Day 1249 of 1461 · 2030-06-02
Acts 2:1–23
1Now when the day of Pentecost had come, they were all with one accord in one place.
2Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting.
3Tongues like fire appeared and were distributed to them, and one sat on each of them.
4They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.
5Now there were dwelling in Jerusalem Jews, devout men, from every nation under the sky.
6When this sound was heard, the multitude came together and were bewildered, because everyone heard them speaking in his own language.
7They were all amazed and marveled, saying to one another, “Behold, aren’t all these who speak Galileans?
8How do we hear, everyone in our own native language?
9Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia,
10Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,
11Cretans and Arabians: we hear them speaking in our languages the mighty works of God!”
12They were all amazed, and were perplexed, saying to one another, “What does this mean?”
13Others, mocking, said, “They are filled with new wine.”
14But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, “You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words.
15For these aren’t drunken, as you suppose, seeing it is only the third hour of the day.
16But this is what has been spoken through the prophet Joel:
17‘It will be in the last days, says God, that I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams.
18Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.
19I will show wonders in the sky above, and signs on the earth beneath: blood, and fire, and billows of smoke.
20The sun will be turned into darkness, and the moon into blood, before the great and glorious day of the Lord comes.
21It will be that whoever will call on the name of the Lord will be saved.’
22“Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him among you, even as you yourselves know,
23him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed;
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~916 words.
Matthew Henry. From him this sound came, like the voice of one crying, Prepare ye the way of the Lord. (3.) It was the sound of a wind, for the way of the Spirit is like that of the wind (Joh 3:3), thou hearest the sound thereof, but canst not tell whence it comes nor whither it goes. The Parthians hear one of them speak their language, the Medes hear another of them speak theirs; and so of the rest; Act 2:11, We do hear them speak in our tongues the wonderful works of God. There were dwelling or abiding at Jerusalem Jews that were devout men, disposed to religion, and that had the fear of God before their eyes (so the word properly signifies), some of them proselytes of righteousness, that were circumcised, and admitted members of the Jewish church, others only proselytes of the gate, that forsook idolatry, and gave up themselves to the worship of the true God, but not to the ceremonial law; some of those that were at Jerusalem now, out of every nation under heaven, whither the Jews were dispersed, or whence proselytes were come. Their respective languages were not only unknown at Jerusalem, but probably despised and undervalued, and therefore it was not only a surprise, but a pleasing surprise, to them to hear the language of their own country spoken, as it naturally is to those that are strangers in a strange land. (1.) The things they heard the apostles discourse of were the wonderful works of God, megaleia tou Theou - Magnalia Dei, the great things of God.
Jamieson–Fausset–Brown. cloven tongues, like as of fire, &c.--"disparted tongues," that is, tongue-shaped, flame-like appearances, rising from a common center or root, and resting upon each of that large company:--beautiful visible symbol of the burning energy of the Spirit now descending in all His plenitude upon the Church, and about to pour itself through every tongue, and over every tribe of men under heaven! The thing uttered, probably the same by all, was "the wonderful works of God," perhaps in the inspired words of the Old Testament evangelical hymns; though it is next to certain that the speakers themselves understood nothing of what they uttered (see on 1Co. 14:1-25). there were dwelling at Jerusalem Jews, devout men out of every nation--not, it would seem, permanently settled there (see Act 2:9), though the language seems to imply more than a temporary visit to keep this one feast. I will show wonders, &c.--referring to the signs which were to precede the destruction of Jerusalem (see on Luk 21:25-28).
John Calvin. For so will Luke afterward declare, that Paul made haste that he might come to Jerusalem before the day of Pentecost, not for any religion's sake, but because of the greater assembly, that he might profit the more, (Acts 20:16.) Therefore, in making choice of the day, the profit of the miracle was respected: First, that it might be the more extolled at Jerusalem, because the Jews were then more bent to consider the works of God; and, secondly, that it might be bruited abroad, even in far countries. And it shall be in the last days, saith God, I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your elders shall dream dreams: 18. I say, that all godly men since the beginning of the world were endued with the same spirit of understanding, of righteousness, and sanctification, wherewith the Lord doth at this day illuminate and regenerate us; but there were but a few which had the light of knowledge given them then, if they be compared with the great multitude of the faithful, which Christ did suddenly gather together by his coming. Ye men of Israel, hear these words; Jesus of Nazareth, a man showed towards you of God, by powers and wonders, and signs, which God did by him in the midst of you, as you yourselves know: 23.
Martin Luther. Hence the name "Feast of Pentecost," the word "Pentecost" coming from the Greek "Pentecoste," or "fiftieth day." Our Saxons, rather more in conformity to the Greek, use the word "Pfingsten." So we have it here of Luke: "When the day of Pentecost was now come," or "fully come"--when the Jews had properly commemorated the giving of the Law of God on Mount Sinai--the Holy Spirit came, in accordance with Christ's promise, and gave them a new law. It is through preaching Jesus Christ the Lord, as Christ himself says (Jn 15, 26): "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me." As we have often heard, the Gospel is the message God would have preached world-wide, declaring to every individual that since no man can through the Law be made righteous, but must rather become more unrighteous, God sent his own beloved Son to shed his blood and die for our sins, from which sins we could not be released by our own effort. Before we can enjoy it, the Holy Spirit come and communicate it to the heart, enabling us to believe and say, "I too, am one who shall have the blessing." To everyone who hears is grace offered through the Gospel; to grace is he called, as Christ says (Mt 11, 28), "Come unto me, all ye that labor and are heavy laden," etc. 10.
Full commentary on this passage
Matthew Henry
chapter
Between the promise of the Messiah (even the latest of those promises) and his coming many ages intervened; but between the promise of the Spirit and his coming there were but a few days; and during those days the apostles, though they had received orders to preach the gospel to every creature, and to begin at Jerusalem, yet lay perfectly wind-bound, incognito - concealed, and not offering to preach. But in this chapter the north wind and the south wind awake, and then they awake, and we have them in the pulpit presently. Here is, I. The descent of the Spirit upon the apostles, and those that were with them, on the day of pentecost (Act 2:1-4). II. The various speculations which this occasioned among the people that were now met in Jerusalem from all parts (Act 2:5-13) III. The sermon which Peter preached to them hereupon, wherein he shows that this pouring out of the Spirit was the accomplishment of an Old Testament promise (Act 2:14-21), that it was a confirmation of Christ's being the Messiah, which was already proved by his resurrection (Act 2:22-32), and that is was a fruit and evidence of his ascension into heaven (Act 2:33-36). IV. The good effect of this sermon in the conversion of many to the faith of Christ, and their addition to the church (Act 2:37-41). V. The eminent piety and charity of those primitive Christians, and the manifest tokens of God's presence with them, and power in them (Act 2:42-47).
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1–4
We have here an account of the descent of the Holy Ghost upon the disciples of Christ. Observe,
I. When, and where, this was done, which are particularly noted, for the greater certainty of the thing.
1. It was when the day of pentecost was fully come, in which there seems to be a reference to the manner of the expression in the institution of this feast, where it is said (Lev 23:15), You shall count unto you seven sabbaths complete, from the day of the offering of the first-fruits, which was the next day but one after the passover, the sixteenth day of the month Abib, which was the day that Christ arose. This day was fully come, that is, the night preceding, with a part of the day, was fully past. (1.) The Holy Ghost came down at the time of a solemn feast, because there was then a great concourse of people to Jerusalem from all parts of the country, and the proselytes from other countries, which would make it the more public, and the fame of it to be spread the sooner and further, which would contribute much to the propagating of the gospel into all nations. Thus now, as before at the passover, the Jewish feasts served to toll the bell for gospel services and entertainments. (2.) This feast of pentecost was kept in remembrance of the giving of the law upon mount Sinai, whence the incorporating of the Jewish church was to be dated, which Dr. Lightfoot reckons to be just one thousand four hundred and forty-seven years before this. Fitly, therefore, is the Holy Ghost given at that feast, in fire and in tongues, for the promulgation of the evangelical law, not as that to one nation, but to every creature. (3.) This feast of pentecost happened on the first day of the week, which was an additional honour put on that day, and a confirmation of it to be the Christian sabbath, the day which the Lord hath made, to be a standing memorial in his church of those two great blessings - the resurrection of Christ, and the pouring out of the Spirit, both on that day of the week. This serves not only to justify us in observing that day under the style and title of the Lord's day, but to direct us in the sanctifying of it to give God praise particularly for those two great blessings; every Lord's day in the year, I think, there should be a full and particular notice taken in our prayers and praises of these two, as there is by some churches of the one once a year, upon Easter-day, and of the other once a year, upon Whit-sunday. Oh! that we may do it with suitable affections!
2. It was when they were all with one accord in one place. What place it was we are not told particularly, whether in the temple, where they attended at public times (Luk 24:53), or whether in their own upper room, where they met at other times. But it was at Jerusalem, because this had been the place which God chose, to put his name there, and the prophecy was that thence the word of the Lord should go forth to all nations, Isa 2:3. It was now the place of the general rendezvous of all devout people: here God had promised to meet them and bless them; here therefore he meets them with this blessing of blessings. Though Jerusalem had done the utmost dishonour imaginable to Christ, yet he did this honour to Jerusalem, to teach his remnant in all places; he had this in Jerusalem. Here the disciples were in one place, and they were not as yet so many but that one place, and no large one, would hold them all. And here they were with one accord. We cannot forget how often, while their Master was with them, there were strifes among them, who should be the greatest; but now all these strifes were at an end, we hear no more of them. What they had received already of the Holy Ghost, when Christ breathed on them, had in a good measure rectified the mistakes upon which those contests were grounded, and had disposed them to holy love. They had prayed more together of late than usual (Act 1:14), and this made them love one another better. By his grace he thus prepared them for the gift …
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5–13
We have here an account of the public notice that was taken of this extraordinary gift with which the disciples were all on a sudden endued. Observe,
I. The great concourse of people that there was now at Jerusalem, it should seem more than was usual at the feast of pentecost. There were dwelling or abiding at Jerusalem Jews that were devout men, disposed to religion, and that had the fear of God before their eyes (so the word properly signifies), some of them proselytes of righteousness, that were circumcised, and admitted members of the Jewish church, others only proselytes of the gate, that forsook idolatry, and gave up themselves to the worship of the true God, but not to the ceremonial law; some of those that were at Jerusalem now, out of every nation under heaven, whither the Jews were dispersed, or whence proselytes were come. The expression is hyperbolical, denoting that there were some from most of the then known parts of the world; as much as ever Tyre was, or London is, the rendezvous of trading people from all parts, Jerusalem at that time was of religious people from all parts. Now, 1. We may here see what were some of those countries whence those strangers came (Act 2:9-11), some from the eastern countries, as the Parthians, Medes, Elamites, and dwellers in Mesopotamia, the posterity of Shem; thence we come in order to Judea, which ought to be mentioned, because, though the language of those in Judea was the same with that which the disciples spoke, yet, before, they spoke it with the north-country tone and dialect (Thou art a Galilean, and thy speech betrays thee), but now they spoke it as correctly as the inhabitants of Judea themselves did. Next come the inhabitants of Cappadocia, Pontus, and that country about Propontis which was particularly called Asia, and these were the countries in which those strangers were scattered to whom St. Peter writes. Pe1 1:1. Next come the dwellers in Phrygia and Pamphylia, which lay westward, the posterity of Japhet, as were also the strangers of Rome; there were some also that dwelt in the southern parts of Egypt, in the parts of Libya about Cyrene; there were also some from the island of Crete, and some from the deserts of Arabia; but they were all either Jews originally, dispersed into those countries; or proselytes to the Jewish religion, but natives of those countries. Dr. Whitby observes that the Jewish writers about this time, as Philo and Josephus, speak of the Jews as dwelling every where through the whole earth; and that there is not a people upon earth among whom some Jews do not inhabit. 2. We may enquire what brought all those Jews and proselytes together to Jerusalem at this time: not to make a transient visit thither to the feast of pentecost, for they are said to dwell there. They took lodgings there, because there was at this time a general expectation of the appearing of the Messiah; for Daniel's weeks had just now expired, the sceptre had departed from Judah, and it was then generally thought that the kingdom of God would immediately appear, Luk 19:11. This brought those who were most zealous and devout to Jerusalem, to sojourn there, that they might have an early share in the kingdom of the Messiah and the blessings of that kingdom.
II. The amazement with which these strangers were seized when they heard the disciples speak in their own tongues. It should seem, the disciples spoke in various languages before the people of those languages came to them; for it is intimated (Act 2:6) that the spreading of the report of this abroad was that which brought the multitude together, especially those of different countries, who seem to have been more affected with this work of wonder than the inhabitants of Jerusalem themselves.
1. They observe that the speakers are all Galileans, that know no other than their mother tongue (Act 2:7); they are despicable men, from whom nothing learned nor polite is to be expected. God chose the weak and foolish things of the world to…
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14–36
We have here the first-fruits of the Spirit in the sermon which Peter preached immediately, directed, not to those of other nations in a strange language (we are not told what answer he gave to those that were amazed, and said, What meaneth this?) but to the Jews in the vulgar language, even to those that mocked; for he begins with the notice of that (Act 2:15), and addresses his discourse (Act 2:14) to the men of Judea and the inhabitants of Jerusalem; but we have reason enough to think that the other disciples continued to speak to those who understood them (and therefore flocked about them), in the languages of their respective countries, the wonderful works of God. And it was not by Peter's preaching only, but that of all, or most, of the rest of the hundred and twenty, that three thousand souls were that day converted, and added to the church; but Peter's sermon only is recorded, to be an evidence for him that he was thoroughly recovered from his fall, and thoroughly restored to the divine favour. He that had sneakingly denied Christ now as courageously confesses him. Observe,
I. His introduction or preface, wherein he craves the attention of the auditory, or demands it rather: Peter stood up (Act 2:14), to show that he was not drunk, with the eleven, who concurred with him in what he said, and probably in their turns spoke likewise to the same purport; those that were of greatest authority stood up to speak to the scoffing Jews, and to confront those who contradicted and blasphemed, but left the seventy disciples to speak to the willing proselytes from other nations, who were not so prejudiced, in their own language. Thus among Christ's ministers, some of greater gifts are called out to instruct those that oppose themselves, to take hold of sword and spear; others of meaner abilities are employed in instructing those that resign themselves, and to be vine-dressers and husband-men. Peter lifted up his voice, as one that was both well assured of and much affected with what he said, and was neither afraid nor ashamed to own it. He applied himself to the men of Judea, andres Ioudaioi - the men that were Jews; so it should be read; "and you especially that dwell at Jerusalem, who were accessory to the death of Jesus, be this known unto you, which you did not know before, and which you are concerned to know now, and hearken to my words, who would draw you to Christ, and not to the words of the scribes and Pharisees, that would draw you from him. My Master is gone, whose words you have often heard in vain, and shall hear no more as you have done, but he speaks to you by us; hearken now to our words."
II. His answer to their blasphemous calumny (Act 2:15): "These men are not drunken, as you suppose. These disciples of Christ, that now speak with other tongues, speak good sense, and know what they say, and so do those they speak to, who are led by their discourses into the knowledge of the wonderful works of God. You cannot think they are drunk, for it is but the third hour of the day," nine of the clock in the morning; and before this time, on the sabbaths and solemn feasts, the Jews did not eat nor drink: nay, ordinarily, those that are drunk are drunk in the night, and not in the morning; those are besotted drunkards indeed who, when they awake, immediately seek it yet again, Pro 23:35.
III. His account of the miraculous effusion of the Spirit, which is designed to awaken them all to embrace the faith of Christ, and to join themselves to his church. Two things he resolves it into: - that it was the fulfilling of the scripture, and the fruit of Christ's resurrection and ascension, and consequently the proof of both.
1. That it was the accomplishment of the prophecies of the Old Testament which related to the kingdom of the Messiah, and therefore an evidence that this kingdom is come, and the other predictions of it are fulfilled. He specifies one, that of the prophet Joel, Joe 2:28. It is observable that though Peter was filled…
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John Calvin
1
Acts 2:1-4
1. And when the day of Pentecost was fulfilled, they were all with one accord gathered together: 2. And there was made from heaven suddenly a sound, as it were when a violent wind breaketh in, and it filled all the house where they sat: 3. And they saw cloven tongues, as it were of fire, and it sat upon every one of them. 4. And they were all filled with the Holy Ghost, and they began to speak with strange tongues, even as the Spirit gave them to speak.
1. And when. To be fulfilled is taken in this place for to come. For Luke beareth record again of their perseverance, when he saith that they stood all in one place until the time which was set them. Hereunto serveth the adverb, with one accord Furthermore, we have before declared why the Lord did defer the sending of his Spirit a whole month and a half. But the question is, why he sent him upon that day chiefly. I will not refute that high and subtle interpretation of Augustine, that like as the law was given to the old people fifty days after Easter, being written in tables of stone by the hand of God, so the Spirit, whose office it is to write the same in our hearts, did fulfill that which was figured in the giving of the law as many days after the resurrection of Christ, who is the true Passover. Notwithstanding, whereas he urgeth this his subtle interpretation as necessary, in his book of Questions upon Exodus, and in his Second Epistle unto Januarius, I would wish him to be more sober and modest therein. Notwithstanding, let him keep his own interpretation to himself. In the mean season, I will embrace that which is more sound.
Upon the feast day, wherein a great multitude was wont to resort to Jerusalem, was this miracle wrought, that it might be more famous. And truly by means hereof was it spread abroad, even unto the uttermost parts and borders of the earth. [77] For the same purpose did Christ oftentimes go up to Jerusalem upon the holy days, [78] (John 2, 5, 7, 10, 12,) to the end those miracles which he wrought might be known to many, and that in the greater assembly of people there might be the greater fruit of his doctrine. For so will Luke afterward declare, that Paul made haste that he might come to Jerusalem before the day of Pentecost, not for any religion's sake, but because of the greater assembly, that he might profit the more, (Acts 20:16.) Therefore, in making choice of the day, the profit of the miracle was respected: First, that it might be the more extolled at Jerusalem, because the Jews were then more bent to consider the works of God; and, secondly, that it might be bruited abroad, even in far countries. They called it the fiftieth day, beginning to reckon at the first-fruits.
2. And there was made It was requisite that the gift should be visible, that the bodily sense might the more stir up the disciples. For such is our slothfulness to consider the gifts of God, that unless he awake all our senses, his power shall pass away unknown. This was, therefore, a preparation that they might the better know that the Spirit was now come which Christ had promised. Although it was not so much for their sake as for ours, even as in that the cloven and fiery tongues appeared, there was rather respect had of us, and of all the whole Church in that, than of them. For God was able to have furnished them with necessary ability to preach the gospel, although he should use no sign. They themselves might have known that it came to pass neither by chance, neither yet through their own industry, that they were so suddenly changed; but those signs which are here set down were about to be profitable for all ages; as we perceive at this day that they profit us. And we must briefly note the proportion of the signs. The violence of the wind did serve to make them afraid; for we are never rightly prepared to receive the grace of God, unless the confidence (and boldness) of the flesh be tamed. For as we have access unto him by faith, so humility and fear settet…
Source · Public Domain (CC Public Domain Mark 1.0)
5
Acts 2:5-12
5. And there were at Jerusalem Jews abiding, godly men, out of every nation of those which are under heaven. 6. And when this was noised abroad, the multitude came together, and was astonished: because every one heard them speak in his own tongue. 7. And they wondered all, and marveled, saying amongst themselves, Behold, are not all these which speak men of Galilee? 8. And how do we every one hear them speaking in his own language, wherein we were born? 9. Parthians, and Medes, and Elamites, and inhabiters of Mesopotamia, Judea, and Cappadocia, of Pontus and Asia, 10. And of Phrygia and Pamphylia, of Egypt, and of the parts of Libya towards Cyrene, and strangers of Rome; 11. Jews and Proselytes, Cretes and Arabians, we hear them speaking in our tongues the wonderful works of God. 12. Therefore they were all amazed, and marveled, saying one to another, What meaneth this? Others mocking, said, They are full of sweet wine. [84]
5. And there were at Jerusalem. When he calleth them godly or religious men, he seemeth to give us to understand that they came to Jerusalem that they might worship God; like as God, in all ages, after the scattering abroad, did gather together into that city some seed which remained, having, as it were, set up his banner, because as yet the temple did serve to some use. Yet, nevertheless, he showeth, by the way, who those be which profit by those miracles, whereby God doth declare his power. For wicked and profane men do either laugh at them, or else pass [care] not for them, as we shall see by and by. Furthermore, he meant to cite those as witnesses, which may the better be believed for their religion and godliness. When he said, out of every nation, he meaneth out of divers countries, whereof one is far from another. For he doth also afterwards reckon up those lands whereof one was far distant from another, of which sort are Libya and Pontus, Rome and Parthia, and Arabia, and such like. This serveth to increase the greatness of the thing. For the Cretians and men of Asia, dwelling so near together, might have some likelihood and agreement in speech; [85] but the same could not be betwixt the Italians and the men of Cappadocia, betwixt the Arabians and those of Pontus. Yea, this was also a work of God worthy to be remembered and wondered at, that in so huge and horrible a scattering abroad of the people, he did always reserve some relics, yea, he caused certain strangers to adjoin themselves unto a people which was in such misery, and, as it were, quite destroyed. For although they lived here and there in exile in far countries, and being one far from another, did, as it were, inhabit divers worlds, yet did they hold among themselves the unity of faith. Neither doth he call them unadvisedly, and without good consideration, godly men, and men gearing God.
6. When this was noised abroad. Luke saith thus in Greek, This voice being made; but his meaning is, that the fame was spread abroad, whereby it came to pass that a great multitude came together. For if one after another in divers places, and at divers times, had heard the apostles speaking in divers tongues, the miracle had not been so famous; therefore they come altogether into one place, that the diversity of tongues may the better appear by the present comparison. There is a further circumstance also here to be noted, that the country (and native soil) of the apostles was commonly known, and this was also commonly known, that they never went out of their country to learn [86] strange tongues. Therefore, forasmuch as one speaketh Latin, another Greek, another the Arabian tongue, as occasion was offered, and that indifferently, and every one doth also change his tongue, the work of God appeareth more plainly hereby.
11. The wonderful works of God. Luke noteth two things which caused the hearers to wonder; first, because the apostles being before ignorant and private persons, [87] born in a base corner, [88] did, notwithstanding, intreat…
Source · Public Domain (CC Public Domain Mark 1.0)
14
Acts 2:14-21
14. But Peter, standing with the eleven, lift up his voice, and spoke unto them, Ye men of Judea, and all ye which dwell at Jerusalem, let this be known unto you, and with your ears hear my words. 15. For these men are not drunk as ye suppose; for it is the third hour of the day. 16. But this is that which was spoken by the prophet Joel, 17. And it shall be in the last days, saith God, I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your elders shall dream dreams: 18. Verily, I will pour out of my Spirit in those days upon my servants, and upon mine handmaids, and they shall prophesy. 19. And I will show wonders in heaven above, and signs upon the earth beneath, blood and fire, and vapor of smoke. 20. The sun shall be turned into darkness, and the moon into blood, before the great and notable day of the Lord do come. 21. And it shall come to pass, that whosoever shall call upon the name of the Lord he shall be saved.
14. And Peter, standing By this word standing he did signify, that there was a grave sermon made in the assembly; for they did rise when they spoke unto the people, to the end they might be the better heard. The sum of this sermon is this, he gathereth that Christ is already revealed and given by the gift of the Holy Ghost, which they saw. Yet, first, he refuteth that false opinion, in that they thought that the disciples were drunk. This refutation consisteth upon a probable argument; because men use not to be drunk betimes in the morning. For, as Paul saith,
"Those which are drunk are drunk in the night,"
(1 Thessalonians 5:7.)
For they flee the light for shame. And surely so great is the filthiness of this vice, that for good causes it hateth the light. And yet this argument were not always good; for Esaias doth inveigh in his time against those which did rise early to follow drunkenness. And at this day there be many who, like hogs, so soon as they awake, run to quaffing. But because this is [89] a common custom amongst men, Peter saith, that it is no likely thing. Those which have but even small skill in antiquity do know that the civil day, from the rising of the sun until the going down thereof, was divided into twelve hours; so that the hours were longer in summer, and shorter in winter. Therefore, that which should now be the ninth before noon in winter, and in summer the eighth, was the third hour amongst the old people. [90] Therefore, whereas Peter doth only lightly remove the opinion of drunkenness, he doth it for this cause, because it had been superfluous to have stood about any long excuse. [91] Therefore, as in a matter which was certain and out of doubt, he doth rather pacify those which mocked, than labor to teach them. And he doth not so much refute them by the circumstance of time, as by the testimony of Joel. For when he saith that that is now come to pass which was foretold, he toucheth briefly their unthankfulness, because they do not acknowledge such an excellent benefit promised unto them in times past which they now see with their eyes. And whereas he upbraideth the fault of a few unto all, [92] he doth it not to this end, that he may make them all guilty of the same fault; but because a fit occasion was offered by their mocking to teach them altogether, he doth not foreslow the same. [93]
17. It shall be in the last days By this effect he proveth that the Messiah is already revealed. Joel, indeed, doth not express the last days, (Joel 2:29;) but for as much as he intreateth of the perfect restoring of the Church, it is not to be doubted but that that prophecy belongeth unto the last age alone. Wherefore, that which Peter bringeth doth no whit dissent from Joel's meaning; but he doth only add this word for exposition sake, that the Jews might know that the Church could by no other means be restored, which was then decayed, but by being renewed by the Spirit of God. Again, because the re…
Source · Public Domain (CC Public Domain Mark 1.0)
22
Acts 2:22-24
22. Ye men of Israel, hear these words; Jesus of Nazareth, a man showed towards you of God, by powers and wonders, and signs, which God did by him in the midst of you, as you yourselves know: 23. Him, I say, have ye taken, being delivered by the determinate counsel and foreknowledge of God, by the hands of wicked men, and have slain him, having fastened him to the cross. 24. Whom God hath raised up, having loosed the sorrows of death, forasmuch as it was impossible that he should be holden of it.
22. Jesus of Nazareth Now doth Peter apply unto his purpose the prophecy of Joel; namely, that the Jews may thereby know that the time of restoring was present; and that Christ was given them for this purpose. For this promise was no otherwise to be fulfilled, save only by the coming of the Mediator. And this is the right use of all those gifts which we have by Christ, whilst that they bring us unto Christ, as unto a fountain. But he cometh hither by little and little. For he doth not by and by in the beginning affirm that Jesus was Christ; but he saith only that he was a man sent of God; and that doth he prove by his miracles. Afterward he addeth, that he rose from death when he was slain. Whereby it appeareth more certainly and more fully that he was not one of the prophets, but the very Son of God, who was promised to be the repairer of all things. Let this, therefore, be the first member, that Jesus of Nazareth was a man approved of God by manifest testimonies, so that he could not be despised as some base and obscure person. The old interpreter did not evil [99] translate hupodedeigmenon approved. And Erasmus is deceived, who thinketh that he did read it otherwise; and he himself did not express Luke's mind, when as he translated it given. [100] For, seeing that word doth signify among the Grecians to show, whereupon the mathematicians also call those arguments whereby they set a thing, as it were, before a man's eyes, apodeixeis, or demonstrations, Luke meant to say, that Jesus came not unknown, and without any testimony or approbation, but that those miracles which God showed by him served to this end, that he might be famous and excellent. Therefore he saith that he was showed toward the Jews; because God would have his Son to be accounted excellent and great among them; as if he should say, that miracles were not appointed for other nations, but for the Jews, that they might know that Jesus was sent unto them of God.
By great works. He calleth miracles by these three names. And because God doth show forth his power in them after a new and unwonted sort, or doth, at least, procure greater admiration, they are, for good causes, called great works. [101] For we are commonly more moved when any extraordinary thing doth happen. In which respect they are also called wonders, [102] because they make us astonished. And for this cause are they called signs, because the Lord will not have men's minds to stay there, but to be lifted up higher; as they are referred unto another end. He put in three words, to the end he might the more extol Christ's miracles, and enforce the people, by his heaping and laying of words together, to consider the same. Furthermore, he maketh not Christ the chief author, but only the minister; because, as we have already said, he determined to go forward by degrees. Notwithstanding, here may a question be asked, whether miracles do suffice to be a sufficient and just approbation [proof] or no? Because by this means inchanters might cause their legerdemain [103] to be believed. I answer, that the juggling casts of Satan do much differ from the power of God. Christ saith elsewhere, that the kingdom of Antichrist shall be in wonders, but he addeth by and by, in lying wonders, (2 Thessalonians 2:9.) if any man object, that we cannot easily discern, because he saith that they shall have so great color that they shall deceive (if it could be) the very elect; I answer again, that this error proceedeth…
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Martin Luther
1–13 · Epistle Sermons
1. The historical facts of this day, as well as the beautiful sermon the Holy Spirit delivered through the apostle Peter, which might appropriately be fully treated at this time, we shall leave for the special sermons on the various festivals of the year. For the present we will but briefly speak of the occasion of this festival, and of the office of the Holy Spirit.
2. The festival we call "Pentecost" had origin as follows: When God was about to lead the children of Israel out of Egypt, he permitted them to celebrate the Feast of the Passover on the night of their departure; and commanded them on every annual recurrence of the season to observe the same feast in commemoration of their liberation from bondage and their departure from Egypt. Fifty days later, in their journey through the wilderness, they arrived at Mount Sinai. There God gave them the Law, through Moses; and there they were commanded to observe annually, in commemoration of that giving of the Law, the fiftieth day after the Feast of the Passover. Hence the name "Feast of Pentecost," the word "Pentecost" coming from the Greek "Pentecoste," or "fiftieth day." Our Saxons, rather more in conformity to the Greek, use the word "Pfingsten." So we have it here of Luke: "When the day of Pentecost was now come," or "fully come"--when the Jews had properly commemorated the giving of the Law of God on Mount Sinai--the Holy Spirit came, in accordance with Christ's promise, and gave them a new law. We now celebrate this feast, not because of the old historical event, but because of the new one--the sending of the Holy Spirit. It is in order, then, to give a little instruction concerning the difference between our Pentecost and that of the Jews.
LITERAL LAW AND SPIRITUAL LAW.
3. The occasion of the Jews' observance was the giving of the literal law; but it is ours to celebrate the giving of the spiritual law. To present the point more clearly, we cite Paul's distinction of the two covenants. 2 Cor 3, 6. And these two covenants respectively relate to two kinds of people.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #28464: Public domain in the USA)
1–13 · Epistle Sermons
4. First, there is the written law commanded of God and composed of written words. It is styled "written" or "literal" because it goes no farther and does not enter the heart, nor are there any resulting works other than hypocritical and extorted ones. Consisting only of letters--a written law--it is wholly dead. Its province being to kill, it ruled a dead people. With dead hearts men could not sincerely observe the commandments of God. Were every individual left to do as he pleased, being uninfluenced by fear, not one would be found choosing to be controlled by the Law.
Unquestionably, human nature is conscious of the fact that while it prefers to follow its own inclinations it is impelled to do otherwise; for it reasons: "If I observe not God's commandments, he will punish me, casting me into hell." Thus our nature is conscious of obeying unwillingly and contrary to desire. Because of the punishment men fear, they soon become enemies to God; they feel themselves sinners, unable to stand before God, and consequently not acceptable to him. Indeed, they would rather there were no God. Such enmity to God remains persistently in the heart, however beautifully nature may adorn itself outwardly. We see, therefore, how the Law, so long as it consists merely of written words, can make no one righteous, can enter no heart. Upon this topic we have elsewhere preached and written at length.
5. The other law is spiritual; not written with ink and pen, nor uttered by lips as Moses read from the tables of stone. We learn from the historical record of the event that the Holy Spirit descended from heaven and filled all the assembled multitude, and they appeared with parting, fiery tongues and preached so unlike they were wont to do that all men were filled with amazement. The Spirit came pouring into their hearts, making them different beings, making them creatures who loved and willingly obeyed God. This change was simply the manifestation of the Spirit himself, his work in the heart. He wrote in those hearts his pure and fiery flame restoring them to life and causing them to respond with fiery tongues and efficient hands. They became new creatures, aware of possessing altogether different minds and different tendencies. Then all was life and light; understanding, will and heart burned and delighted in whatever was acceptable to God. Such is the true distinction between the written law of God and the spiritual. Herein we perceive what is the work of the Holy Spirit.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #28464: Public domain in the USA)
1–13 · Epistle Sermons
THE OFFICE OF THE HOLY SPIRIT.
6. From this we should learn what is the office of the Holy Spirit in the Church, and how or by what means he is received in the heart and works there. In time past it was preached that he merely endorses what the councils conclude and the Pope establishes in the Spiritless papal Church. The fact is, however, the doings of Pope and councils are mere outward matters; they relate to external commands and government. The above theory is, therefore, wholly inconsistent and perverse. Of the work of the Holy Spirit, the Papists make a dead, written law, when it is really a living, spiritual law. Thus they render the Holy Spirit a Moses, and his words mere human prattle. It is all due to ignorance of the character of the Holy Spirit, of the purpose of his coming and the nature of his office. Therefore, let us learn and firmly grasp those things and be able rightly to distinguish the Spirit's office.
7. Observe here, the Holy Spirit descends and fills the hearts of the disciples sitting in fear and sorrow. He renders their tongues fiery and cloven, and inflames them with love unto boldness in preaching Christ--unto free and fearless utterance. Plainly, then, it is not the office of the Spirit to write books or to institute laws. He writes in the hearts of men, creating a new heart, so that man may rejoice before God, filled with love for him and ready, in consequence, to serve his fellows gladly.
8. What are the means and process the Spirit employs to change and renew the heart? It is through preaching Jesus Christ the Lord, as Christ himself says (Jn 15, 26): "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me." As we have often heard, the Gospel is the message God would have preached world-wide, declaring to every individual that since no man can through the Law be made righteous, but must rather become more unrighteous, God sent his own beloved Son to shed his blood and die for our sins, from which sins we could not be released by our own effort.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #28464: Public domain in the USA)
1–13 · Epistle Sermons
9. It is not enough simply that Christ be preached; the Word must be believed. Therefore, God sends the Holy Spirit to impress the preaching upon the heart--to make it inhere and live therein. Unquestionably, Christ accomplished all--took away our sins and overcame every obstacle, enabling us to become, through him, lords over all things. But the treasure lies in a heap; it is not everywhere distributed and applied. Before we can enjoy it, the Holy Spirit come and communicate it to the heart, enabling us to believe and say, "I too, am one who shall have the blessing." To everyone who hears is grace offered through the Gospel; to grace is he called, as Christ says (Mt 11, 28), "Come unto me, all ye that labor and are heavy laden," etc.
10. Now, with the belief that God has come to our rescue and given us this priceless blessing, inevitably the human heart must be filled with joy and with gratitude to God, and must exultingly cry: "Dear Father, since it is thy will to manifest toward me inexpressible love and fidelity, I will love thee sincerely, and willingly do what is pleasing to thee."
The believing heart never sees God with jealous eye. It does not fear being cast into hell as it did before the Holy Spirit came, when it was conscious of no love, no goodness, no faithfulness, on God's part, but only wrath and displeasure. But once let the Holy Spirit impress the heart with the fact of God's good will and graciousness towards it, and the resulting joy and confidence will impel it to do and suffer for God's sake whatever necessity demands.
11. Let us, then, learn to recognize the Holy Spirit--to know that his mission is to present to us the priceless Christ and all his blessings; to reveal them to us through the Gospel and apply them to the heart, making them ours. When our hearts are sensible of this work of the Spirit, naturally we are compelled to say: "If our works avail naught, and the Holy Spirit alone must accomplish our salvation, then why burden ourselves with works and laws?" By the doctrine of the Spirit, all human works and laws are excluded, even the laws of Moses. The Holy Spirit's instruction is superior to that of all books. The Spirit-taught individual understands the Scriptures better than does he who is occupied solely with the Law.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #28464: Public domain in the USA)
14–28 · Epistle Sermons
Only the text, without a sermon, is printed in the edition of 1559 of Luther's works. This and the following epistle text are too long to consider here, as they contain so many beautiful quotations from the Old Testament, which should not be passed over too briefly. Hence their discussion is reserved for their proper place.
Pentecost Tuesday
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #28464: Public domain in the USA)
Jamieson–Fausset–Brown
2
And suddenly there came a sound from heaven, as of a rushing mighty wind, &c.--"The whole description is so picturesque and striking that it could only come from an eye-witness" [OLSHAUSEN]. The suddenness, strength, and diffusiveness of the sound strike with deepest awe the whole company, and thus complete their preparation for the heavenly gift. Wind was a familiar emblem of the Spirit (Eze 37:9; Joh 3:8; Joh 20:22). But this was not a rush of actual wind. It was only a sound "as of" it.
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3
cloven tongues, like as of fire, &c.--"disparted tongues," that is, tongue-shaped, flame-like appearances, rising from a common center or root, and resting upon each of that large company:--beautiful visible symbol of the burning energy of the Spirit now descending in all His plenitude upon the Church, and about to pour itself through every tongue, and over every tribe of men under heaven!
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4
they . . . began to speak with . . . tongues, &c.--real, living languages, as is plain from what follows. The thing uttered, probably the same by all, was "the wonderful works of God," perhaps in the inspired words of the Old Testament evangelical hymns; though it is next to certain that the speakers themselves understood nothing of what they uttered (see on 1Co. 14:1-25).
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5
there were dwelling at Jerusalem Jews, devout men out of every nation--not, it would seem, permanently settled there (see Act 2:9), though the language seems to imply more than a temporary visit to keep this one feast.
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9
Parthians, &c.--Beginning with the farthest east, the Parthians, the enumeration proceeds farther and farther westward till it comes to Judea; next come the western countries, from Cappadocia to Pamphylia; then the southern, from Egypt to Cyrene; finally, apart from all geographical consideration, Cretes and Arabians are placed together. This enumeration is evidently designed to convey an impression of universality [BAUMGARTEN].
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14
PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
Peter, standing up with the eleven--in advance, perhaps, of the rest.
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15
these are not drunken--meaning, not the Eleven, but the body of the disciples.
but the third hour--nine A.M. (see Ecc 10:16; Isa 5:11; Th1 5:17).
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17
in the last days--meaning, the days of the Messiah (Isa 2:2); as closing all preparatory arrangements, and constituting the final dispensation of God's kingdom on earth.
pour out of my Spirit--in contrast with the mere drops of all preceding time.
upon all flesh--hitherto confined to the seed of Abraham.
sons . . . daughters . . . young men . . . old men . . . servants . . . handmaidens--without distinction of sex, age, or rank.
see visions . . . dream dreams--This is a mere accommodation to the ways in which the Spirit operated under the ancient economy, when the prediction was delivered; for in the New Testament, visions and dreams are rather the exception than the rule.
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4 more notes on this passage are in the library.