Acts 2:21 Komentář

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).

And when the day of Pentecost was fully come,.... Or "was come", was begun and entered upon; for it was not over, or ended, it being but the third hour of the day, or nine of the clock in the morning, when Peter began his sermon; see Act 2:15. The Vulgate Latin and Syriac versions read, "when the days of Pentecost were fulfilled"; not that there were more days than one, kept at this festival; for though the feasts of passover and tabernacles were observed each of them seven days, according to the law, and eight days according to the Scribes, yet the feast of Pentecost was kept but one day; and hence it is often said by the Jews, that Atzereth, which is one of the names they call this feast by, is but one day (l); in the captivity they kept two days (m), as they did for the beginning of the year, because of the uncertainty of calculations; but the sense is, when the whole fifty days from the passover to this time were fully come, or fulfilled, when the fiftieth day from thence, which was properly the day of Pentecost, was come: on the second day of the passover, on the sixteenth of Nisan, the sheaf of the first fruits was offered up; after which, and not before, it was lawful to reap the corn, Lev 23:10 from this time the Jews reckoned their feast of weeks, or seven weeks, or fifty days; see Exo 34:22 which measured out the time of their harvest. Now the last of these fifty days was the day of Pentecost, on which day was offered the two wave loaves, as a thanksgiving that their harvest was ended. Josephus calls (n) this feast by the same name that Luke here does; and says (o), the Jews so call it, from the number of the days, that is fifty; and so R. Sol Jarchi (p) calls this day, , "the fiftieth day": on this day, the Jews say (q), the law was given; and observe (r), that "from the day that Israel went out of Egypt, unto the day that the law was given, were fifty days. And on this day, and which was the first day of the week, the Spirit was poured forth upon the disciples; the Gospel began to be preached to all nations, and a harvest of souls was gathered in: they were all with one accord in one place; in two ancient copies of Beza's, and in some others it is read, "all the apostles"; Matthias, and the eleven, with whom he was numbered, who are last spoken of, in Act 1:26. Though this need not be restrained to the twelve apostles, but may be understood of the hundred and twenty, on whom, as well as on the apostles, the Holy Ghost might be poured forth, that so they might speak with tongues; since among these were many ministers of the Gospel, as the seventy disciples, and it may be more; and that his extraordinary gifts should be bestowed on others, is but what was afterwards done; see Act 8:17 and though there were so many of them together, they were very unanimous and peaceable; there were no jars nor contentions among them; they were of the same mind and judgment in faith and practice, and of one heart and soul, and had a cordial affection for one another; and were all in one place, which seems to be the temple; see Act 2:46. And indeed, no other place or house could hold so many as came to hear them, of which number three thousand were converted, (l) T. Bab. Menachot, fol. 65. 1. Gloss. in. T. Bab. Beracot, fol. 17. 2. Bereshit Rabba, sect. 100. fol. 88. 2. (m) T. Bab. Erachin, fol. 10. 1. (n) Antiqu. l. 3. c. 10. sect. 6. (o) De Bello Jud. l. 2. c. 3. sect. 1. (p) In Lev. xxiii. 15. (q) T. Bab. Pesachim, fol. 68. 2. (r) Zohar in Exod. fol. 34. 4. Shirhashirim Rabba, fol. 9. 4.

And it shall come to pass,.... Even at that time, when these signs shall appear, and the destruction is hastening on, that whosoever shall call on the name of the Lord; shall believe in the Lord Jesus Christ with the heart, and shall confess him with the mouth, and shall worship him in Spirit and in truth, and submit to all his ordinances and commands; for invocation of the Lord includes the whole of worship, internal and external: shall be saved; or delivered from that temporal destruction which came upon the Jews, as the Christians were by removing from Jerusalem to Pella, as they were directed (u); and shall be saved with a spiritual and everlasting salvation by Jesus Christ; see Gill on Rom 10:13. (u) Vid. Euseb. Eccl. Hist. l. 3. c. 5.

But what next? He again lets them take breath, adding, "And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved." This is said concerning Christ, as Paul affirms, but Peter does not venture as yet to reveal this.

"And it shall come to pass, every one who shall call upon the name of the Lord shall be saved. Every one," he says: though he be priest (but he does not yet reveal the meaning), though bond, though free. For there is no male nor female in Christ Jesus, no bond, no free. Well may it be so, for all these are but shadow. For if in king's palaces there is no high-born nor low-born, but each appears according to his deeds; and in art, each is shown by his works; much more in that school of wisdom. "Every one who shall invoke." Invoke: not any how, for it is written, "Not every one that saith unto Me, Lord, Lord:" but with inward earnest affection, with a life more than commonly good, with the confidence which is meet. Thus far, however, he makes the discourse light, by introducing that which relates to faith, and that terrible which relates to the punishment. For in the invocation is the salvation.

What, I pray you, is this you say? Do you talk of salvation for them after the Cross? Bear with me a little. Great is the mercy of God. And this very fact does, no less than the resurrection, prove him to be God, yea, no less than His miracles-the fact that He calls these to Him. For surpassing goodness is, above all things, peculiarly God's own. Therefore also He says, "None is good save one, that is, God." Only let us not take this goodness for an occasion of negligence. For He also punishes as God.

Now, "The sun shall be turned into darkness," and the preceding, "blood and fire and vapor of smoke," these refer to the coming judgment. More appropriately and specifically they speak of Jerusalem and its then captivity, as is shown by the nature of those suffering. Likewise, according to Josephus, many such things foreshadowed the destruction of Jerusalem. That the moon is said to be turned into blood signifies the excess of slaughter, being nearer to the earth and able to suffer this from the exhalation of blood. As for, "before the great and notable day of the Lord shall come," is terrifying and alarming because of the expected dangers. For he says, do not be confident in the fact that you now sin with liberty; but know that these are preludes to that great and dangerous retribution of deeds which will follow, adding, "And everyone who shall call upon the name of the Lord shall be saved." (Rom. 10:13) For Paul the apostle says this was said concerning Christ: but now, since there is no opportunity for that here, in a certain exemption of speech he postponed this.

And it shall be: Everyone who calls upon the name of the Lord shall be saved. This is what Peter says elsewhere: For God is not a respecter of persons, but in every nation, whoever fears Him and works righteousness is accepted by Him (Acts X).

But the Lord says: "I will pour out of My Spirit… before the great day of the Lord comes." Say to the Jew: "If the Godhead has one person and one name, and if God speaks of Himself, then why did He not say: 'before My day comes'?" If, says Peter, you sin now with impunity, do not place your hope in this, because this is only the beginning of that great and difficult day. Having moved and frightened their hearts by this, he calms them and allows them to nourish good hopes. "And it shall come to pass that whoever calls on the name of the Lord shall be saved." But not simply calls, because it is said: "Not everyone who says to Me, 'Lord, Lord!'" (Matt. 7:21), no, but whoever calls with sincerity and with a good life. Having now included in his speech a word about faith (about the necessity of faith), because salvation depends on calling upon, he makes his speech easy to understand. The name of the Lord, according to Paul's explanation, is called upon in the name of Christ, but Peter on this occasion did not venture to reveal this to his listeners.

The day of pentecost being arrived, and the disciples assembled, the Holy Spirit descended as a mighty rushing wind, and in the likeness of fiery tongues sat upon them; in consequence of which, they were all enabled to speak different languages, which they had never learned, Act 2:1-4. An account of persons from various countries who there present, and were astonished to hear the apostles declare the wonderful works of God in their respective languages, Act 2:5-12. Some cavil, Act 2:13, and are confounded by Peter, who asserts that this work is of God; and that thereby a most important prophecy was fulfilled, Act 2:14-21. He takes occasion from this to preach Jesus to them, as the true Lord and only Messiah, Act 2:22-36. The people are alarmed and convinced, and inquire what they shall do, Act 2:37. He exhorts them to repent and be baptized in the name of Jesus, that they may receive remission of sins and the gift of the Holy Spirit, Act 2:38-40. They gladly receive his word, about three thousand are baptized and added to the Church in one day; they continue steadfast in the apostles' doctrine and fellowship, Act 2:41, Act 2:42. The apostles work many miracles; and the disciples have all things in common, and live in a state of great happiness and Christian fellowship, Act 2:43-47.

Whosoever shall call on the name of the Lord shall be saved - The predicted ruin is now impending; and only such as receive the Gospel of the Son of God shall be saved. And that none but the Christians did escape, when God poured out these judgments, is well known; and that All the Christians did escape, not one of them perishing in these devastations, stands attested by the most respectable authority. See the note on Mat 24:13.

DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13) when the day of Pentecost was fully come--The fiftieth from the morrow after the first Passover sabbath (Lev 23:15-16). with one accord--the solemnity of the day, perhaps, unconsciously raising their expectations.

whosoever shall call on the name of the Lord shall be saved--This points to the permanent establishment of the economy of salvation, which followed on the breaking up of the Jewish state.