peter argued that the words of this psalm could not have been referring to David himself, for David died and was buried. The reference to his tomb may have been a site on the south side of Jerusalem, near the pool of Siloam.

If David was not speaking of himself, then he was speaking as a prophet; he was writing about one who would be resurrected from the dead. The oath looks back at Ps 132:11 and 2Sa 7:15-16 , recording the promises God made to David that one of his descendants would sit on David’s throne as the Messiah. David did have children who ruled, but this promise was for someone to be on the throne for eternity. The Jewish listeners of Peter’s day under stood the words of this psalm, as well as others, as referring to the Messiah.

[32]  “God has resurrected this Jesus. We are all witnesses of this.

Ac 2:32 Having begun by tying these Old Testament references to Jesus of Nazareth, here Peter again made it clear that David’s prophecy was speaking of Jesus. The resurrection of Christ had taken place less than two months previously. The post-Resurrection appearances and instruction sessions of the forty days prior to Christ’s ascension must have caused a stir around the city. Peter pointed out that he and the others with him—who had just experienced this Spirit’s coming—had been witnesses to the predicted resurrection of Christ.

[33]  Therefore, since He has been exalted to the right hand of God and has received from the Father the promised Holy Spirit, He has poured out what you both see and hear.

Ac 2:33 Peter had one more major point to make: this crucified one, the resurrected one, is now the exalted one, who occupies the throne of highest honor in heaven, at God’s right hand (see 5:30-31 ; Ep 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2; 1Pe 3:22 ). Not only is Christ the predicted one in the Psalms, not only had he risen from the grave, but he now sits in the most authoritative, sovereign position in the universe. That is why Jesus had the authority to pour out the Spirit with results that the audience could see and hear.

[34]  For it was not David who ascended into the heavens, but he himself says:

The Lord said to my Lord,
‘Sit at My right hand
[35] until I make Your enemies Your footstool.’ *[Ps 110:1]

Ac 2:34-35 In Ps 110:1 , again David was not speaking of himself but of Christ. This verse is the most frequently quoted Old Testament passage in the New Testament (thirteen times) and was the primary text used to explain the exaltation of Christ. The Jews believed that this psalm referred to their coming Messiah. All three synoptic gospels— Mt 22:41-46; Mk 12:35-37; Lk 20:41-44 —report that Jesus applied this verse to himself as the one having the highest authority because he would be instructed to sit in honor at God’s right hand. The victory belongs to Christ and not to any created being. The greatest archangels stand before God ( Lk 1:19; Rev 8:2 ), but none are allowed to sit, for sitting next to God would indicate equality. Jesus’ sitting also indicates the completion of his task, the successful accomplishment of his mission. God promised to make Jesus’ enemies a footstool. This pictures Christ as completely victorious over his enemies.

[36]  “Therefore let all the house of Israel know with certainty that God has made this Jesus, whom you crucified, both Lord and Messiah !”

Ac 2:36 Peter concluded his message with a solid review of his main point: So let it be clearly known by every one in Israel that Jesus was both Lord and Messiah. In the prophesied plan of God, this Jesus of Nazareth had been crucified by the Jews, raised from the dead, and exalted to the throne of God.

Acts 2:37-40 HCSB

Forgiveness through the Messiah

[37]  When they heard this, they were pierced to the heart and said to Peter and the rest of the apostles: “Brothers, what must we do?”

Ac 2:37 That these people were convicted deeply speaks of genuine pain. It means to “strike, prick violently, sting sharply, stun.” The crowd was stunned! They asked the question that warms the heart of any messenger of the gospel: “What should we do?” Peter was ready with the answer.

[38]  “Repent,” Peter said to them, “and be baptized, each of you, in the name of Jesus the Messiah for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

Ac 2:38 In answer to the people’s question, Peter presented a fourfold challenge:

1. Turn from your sins—In other words, “repent.” It is a basic and wholehearted change of mind that results in a change of purpose, direction, and values. The words, each of you, remind the listener (and modern reader) that this message is for all. Everyone needs to make a decision about Christ. His offer is the only effective solution for the sin problem that plagues every descendant of Adam. 
   
2. Turn to God—In addition to turning from sin, people must turn to God. It does no good to turn from sin without turning then to the one who can solve the sin problem. 
   
3. Be baptized in the name of Jesus Christ for the forgiveness of your sins—For believers, baptism is visible proof of repentance and commitment to follow Jesus, the Messiah. The idea of baptism for the forgiveness of sins does not mean that baptism results in forgiveness of sins but rather that forgiveness of sins as a result of accepting Jesus as Savior should result in a baptism—an outward display of an inner conviction. Repentance, not baptism, is what brings forgiveness. 
   
4. Receive the gift of the Holy Spirit—Only through the coming of the Holy Spirit into believers’ hearts can they truly experience forgiveness of sin. The “gift of the Holy Spirit” (not multiple or varied gifts but rather a singular gift) is the Spirit himself. The Holy Spirit is a gift from God. As Jesus had promised, he is the Comforter and the one who guides his people.

[39]  For the promise is for you and for your children, and for all who are far off, *[ [Remote in time or space] ] as many as the Lord our God will call.” [40]  And with many other words he testified and strongly urged them, saying, “Be saved from this corrupt *[ Or crooked , or twisted ] generation!”

Ac 2:39-40 The truths presented in the previous verses here find their universal application. This promise of the work of the Spirit in the life of the believer has a personal application ( to you ), a generational application ( to your children ), and a global application ( even to the Gentiles ). Luke recorded no more of Peter’s words to the gathered crowd except to say that Peter kept talking for a long time, warning and pleading with the people to be saved.

Acts 2:41-47 HCSB

A Generous and Growing Church

[41]  So those who accepted his message were baptized, and that day about 3,000 people were added to them.

Ac 2:41 What a response! Three thousand people believed and took the step of faith in Christ and were baptized —they took that first step of obedience, publicly identifying themselves with Christ. And they were added to the church; that is, they immediately joined the fellowship of believers.

[42]  And they devoted themselves to the apostles’ teaching, to fellowship, to the breaking of bread, and to prayers.

Ac 2:42 This first report of the newborn church describes early church worship in the first decade of the church. The three thousand new believers joined with the other believers. That is, they gathered with others of like mind and faith. Devoted themselves implies that they were regularly, continually persisting in the activities that follow. These activities form a practical map for not only the day-old church but for any church of any age.

The apostles’ teaching was central to the content of what was to be studied. The apostles, the eyewitnesses of all Jesus had done, would be the ones whom the Holy Spirit would remind of the crucial truths by which the church would be directed for centuries to come ( Jn 14:17,25-26; 16:13 ). From the beginning the early church was devoted to hearing, studying, and learning what the apostles had to teach.

The fellowship (koinonia) means association and close relationships. This was more than just getting together, certainly more than just a religious meeting. It involved sharing goods, having meals together, and praying together.

Sharing in the Lord’s Supper refers to communion services that were celebrated in remembrance of Jesus and patterned after the Last Supper, which Jesus had eaten with his disciples before his death ( Mt 26:26-29 ). It likely included a regular meal shared together ( Ac 2:46; 20:7; 1Co 10:16; 11:23-25; Jude 12 ).

Prayer is joined with the expression “sharing in the Lord’s Supper” to explain the word “fellowship.” These are at least two of the activities that were part of their regular meetings. Prayer has always been a mark of the believers’ gatherings.

The Believers Meet Together / 2:43-47

Books about church planting, church health, and church growth are popular. Seminars about the church abound, with pastors and church boards eager to copy the techniques of a successful pastor or a fast-growing congregation. The following paragraph is a snapshot of the church a few days old. At Pentecost, after the coming of the Holy Spirit, the gathering of 120 exploded! In one day three thousand people came to faith in Christ. Now what do they do? This handful of verses provides a concise summary of what the early church was about; it provides a model that can be applied to the modern church, as well.

[43]  Then fear came over everyone, and many wonders and signs were being performed through the apostles.

Ac 2:43 The word awe is the Greek word phobos, literally translated “fear.” This awe was partly caused by the many miraculous signs and wonders performed by the apostles. The “wonders” (terata) were fabulous miracles that evoked awe in those who saw them. The “miraculous signs” (semeia) were given to authenticate the message and the messenger, pointing observers toward a divine source of the miracle or a divine truth. Here these signs and wonders authenticated the apostles’ message, identifying it as divine truth.

[44]  Now all the believers were together and had everything in common. [45]  So they sold their possessions and property and distributed the proceeds to all, as anyone had a need. *[ Or to all, according to one's needs ]

Ac 2:44-45 Of the thousands of Jews who had made the pilgrimage to Jerusalem for Pentecost, many may have come as early as Pass over (fifty days earlier). Now they were extending their stay in Jerusalem even longer to learn the basics of this newfound Christian faith. Many would likely need financial or physical help from those who lived in Jerusalem to be able to remain this long. When a need arose, believers would sell their possessions to help those in need. This practice of sharing everything they had was likely a response to that specific need.

[46]  And every day they devoted themselves to meeting together in the temple complex , and broke bread from house to house. They ate their food with gladness and simplicity of heart, [47]  praising God and having favor with all the people. And every day the Lord added to them *[ Other mss read to the church ] those who were being saved.

Ac 2:46-47 With these words this marvelous chapter comes to a close. Luke pointed out the every day nature of the church’s meetings. Believers were gathering both at the Temple (that is, in large groups, possibly for apostolic teaching) and in homes to celebrate the Lord’s Supper and, presumably, for fellowship, the sharing of needs, and prayer.

A common misconception about the first Christians (who were Jews) was that they rejected the Jewish religion. But these believers saw Jesus’ message and resurrection as the fulfillment of every thing they knew and believed from the Old Testament. At first the Jewish believers did not separate from the rest of the Jewish community. They still went to the Temple and synagogues for worship and instruction in the Scriptures. But their belief in Jesus created great friction with Jews who didn’t believe that Jesus was the Messiah. Thus, believing Jews were forced to meet in private homes for communion, prayer, and teaching about Christ. By the end of the first century, many of these Jewish believers were excommunicated from their synagogues.

We also see here one of the repeated themes of the book of Acts: joy. The early church was marked by joy. Two final statements reveal two significant results of the presence of this regularly meeting, money-sharing, miracle-working, Bible-studying, God-praising group:

1. The watching community was favorably impressed (the believers were enjoying the goodwill of all the people ). 
   
2. The watching community was coming to faith (and each day the Lord added to their group those who were being saved).

These are two measurable results of any church that is living like the early church. Note, too, that the credit for the salvation of souls is not given to Peter’s preaching, the apostles’ miracles, or the Spirit’s manifestations—it was the Lord who was adding to their number daily.

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Today’s Psalm and Memory Verse – Psalms 122:1 (NLTSE)

A song for pilgrims ascending to Jerusalem. A psalm of David.

[122:1]  I was glad when they said to me,

“Let us go to the house of the LORD.”

Ps 122:1 Going to God’s house can be a chore or a delight. For the psalmist, it was a delight. As a pilgrim attending one of the three great religious festivals, he rejoiced to worship with God’s people in God’s house. We may find worship a chore if we have unconfessed sin or if our love for God has cooled. But if we are close to God and enjoy his presence, we will be eager to worship and praise him. Our attitude toward God will determine our view of worship. Cross References: Psalm 122:1—Isa 2:3; Zec 8:21

Psalms 122:6-9 NLTse

[6]  Pray for peace in Jerusalem.

May all who love this city prosper.

[7]  O Jerusalem, may there be peace within your walls

and prosperity in your palaces.

[8]  For the sake of my family and friends, I will say,

“May you have peace.”

[9]  For the sake of the house of the LORD our God,

I will seek what is best for you, O Jerusalem.

Ps 122:6-9  The psalmist was not praying for his own peace and prosperity but for that of his brothers and friends in Jerusalem. This is intercessory prayer, prayer on behalf of others. Too often we are quick to pray for our own needs and desires but neglect interceding for others. Will you intercede for someone in need today? Cross References: Psalm 122:6 — Ps 102:14, Psalm 122:7 — Isa 62:6, Psalm 122:8 — Ps 133:1, Psalm 122:9 — Ne 2:10

Ps 122:6-9  The peace sought in these verses is much more than the mere absence of conflict. It suggests completeness, health, justice, prosperity, and protection. The world cannot provide this peace. Real peace comes from faith in God, because he alone embodies all the characteristics of peace. To find peace of mind and peace with others, you must find peace with God.

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June 4th, 2009