Atti 2:25 Commento

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.

For David speaketh concerning him,.... The Messiah, the Lord Jesus Christ, in Psa 16:8. The whole psalm belongs to the Messiah, and everything concerning the person in it agrees with him; such as his trust in God, Psa 16:1 as he was man and Mediator; his very great regard to the saints, and delight in them, Psa 16:2 his disregard to others who were hastening after another God, or another Saviour, whose sacrifices, as an high priest, he would not offer up, nor make intercession for them, Psa 16:4 his exceeding great satisfaction in having the God of Israel for his portion, and in having his lot cast among his peculiar people, who were a delightful inheritance to him, Psa 16:5 his thankfulness for advice and direction in the time of his sorrows and sufferings; and his dependence on the almighty power of God to support and protect him, Psa 16:7 and the joy and comfort he was filled with in the view of his resurrection from the dead, and his enjoyment of the heavenly glory, Psa 16:9, I foresaw the Lord always before my face; Christ always had Jehovah in view throughout the whole of his life; and in his last moments he had respect unto the glory of his perfections, as the ultimate end of his obedience and sufferings; and to his purposes, council, and covenant, which were to be accomplished by him; and to his will and command in preaching the Gospel, working miracles, going about to do good, in obeying the precept, and bearing the penalty of the law; as well as to his promises, and his power to assist, support, and preserve him, as man and Mediator: for he is on my right hand; which expresses his nearness to him, his presence with him, his readiness to assist him, and his protection of him; as if he was his second that stood by him, to take his part, and, if need be, to take up his cause, and defend him from his enemies; see Psa 109:31. that I should not be moved; from his station, place, and duty; from the cause he was engaged in, so as to relinquish it; or with the fear of men, or fury of devils, or wrath of God, whilst he was doing and suffering, according to the will of God.

Then, however, before their thoughts can enter at all into his meaning, he brings David upon them, an authority which sets aside all human reasoning. "For David saith (with reference) to Him." And observe how, once more, the testimony is lowly. For therefore he begins the citation further up, with the matters of lowlier import therefore was death not in the number of grievous things because, says he, "I foresaw the Lord always before my face, that He is on my right hand that I should not be moved:" and, "that Thou wilt not leave my soul in hell."

And it is well said: "For David saith in reference to him"; that you may not refer that saying to the Prophet.

I foresaw the Lord always in my sight: He passes on to the unique remedy by which to avoid sins, for the person who with the mental eye always gazes on the Lord in no way turns to sins. for he is at my right hand, so that I may not be moved: It was fitting for Him to speak of the Lord as being at His right hand, for if the Lord does not occupy that place the Devil will at once seize it for ambush. As was written of Judas, Set the sinner over him, and let the Devil stand at his right hand (Ps. 109:6).

I have set the Lord always before me, because He is at my right hand, that I should not be moved. Coming, he says, into the transient things, I did not take my eye off Him who always remains, foreseeing this, that after passing through temporal things I should turn to Him, because He favors me, so that I may remain steadfastly in Him, and I attribute this, that I did not commit sin nor was deceit found in my mouth (I Peter II), not to humanity, but to divinity; on account of this, there is joy in my thoughts, and rejoicing in my words, because of the resurrection, namely, because through it the world has been delivered.

For David says in reference to Him, that is, in His person: I foresaw the Lord always before me, because He is at my right hand, that I may not be moved. By explaining what the Mediator of God and men did, He gives us who are pure men advice on how to avoid sins. For whoever continuously looks upon the presence of his Creator with the eye of his mind in no way turns to sins. He also states the reason why he was not moved. Since indeed with the Lord helping at the right hand, the left side does not prevail; but the soul that He guards perseveres more firmly in Him. Appropriately, he was saying that the Lord is at his right hand, because if He does not hold this part, the insidious devil will immediately occupy it, as it is written about Judas: And the devil stood at his right hand (Ps. CVIII).

Next he brings forward David, who surpasses all human reason, because this kind of thing is prophecy, and says: "For David says concerning Him," and not concerning himself; and again he begins from the side of humility. Although this has been accomplished now, it was foreordained from of old: God consented to this from the beginning and foreordained it from the beginning. "I saw the Lord before me always." He calls the Father the Lord of Jesus, because Jesus took on the form of a servant. If it is said here that the Father is "at the right hand" of the Son, while in other places it is said that the Son is "at the right hand" of the Father, this signifies their equality.

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.

For David speaketh concerning him - The quotation here is made from Psa 16:8-11 (note), which contains a most remarkable prophecy concerning Christ, every word of which applies to him, and to him exclusively. See the notes there.

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.