352. PETER PROCLAIMS THE RISEN CHRIST AT PENTECOST
"Repent and be baptised ... in the name of Jesus Christ"
This lesson tells the story of the first public declaration of the gospel in the name of Jesus Christ. The apostles remained in Jerusalem, awaiting baptism with the Holy Spirit, according to the appointment of the Lord. When the Holy Spirit came upon them there was such public interest in their power "to speak with other tongues", that an enormous crowd gathered, so providing Peter with a ready-made audience. The end result was 3000 baptisms in one day. The aim of this lesson is to follow carefully the arguments in Peter's speech which brought conviction to so many.
Acts 2
THE SIGNIFICANCE OF PENTECOST.
The Feast of Pentecost (meaning 50 days) was celebrated 50 days after Passover (Lev. 23:9-21). Following Passover, on the "morrow after the Sabbath", there was waved one sheaf of the firstfruits (representing Christ, 1 Cor. 15:23). This was the first day of the week € the very day the resurrection of the Lord took place. Fifty days later, at Pentecost, "two loaves with leaven" were offered. And it was fifty days after the "Lord's resurrection that this shadow of the Law of Moses was to have a signal fulfilment. The use of two loaves indicates multiplicity while the presence of leaven speaks of corruptibility. Thus three thousand believers, still with flesh and blood and mortality, were baptised into Christ's death and resurrection (cp. 1 Cor. 15:23).
THE HOLY SPIRIT COMES (Acts 2:1-4).
When the day of Pentecost was fully come, the apostles were all together in one place. Suddenly there came from heaven the sound of a mighty windstorm which filled the house. Then what looked like flames or tongues of fire appeared and settled on them. Each of them was filled with the Holy Spirit which imparted to them the ability to speak in languages they did not know. Imagine the excitement that must have seiz ed each heart present!
AN ENORMOUS CROWD GATHERS (Acts 2:5-11).
Josephus estimated that two million assembled in Jerusalem for Passover, of whom about half remained for Pentecost. It was therefore a very opportune time for the apostles, filled with the Holy Spirit, to speak in foreign languages. News of this strange happening spread like wildfire through the city and, with characteristic human curiosity, thousands came together to witness the spectacle. Jews from all nations were dumb founded "because that every man heard them speak in their own language". It is possible that the apostles were assembled in the Temple precincts near a large colonnade called Solomon's Porch, where Jesus once walked (Jn. 10:23) and where they were to gather in the future (Acts 3:11; 5:12). This was the acknowledged platform of Jewish thought and it would be significant for the gospel of Christ to be set forth there without challenge.
REACTION OF THE CROWD (Acts 2:12-13).
The reaction on the crowd was two-fold. Some were genuinely amaz ed, while others mocked, as men are prone to do. It then became Peter's duty to explain the mystery and to relate this evidence of divine activity with other remarkable events which had transpired seven weeks earlier. Peter stood up with the eleven and with all boldness lifted up his voice and addressed the crowd. This speech, though taking us but 3-4 minutes to read, doubtless took much longer, perhaps some hours, to deliver, as each aspect was supported by scripture and evidence.
For simplicity we shall divide Peter's speech with subheadings.
A. PETER'S EXPLANATION: NOT DRUNK BUT A FULFILMENT OF JOEL (Acts 2:14-21).
Peter rebuffed the theory of the mockers: the miracle could not be put down to drunkenness. It was but 9 a.m. and it was Jewish tradition not to drink intoxicants prior to this time: "These are not drunken . . . seeing it is but the third hour".
Peter was not content merely to answer their accusation, but grasps the opportunity to formally set forth the gospel. He quotes Joel 2:28-32 and in effect asks them not to be too hasty in drawing conclusions, for this prophet speaks of a time when God would pour out His Spirit upon Israel's sons and wonders would be performed. Was it not possible that the miraculous things they had witnessed were a fulfilment of prophecy? Moreover, Joel declares that two other things would happen at the same time:
- That the sun would be darkened, and the moon turned into blood (vv.19-20); i.e. the rulers and state of Israel would be dissolved, which came to pass in A.D. 70.
- That certain would be saved who called on the name of the LORD (v.21).
The association of Spirit gifts with salvation in Joel provided Peter with a means of passing from one subject to another, for from this point on Peter explains that salvation is bound up with the "Name of the LORD".
Peter's exposition showed that the events of that day were a primary fulfilment of Joel. In the age to come Joel's words will find their com plete fulfilment when the Spirit shall be poured upon "all flesh" (v.17). Thus when Peter says, "This is that which is spoken by the prophet Joel", his words carry the meaning, "This is a similar association of events as Joel speaks of".
In verse 22 Peter breaks off the Joel quotation. He now explains what salvation in the "Name of the LORD" entails, before completing the quotation from Joel, as he does in verse 39.
B. THE LIFE, DEATH AND RESURRECTION OF JESUS (Acts 2:22-24).
These verses have a common factor: God superintended and ap pointed the life, death and resurrection of Jesus of Nazareth.
- Verse 22 shows that God approved his life. This, said Peter, was plac ed beyond all doubt because the miracles he performed were in fact done by God, and God would not allow His power to be used by someone of whom He did not approve. No doubt there were some in the crowd who had either witnessed or been the subject of those
miracles, and they could testify if the need arose. It is not difficult to picture the adamant blind man of John 9, for instance, using this op portunity to confirm Peter's words. - Verse 23 is a bold statement showing that the death of Christ was neither mere murder nor martyrdom, but a matter of Divine fore knowledge and purpose as the prophets reveal. To this Jesus willingly submitted. "Messiah crucified" was a stumbling block to the Jews and this point would have necessitated scriptural proof (e.g. Isa. 42-53; Psa. 22; 69; Zech. 13:7; Dan. 9:26).
The death of Christ was essential to God's purpose and not an un fortunate mishap. Salvation in God's economy entailed the death of a sinless bearer of human nature as the basis for forgiveness of sins for all who would come to God in repentance and baptism. Peter makes the same point elsewhere (3:18; 4:27-28; 1 Pet. 1:11).
3. Verse 24 shows that it was God who raised His Son from the grave. It was a happening quite outside the realm of men, and the story of the bribed soldiers was only a desperate attempt by the priests to save face (Mat. 28:11-15). Death had been introduced in Eden as the wages of sin (Gen. 3:18-19), but Jesus had not sinned. The converse should therefore apply: righteousness should bring life. So Peter declared that it was not possible for the grave to hold him: resurrection crown ed Jesus' obedience which had taken him to the death of the cross.
In effect, then, Peter is saying that the gift of tongues, which had at tracted so much attention, was the outcome and evidence of another Spirit-performed work € the life, death and resurrection of Jesus.
C. PSALM 16 FORETELLS THE RESURRECTION OF DAVID'S SEED (Acts 2:25-35).
In verses 25-28 Peter quotes Psalm 16:8-11, and then he expounds the resurrection of Christ at length. Because it was so important, as well as being outside their experience, this exposition was necessary. His ob ject is to show that Messiah, whoever he might be, had to be a resurrected man € according to scripture.
Note the phrases in the Psalm which speak of resurrection:
"My flesh shall rest in hope"
"Thou will not leave my soul in hell"
"Thou wilt not suffer thy Holy One to see corruption"
"Thou hast made known unto me the ways of life"
"Thou shalt make me full of joy with thy countenance"
This last phrase speaks also of the ascension and immortality, because flesh and blood cannot see God (1 Tim. 6:16).
Some of these phrases could in themselves be applied to all saints, but others are unique and can apply to only one man € there has only been one man placed in the grave who has not "seen corruption". Resurrect ion had to take place soon after burial to fulfil these conditions.
The Psalm is expounded in w. 29-31. In verse 29 Peter removes any suggestion of applying it to David, the author. He had died and "seen corruption". David's tomb containing his remains was near at hand. The tomb Jesus had laid in was empty! Inspection of both would soon remove any doubts as to whom the Psalm referred.
In verse 30, Peter draws the logical conclusion: David was speaking PROPHETICALLY. Indeed one had been promised him € "the fruit of his body" € who would sit upon his throne forever (2 Sam. 7:12-16; Psa. 132:11). David knew that the problem of mortality, inherent in all his seed, could only be overcome by resurrection. Peter points out in verse 31 that David, understanding this need, spoke of the resurrection of "the Messiah", that his soul was not left in the grave. Notice that the definite article "the" is used in the original (cp. RSV, Diaglott, etc.). Peter is pointing to the prophetic necessity of THE Messiah without identifying him. He argues purely from the text. Scripture required Messiah to be a resurrected man. Peter may well have expounded 2 Sam. 7 along with Psalm 132:11 at this stage.
In verse 32 Peter moves on to apply these Messianic prophecies to Jesus of Nazareth. Great tension no doubt arose with this assertion. The place where Joseph of Arimathea had laid the body was nearby, and only 7 weeks had elapsed since the crucifixion. All Jerusalem knew about the events (Lk. 24:18). They knew the whole story including the lame tale of the guards. Perhaps Peter paused at the end of this verse, giving space for the one thing which could have quashed this basic Christian doctrine. But significantly that fact was not disputed or denied. After all, there were many eyewitnesses present. Truly the words applied to Jesus for he was the only one God ever did raise up before corruption set in.
The next question which naturally arose was: "If Jesus was raised, where is he?" Anticipating this, Peter proceeds to give the answer. The concluding words of Psalm 16 are: "at THY RIGHT HAND are pleasures for evermore". They were not cited earlier, but in this verse Peter returns to Psalm 16 when he says: "Therefore being by the RIGHT HAND OF GOD EXALTED". Psalm 16 not only speaks of the resurrection of Christ, but also his ascension to heaven. Thus his absence was accounted for. Not only so, but the presence of the Holy Spirit gifts provided further evidence that Messiah had ascended, for Jesus had said that it was expedient for them that he go to heaven, as the Holy Spirit would not come until and unless he ascended to heaven (Jn. 16:7; 7:39).
Further proof that Messiah must ascend and be in heaven for a period of time is to be found in Psalm 110. David had spoken by inspiration of one who would sit at the right hand of God until the time should come when his enemies should be made his footstool. Peter precluded any possible application of the words to David by saying, "For David is NOT ascended into the heavens". David had died and so Psalms 16 and 110 could not apply to him, though he wrote them. (Note that Peter's com ment regarding David forms a strong argument against the heaven-going ideas of the churches around us).
D. CONCLUSION (Acts 2:36).
Peter now summarises his address. As Jesus alone fulfils the Mes sianic anticipations of Psalms 16; 110; 132; 2 Sam. 7 etc., he must be the Christ. David, though his father, had also called him "Lord" (Heb. "Adon"). Jesus is then "Lord and Christ". Thus we have the first public declaration of the Saviour's name € the Lord Jesus Christ.
BELIEF AND BAPTISM OF 3000 (Acts 2:37-40).
Peter's words had undeniable reason. This, together with the fresh conviction of an eyewitness, convicted his hearers of sin and they express ed a desire for the key that could free them from guilt and open the door of salvation: "What shall we do?" they said.
Peter had been given the "keys of the kingdom of heaven", and in verse 38 he shows how the kingdom might be entered (Matt. 16:19). Desire was insufficient. It had to be accompanied with repentance € a change of mind involving sorrow and a determination to walk in a new way (2 Cor. 7:9): "Repent . . .AND BE CONVERTED" (3:19). The next step was baptism, which besides symbolising a mental and moral washing (Acts 22:16), also spoke of death AND resurrection of self after the pattern of Christ's death and resurrection. But whereas Christ rose and was given immortality, the believer though yet "in the flesh", must walk in "newness of life" € his is a moral resurrection preparing him for the physical resurrection when the Lord comes (Rom. 6:4-6). Baptism is the first act of obedience, by which one's sins are forgiven. "In Christ" expresses the new status.
Acceptance of Christ in this newly appointed manner was also a pre requisite for receiving the Holy Spirit: "... and ye shall receive the Holy Spirit. For the promise is unto you, to your children and to all that are afar off" (vv. 38-39). This verse must not be taken to mean that the Holy Spirit was promised to all believers of all times as some do. Joel, like Peter, was speaking of a particular epoch € the "last days" of the com monwealth of Judah (v.17). The spirit gifts were given at that time to authenticate the message of the apostles, for the New Testament was not yet written. It was given to that generation and the next € "you and your children" € and not just Jews but Gentiles as well € "to all that are afar off" (which alludes to Isa. 57:19; cp. Eph. 2:13-17). This is the same as Joel's message: that "old men" and "young men" would dream dreams and see visions, and God's Spirit would be poured out upon "all flesh". Peter then returned to Joel and quoted the remaining words of chapter 2. The prophet had said, "And it shall come to pass that all who call upon the name of the LORD shall be delivered; for in Mount Zion and in Jerusalem there shall be those who escape, as the LORD has said, and among the survivors shall be those WHOM THE LORD CALLS" (RSV). In Lesson 3 we shall see how the name of Yahweh became iden tified with the name of the Lord Jesus Christ. Salvation was being pro mised to those who not only called on the name of the Lord Jesus, but were also called by God.
With many other words Peter exhorted them to save themselves, and his words were met with a wonderful response € the ecclesia's numbers in Jerusalem increased by 3,000 in one day, as they that gladly heeded Peter's words were baptised into the name of Jesus Christ.
LESSONS FOR US:
- Peter reasoned from Joel 2, Psalms 16, 132 and 110 to explain the resurrection and ascension of Christ. These events were part of Divine providence in providing a way of salvation.
- Repentance and baptism into Christ are the means of entering the Kingdom of God.
- The witness of all Jerusalem to the fact of the empty tomb and the eyewitness reports of the risen Lord give us great confidence in the truth of the resurrection.
- The response of men and women whose hearts were pricked by God's words was to gladly receive the Word and be baptised.
REFERENCE LIBRARY:
"Story of the Bible" (H. P. Mansfield) € Vol. 13, Pages 11-22
"The Christadelphian" (J. Carter) € Vol. 93 (1956), Pages 329-332
PARAGRAPH QUESTIONS:
- What was the significance of the Feast of Pentecost?
- How did Peter prove the resurrection of Christ from Psalm 16?
- What use did Peter make of Psalm 110 on the day of Pentecost?
- What "key of the Kingdom" did Peter use on the day of Pentecost?
- How did Peter's listeners on the day of Pentecost respond to his words, and what did he instruct them to do?
ESSAY QUESTIONS:
1. Tell briefly how Peter's speech at Pentecost came about and how he preached the risen Christ.
2. Outline Peter's speech on the day of Pentecost, mentioning the main quotations he made from the Old Testament.
FACTS WHICH SHOW THAT THE GIFTS OF THE HOLY SPIRIT ARE NOT AVAILABLE TODAY
1. THE PURPOSE OF THE GIFTS
When the gospel was preached at Pentecost and then went out to all the earih, something extraordinary was needed to make it credible in the eyes of a hostile Jewish world and a pagan Roman world. Just as He had given His seal on the work of Jesus "by miracles and wonders and signs" (Acts 2:22), so God provided the believers in the first century with the Holy Spirit gifts. These gifts gave a "witness to the word" as it was spoken by them (Acts 14:3 RSV; Heb. 2:4; Mk. 16:20).
As the written Word became complete, so this need for the Spirit gifts ceased (Eph. 4:11-14). We now have the work of the Spirit, the completed Bible (Eph. 6:17), and God has withdrawn the miraculous gifts.
The prophet Joel, in the same chapter that Peter quoted on the day of Pentecost, shows this limited duration of the gifts, when he refers to them as "the former rain" and "the latter rain" (2:23). In Israeli agriculture, the "former" or early rain produced the initial growth which led to the harvest, while the "latter" or later rains marked the end of the wet season. So with the Spirit gifts. The initial outpouring of the Spirit in the first century was essential in order to establish the ecclesias. The next outpouring will not be until Christ returns when once more the gospel will go forth throughout the earth.
2. HOW THE GIFTS WERE PASSED ON
The ability to pass on the Spirit gifts was held by the Apostles only. This is indicated by the fact that although Philip's preaching in Samaria was accompanied by miracles (Acts 8:6-7), the Apostles at Jerusalem had to send Peter and John to Samaria in order to transmit the Spirit gifts by the laying on of hands (Acts 8:14-18).
Therefore, after the death of the Apostles, there was no one able to transmit the gifts and so they ceased.
3. THE CESSATION OF THE GIFTS
In 1 Cor. 13 Paul contrasts the temporary character of the Spirit gifts with the permanence of the attributes of faith, hope and love. "Charity (love) never faileth; but whether there be prophecies (i.e. the gift of pro phecy, 12:1, 9,10), they shall fail; whether there be tongues (i.e. the gift of tongues, 12:10), they shall cease; whether there be knowledge (i.e. the gift of knowledge, 12:8) it shall vanish away" (v.8).
Just as Paul stated, the gifts did cease, and "now abideth faith, hope and love" (v.13). This is confirmed by Ivenacces (150-160 AD) who refers to many elder brethren known in his younger days who had possessed the gift to speak "all kinds of languages". The clear implication is that in his days the gift had ceased.
4. SOME FALSELY CLAIM THE GIFTS TODAY
The gift most commonly claimed by the Pentecostal movements to day is the gift of "speaking in tongues". To them this means unintelligible speech uttered in a state of religious fervour. But although the AV uses the term "unknown tongue" in 1 Cor. 14:2 and elsewhere, the word "unknown" is in italics which indicates that it has no counterpart in the Greek text. The RSV omits the word and refers only to "tongues". These tongues were foreign languages, as was seen on the day of Pentecost when the ex-Galilean fishermen could address visitors to Jerusalem in their native languages (Acts 2:7-11).
Further, each person with the gift of tongues could control himself and regulate when he spoke. Also, no one could speak unless an interpreter was present (1 Cor. 14:27-33). These characteristics are generally not pre sent at Pentecostal meetings.
5. THE SPIRIT GIFTS WERE ONLY AVAILABLE WHERE THERE WAS TRUE DOCTRINE
In 1 Cor. 12:1-3 Paul states that a person's claim to the Spirit gifts can be tested by the doctrine he teaches: "No man speaking by the Spirit of God calleth Jesus accursed". Similarly, John applied the test of sound doctrine, in 1 John 4:2-3. Thus if a person does not hold correct doctrine, then he cannot possess the gift of the Holy Spirit.
Today, we have the spectacle of sects, each believing the other to be apostate, and yet each claim to possess Spirit gifts. It is ridiculous to sug gest that God would bestow the seal of His approval, His Spirit, upon all these.
A claim to possess the Spirit gifts cannot replace sound teaching. Even though the Bereans in the days of Paul would have heard of and witnessed the miracles and signs which he performed, they still diligently searched the scriptures to ensure that the things of which he spoke were true (Acts 17:11). Our guide towards those who claim the Spirit gifts today is € "To the law and the testimony; if they speak not according to this word, it is because there is no light in them" (Isa. 8:20).
6. THE NEW TESTAMENT WAS WRITTEN WHEN THE GIFTS WERE AVAILABLE
Much is said in the epistles about the Spirit gifts which is understand able because they played a large part in first-century ecclesial life. To ap propriate this language and emphasis to ecclesial life in these last days of the Gentiles is to violate reason. We live in a different age in different cir cumstances and we have to take into account the fact that the Spirit gifts have not been bestowed on believers today.
7. THE MEANING OF ACTS 2:39
This passage is most commonly quoted by those who claim that the gifts are available today. The exposition of this verse in Lesson 2 should be referred to.
8. OTHER WRESTED SCRIPTURES
- Rom. 11:29 "For the gifts and the calling of God are without repen tance". Paul is not here referring to the Spirit gifts but the election and place of the seed of Abraham in the purpose of God, as reference to verse
28 shows. - Heb. 13:8 "Jesus Christ the same yesterday, and today, and forever". It is alleged from this passage that the Spirit gifts are available today as in the first century because Jesus Christ does not change. But again the context has to be taken into account. In Hebrews Paul contrasts two systems, one temporary and based on the Law of Moses, and the
other permanent based on Jesus Christ. Those under the former are en couraged to leave it and come to Christ who is able to save to the utter most, for he is consecrated for evermore (Heb. 7:25, 28).