사도행전 2:29 주석

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.

Men and brethren, let me freely speak unto you,.... The apostle calls the Jews, brethren, whom he before only styled men of Judea, and men of Israel, because they were his brethren according to the flesh, as many of them afterwards were in a spiritual relation; and the rather he adds this affectionate appellation to soften their minds, and prepare them to receive the account he was about to give of David, and of his prophecy of the Messiah, and his resurrection; in which he used much freedom of speech, consistent with truth, good sense, and strong reasoning; which he thought might be allowed to take, and they would not be displeased at, in discoursing to them of the patriarch David; who was a "head of the fathers", as the Syriac and Arabic versions render it; a prince of the tribes of Israel; one of the greatest kings the tribes of Israel ever had; and therefore this name well becomes him; though it is more commonly given to Abraham, Isaac, and Jacob, and the heads of the twelve tribes: that he is both dead, and buried, and his sepulchre is with us unto this day; it is a plain case, and a certain matter of fact, which nobody disputes or denies, that David really died, and was laid in the grave, and that his monument, or tomb, was still extant, so that he was not risen from the dead; and therefore the above citation could not respect him, but another, even the Messiah, and had been literally fulfilled in Jesus. The Jews say (z), that David died on the day of Pentecost; which was the very day on which Peter was now preaching; he was buried in Jerusalem, and his sepulchral monument was in being when Peter said these words. And Josephus relates (a), that the sepulchre of David was opened by Hyrcanus, who took out of it three thousand talents; and that it was afterwards opened by Herod (b): which, if true, may serve to render credible what Peter says concerning its continuance to that day. Though it may be questioned whether any such treasure was ever in it, or taken out of it; and still less credible is the account which R. Benjamin (c) gives of two men in his time, who, under the wall of Zion, found a cave, which led them to a large palace built on pillars of marble, and covered with gold and silver; and within it was a table, and a golden sceptre, and a crown of gold; and this, says the author, was the sepulchre of David, king of Israel, (z) T. Hieros. Chagiga, fol. 78. 1. (a) De Bello Jud. l. 1. c. 2. sect. 5. & Antiqu. l. 7. c. 15. sect. 3. (b) Ib. l. 16. c. 7. sect. 1. (c) Itinerar. p. 45, 46.

Then, having finished the citation from the Prophet, he adds; "Men and brethren." When he is about to say anything great, he uses this opening address, to rouse and to conciliate them. "Let me be allowed," he says, "to speak freely to you of the patriarch David." Remarkable lowliness, in a case where he was giving no hurt, nor was there any reason why the hearers should be angry. For he did not say, This is not said concerning David, but concerning the Christ. But in another point of view: by his reverential expression towards the blessed David, he awed them; speaking of an acknowledged fact as if it were a bold thing to say, and therefore begging them to pardon him for saying it. And thereupon his expression is not simply "concerning David," but "concerning the patriarch David, that he is both dead and buried:" he does not also say, "and is not risen again," but in another way (though this too would have been no great thing to say), "And his sepulchre is with us unto this day," he has said what comes to the same thing.

I know it seems to some that the death of the Lord brought to certain just souls the same resurrection that is promised to us at the end of time, since it is written that by the earthquake that occurred at his passion the rocks were rent and the graves opened and many bodies of the saints arose and were seen with him in the holy city after his resurrection. But, if these did not resume their sleep by the reburial of their bodies, and if so many preceded him in that resurrection, we must certainly examine and find out how Christ is the “firstborn from the dead.” The answer to this might be that it was said by anticipation, but it meant that the tombs were opened by the earthquake, while Christ hung on the cross, while the bodies of the just did not rise then, but later, after he had first risen, although it was added to that sentence by anticipation, as I said, so that we should unhesitatingly believe that Christ was the firstborn from the dead, and that it was then granted to the just to rise to eternal incorruption and immortality following his leadership. In that case, there still remains this difficulty, how Peter could say—and he said it with absolute truth, since he asserted that Christ, not David, was foretold by that prophecy—that his flesh did not see corruption, but he added that the tomb of David was still with them. And this would certainly not be a convincing argument, if David’s body were no longer there, because, if he had risen at the time of Christ’s death, his flesh would not have seen corruption, but his tomb would still be there. It seems hard that David should not have been in that resurrection of the just, when Christ was of his seed, as is so often, so distinctly and so honorably repeated to his praise. Those words also would be made ineffective that were said to the Hebrews concerning the just people of old: that they provided better things for us “that they should not be perfected without us,” which would happen if they were established in that incorrupt resurrection that is promised for our perfection at the end of the world.

"Ye men, brethren, let me freely speak to you of the patriarch David," etc. And since the apostle Peter had mentioned David, who was regarded by the Jews as a venerable prophet, Peter, taking from David an opportunity for his preaching, showed that David had nonetheless died, and said that his sepulcher was with them while David himself had prophesied that the Lord Christ's flesh would never be subject to corruption. For God raised him again from the dead, and he received the Father's promises in the fullest truth. Peter asserted that the gift which was seen to have been granted had come from the Lord Christ, for it was proven by the example of David's Psalm 109 that he was the Lord. Luke declares that three thousand men, moved to compunction by this preaching, made penance and were baptized.

Fulfilling the prophecy, Peter begins again with a different preface. "Men," he says, "brothers." For whenever one is about to say something of great importance, he employs a familiar preface, calling them brothers. As Stephen also: "Brothers and Fathers, listen." (Acts 7:2) Then he says, "I may speak freely to you concerning the patriarch David." There is no harm there; he uses considerable moderation. For if he had said so plainly that these things were not spoken concerning David, but concerning Christ, it would have seemed harsh, and would have provoked their anger rather than rendered them obedient. But giving much honor to the blessed David, he constructs an unacceptable argument, namely that the testimony concerns Christ, and in this way the whole passage is managed. For he did not add to David's death and burial that he did not rise, but that "his tomb is with us," which is equivalent to "David did not rise."

Having set forth the testimony of David, he adds "men and brethren." When he intends to say something great, he preliminarily employs this expression to encourage and conciliate them. But where there was nothing that could be harmful, he speaks with great moderation. If he had simply said: "This was said by David," he would have appeared harsh and would have aroused their anger rather than made them obedient. But by showing great honor to the blessed David, he achieves the result that the idea that this prophecy was spoken about Christ becomes readily acceptable. His entire speech is constructed in this same spirit. Thus, having said that David "both died and was buried," he did not say "and did not rise," but: "and his tomb is with us to this day." This is equivalent to the expression "and did not rise." Further, he does not pass directly to Christ, but again glorifies David, and through these praises of David the purpose of the discourse is achieved, because this is said so that the Jews, for the sake of the honor they show to David and for the sake of his lineage, would accept the word about the resurrection of Christ, so that if this were not the case (that is, if they did not accept the word about the resurrection), they would both show disregard for the prophecy and undermine respect for themselves.

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.

Let me speak freely - of the patriarch David - In Midris Tillin, it is said, in a paraphrase on the words, my flesh shall rest in hope, "Neither worm nor insect had power over David." It is possible that this opinion prevailed in the time of St. Peter, and, if so, his words are the more pointed and forcible; and therefore thus applied by Dr. Lightfoot: "That this passage, Thou shalt not leave my soul in hell, etc., is not to be applied to David himself appears in that I may confidently aver concerning him, that he was dead and buried, and never rose again; but his soul was left εις ᾁδου, in the state of the dead, and He saw corruption; for his sepulchre is with us to this day, under that very notion, that it is the sepulchre of David, who died and was there buried; nor is there one syllable mentioned any where of the resurrection of his body, or the return of his soul εξ ᾁδου from the state of the dead." To this the same author adds the following remarkable note: I cannot slip over that passage, Hieros. Chagig. fol. 78: Rab. Jose saith, David died at pentecost, and all Israel bewailed him, and offered their sacrifices the day following. This is a remarkable coincidence; and may be easily applied to him of whom David was a type.

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.

David . . . is . . . dead and buried, &c.--Peter, full of the Holy Ghost, sees in this sixteenth Psalm, one Holy Man, whose life of high devotedness and lofty spirituality is crowned with the assurance, that though He taste of death, He shall rise again without seeing corruption, and be admitted to the bliss of God's immediate presence. Now as this was palpably untrue of David, it could be meant only of One other, even of Him whom David was taught to expect as the final Occupant of the throne of Israel. (Those, therefore, and they are many, who take David himself to be the subject of this Psalm, and the words quoted to refer to Christ only in a more eminent sense, nullify the whole argument of the apostle). The Psalm is then affirmed to have had its only proper fulfilment in JESUS, of whose resurrection and ascension they were witnesses, while the glorious effusion of the Spirit by the hand of the ascended One, setting an infallible seal upon all, was even then witnessed by the thousands who stood listening to Him. A further illustration of Messiah's ascension and session at God's right hand is drawn from Psa 110:1, in which David cannot be thought to speak of himself, seeing he is still in his grave.