D C¹ 2:14-47. Among the brethren. D¹ 3:1–4:22. Among the people. C² 4:23–5:11. Among the brethren. D² 5:12-42. Among the people. C³ 6:1-7. Among the brethren. D³ 6:7–8:1-. Among the people
C¹ E¹ 14-36. Peter's address. E² 37-47. Results.
E¹ F¹ 14,15. Appeal. Men of Judea. G¹ 16-21. Reference to Joel. F² 22-24. Appeal. Men of Israel. G² 25-28. Reference to Ps.16. F³ 29-33. Appeal. Men and Brethren. G³ 34-36. Reference to Ps.110.
14: But Peter, standing up with the eleven, lifted up his voice, and said to them (= spoke out, as in v.4. This was an utterance in the power of the Holy Spirit), “All you men of Judaea, and all you all that dwell at Jerusalem (see note on 1:11. The ministry of Peter was to the Circumcision. Cp. Matt.15:24), be this known to you (see note on 1:19), and hearken to my sayings (= attend closely. Gr. enôtizomai. Lit. take into ears):
15: For these are not drunken, as you all suppose (see note in 1:9 "recieved"), for it is but the third hour of the day (i.e. 9 am. Cp. 1 Thes.5:7).
16: But this is that which was spoken through the prophet Joel;
1. "This is that which was spoken by the prophet Joel". There is nothing in the words to tell us what is "this" and what is "that". The word "this" is Emphatic and the word "But", with which Peter's argument begins, sets what follows in contrast. This shows that the quotation was used to rebut the charge of drunkeness-v.13.
So far from these sgns and wonders being a proof that "these men" were drunken, "this", said the apostle, is "that" [same kind of thing] which Joel prophesied would take place "In the last days". Peter does not say these were the last days, but this [that follows] is what Joel says of those days. He doesn't say "then was fulfilled", nor "as it is written", but merely calls attention to what the prophet said of similar scenes yet future.
Therefore to understand what Peter really meant by "this is that", we must turn to the prophecy of Joel. And in order to understand that prophecy, we must see exactly what it is about.
Is it about the Christian Dispensation? or,
The dispensation of Judgement which is to follow it? or,
Is it about the Jew and the Gentile? or,
Is it about the Church of God?
2. The Stucture gives the scope of Joel as a whole, and a detail of B in which occurs the "signs" to which Peter points in connection with "this is that". From this it will be seen that the prophecy of Joel links up with the last clause of the "Song of Moses" in Deut.32:43 (see Rev.15:3), which ends:-
"And He will be merciful to His Land and to His People."
So Joel 2:18 begins:-
"Then will Yehovah be jealous for His Land, and pity His People"
Detail of B above:
B a¹ 2:18,19. Good bestowed. Land and People.
b¹ 2:20. Evil removed. Enemy cut off.
a² 2:21-32. Good bestowed. Land and People.
b² 3:1-16-. Evil removed. Enemy cut off.
a³ 3:-16-18. Good bestowed. Land and People.
b³ 3:19. Evil Removed. Enemies cut off.
a4 3:20,21. Good bestowed. Land and People.
"THIS" therefore, is "THAT". It is the subject matter and remote context of Acts 2:16. It concerns Yahaveh's Land and Yyahaveh's People, and has consequently nothing to do with the church of this Dispensation (see note on Acts 2:47). Peter calls "the house of Israel"-v.36- to the very repentance spoken of in the call to repentance of Joel-1:14-2:17; see A in Structure.
3. But the key to the correct understanding of Peter's quotation lies in the word "afterward" of Joel 2:28. The question is, after what? This we can learn only from Joel himself. Peter does not explain it, nor can we understand it from Peter's words alone.
The Structure shows us that the whole subject of 2:18-3:21 is - evil removed from the Land and the People, and blessings bestowed on both; and these are set forth alternately. In 2:28,29 we have spiritual blessings connected with the temporal of the previous verses, introduced thus:
"And it shall come to pass AFTERWARD,
that I will pour out My Spirit upon all flesh,"&c.
After what? The answer is AFTER the temporal blessings of vv.23-27. It is important to note that the temporal precede the spiritual blessings. The Holy Spirit was NOT poured out on all flesh at Pentecost: only on some of those present. None of the great signs in heavens and on earth had been shown. No deliverance took place in Jerusalem: both Land and People were still under the Roman yoke.
4. Thus, from a carefull study of the two passages, it will be seen that there is a wide divergence between the statements of apostle and prophet on the one hand, and the general belief of Christendom, which the majority hold so tenaciously, not to say acrimoniously, that "the church" was formed at Pentecost, on the other (see note on Act 2:47).
(a) There can be no mistake about the meaning of Joel's word "afterward". It is not the simple Heb. word 'ahar = after [Gen.5:4], but the compound 'aharey-ken = after that [as in Gen.6:4].
(b) It is therefore certain that the word "this" in Acts 2:16 refers to what follows, and not to what preceds; to the future events predicted by Joel, and not to those then taking place in Jerusalem.
(c) As Joel speaks of no gift of tongues, "this" cannot refer to these Pentecost tongues, the outstanding cause of all the wonder and excitement.
(d) None of the things detailed in vv.17,19 came to pass. "This" therefore could not be the fulflment of Joel's prediction, as the "pouring out" was only on the apostles and those associated with them.
5. To sum up: As we have seen, there is in Acts 2:16 no fulfilment of Joel's prophecy either expressed or implied, and Peter's argument narrows down to this, namely that a charge of drunkeness can no more be sustained against "these" than it can be against those in the yet future scenes spoken of by Joel, when the wondrous spiritual blessing will be poured out on ALL flesh AFTER THAT, that is after all the temporal blessings spoken of have been bestowed upon Israel' Land and Israel's People. IT HASN"T HAPPENED YET FOLKS. NOBODY has spoken the Pentecost tongue since the apostles spoke it. Do not be decieved. The evidence of the presence of the Holy Spirit, so you can tell the True from a person immitating it is, ALL the languages of the world coming out of ONE mouth WITHOUT an interpreter. Anything else is a fake and is evil.
17: ‘And it shall come to pass in the last days’ (Started in 1948 A.D. The parable of the fig tree. Cp. Mark 13. See Gen.49:1), says Yahaveh, I will pour out of My Spirit upon all flesh (A Hebraism. Cp. Isa.40:5 66:24. Luke 3:6. John 17:2.): and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
18: And on My servants and on My handmaidens (= bondmaids) I will pour out in those days of My Spirit; and they shall prophesy:
19: And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke (Cp. Mt. St. Helens which occured on Pentecost day in 1980 A.D. Cp. the 12 times the word "smoke" appears in Rev.):
20: The sun shall be turned into darkness (= changed. Cp. the eclipses of the moon in 1997-98. 4 eclipses with a 6 month period inbetween = 6,6,6 = 18 = bondage), and the moon into blood, before that great and notable day of the Lord come (Gr. epiphanês. The verb epiphainô = to shine, show light upon. In Joel, the word is "terrible". The kindred noun epiphaneia, is used of the LORD's comming. 2 Thess.2:8. 1 Tim.6:14, &c.):
21: And it shall come to pass, that whosoever (see Eph.1:4) shall call on the name of Yashua shall be saved. (Cp. 7:59; 9:14; 22:16. Rom.10:12-14. 1 Cor.1:2.)
22: All you men of Israel, hear these words; Yashua the Nazarene, a Man (Gr. anêr = an adult male person. Lat. vir, an honourable title as distinct from a mere "man"; hence used of a husband) approved (= set forth, or commended) of Yahaveh to you by miracles (= powers) and wonders and signs, which Yahaveh did through Him in the midst of you, as you all yourselves know:
23: Him, being delivered by the determined counsel and foreknowledge of Yahaveh (see Ps. 22), you all have taken, and (text omits.) by wicked hands have crucified and slew (= nailed up to the cross. Slew = Gr. anaireô, take off, or away):
24: Whom Yahaveh has raised up (means to make to stand up, i.e. to raise up, or to rise up, arise, rise again. Refers to the Resurrection. Cp. 13:32,33), having loosed the pains of death (= birth-pangs): because it was not possible that He should be holden by it (It was not possible that death could hold Christ because He was the Victor of death. That was His purpose).
25: For David speaks with reference to Him (Ps.16:8-11), ‘I saw before me Yehoshua through every event before my face (Lit. in the eyes of me), for He is on my right hand, in order that I should not be moved (= shaken. The enemy is not going to move or shake you):
26: Therefore (= On account of this) did my heart rejoice, and my tongue was glad (= rejoiced exceedingly. See Matt.5:12. 1 Pet.1:8; 4:13); moreover also my flesh shall rest in hope (Lit. tabernacle. See Matt.13:32. Mark 4:32. Luke 13:19):
27: Because You will not leave (= forsake, abandon) me in hell (Gr. Hadês; used by the Greeks for the unseen world. See Appendix 131 in Companion Bible), neither will You give Your Holy One to see corruption (Mostly as rendered of Heb. hå îd = grace or favor. See Deut.33:8. Ps.16:10; 52:9).
28: Thou made known to me the ways of life; You shall make me full of joy with Your countenance.
29: Men and brethren, I may freely (= with frankness) speak to you of the patriarch David (Applies to Abraham and the sons of Jacob, as founders of the nation, and to David, as founder of the monarchy), that he is both dead and buried, and his sepulchre is among us untill this day (= tomb, as in Mark 5:5. Cp.7:16. Luke 23:53).
30: Therefore being a prophet, and knowing that Yahaveh swore by an oath to him (See 2 Sam.7:12), that of the fruit of his loins, according to the flesh, He would raise up Christ to sit (The text reads "He would set one") on His throne (i.e. Yahaveh's Throne. Cp. 1 Chron.29:23, and see Ps.2:6);
31: He seeing this before (= fore-seeing it) spake of the resurrection of the Christ (This is the Greek translation of the Heb. Messiah. Christos has the same meaning, from chriô, to anoint. Hence the Noun is used of for the Messiah, and in the Gospels should always be translated "Messiah", as well as in Acts, and sometims i the latter Books of the N.T.), that, He was not left (Gr. kataleipô, but the text reads forsake, as in v.27) in Hades, neither His flesh saw corruption (His flesh did not go through that state of returning to dust as David's did. He was transfigured).
32: This Yashua Yahaveh raised up, of which we all (i.e. the 12) are witnesses (see note on 1:8).
33: Therefore being by the right hand of Yahaveh exalted (see note on John 12:32), and having received from beside the Father the promise of the Holy Spirit (see 1:4), He has shed forth this (same as "pour out" in vv.17,18.), which you all see and hear.
34: For David is not ascended (= went not up. Therefore still sleeping. Cp. 13:36) into the heavens (see Matt.6:9,10): but he says himself, ‘Yahaveh said to my Yashua, Sit You on My right hand,
35: Until I make Your foes Your footstool’ (= the footstool of Your feet. See Ps.110:1).
36: Therefore let all the house of Israel (see v.14) know assuredly (see note on "safely", Mark 14:44), that Yahaveh has made that same Yashua, whom you all crucified, both Lord (as in 1 Cor.8:6) and Messiah.”
E² H e 37. Conviction. f 38-40. Apostle's Counsel. g 41-. Converts. J h -41. Souls added. i 42. Continuance. H e 43-. Fear. f -43. Apostles' Miracles. g 44,45. Converts. J i 46,47-. Continuance. h -47. Souls added.
37: Now when they heard this, they were pierced through in their heart, and said to Peter and to the rest of the apostles, “Men and brethren, what shall we do?”
38: Then Peter said to them, “Repent, and be baptized every one of you in the name (For the formula of baptism, see Ap. 185 in the CB. Note the frequent use of "the name" in the Acts. Cp.3:6,16; 4:10,12,17,18,30 &c. See also Gen.12:8. Ex.3:13-15; 23:21) of Yashua as Messiah for the forgiveness of sins, and you all shall receive the gift of the Holy Spirit (= free gift, Gr. dôrea. See John 4:10. Always used of Divine gifts. The word dôron is always used of man's gifts, except in Eph.2:8).
39: For the promise is to you, and to your children, and to all that are afar off (Lit. unto far, i.e. the Dispersion of them and the Gentiles. Cp. 22:21. Eph.2:13,17), even as many as Yahaveh our Elohim shall call to Himself” (He calls. You have to answer).
40: And by many other words did he earnestly testify and exhort, saying, Save yourselves away from this crooked generation (= the days of vv.17-21).
41: Then they that received fully his word were baptized:
and the same day there were added to them about three thousand souls (Cp. this with v.37. Some people are a little slow).
42: And (take note of the many "ands") they continued stedfastly (see 1:14) in the apostles' teaching and the fellowship, and in breaking of bread (this was the common meal. Cp. vv.44,46 nd Matt.14:19. Isa.58:7), and in the prayers (Cp. 3:1).
43: And fear (= alarm or fright) came to every soul:
and many wonders and signs were done by the apostles (= by the Holy Sprit through the Apostles).
44: And all that believed were together (see v.1), and had all things common;
45: And sold their possessions and goods, and parted them to all men (i.e. to the believers), as any one had need.
46: And they, continuing daily with one accord in the temple courts, and breaking bread at home, were partaking of their food (Gr. trophê, nourishment) with gladness and singleness of heart,
47: Praising Yahaveh (Gr. aineô. Always used of Praising God), and having favour in regard to all the people.
And Yehoshua added to the church (The text omits) daily such as should be saved (= the saved).
D¹ K 3:1-11. Miracle. Performed. L M¹ 3:12-26. Answer to People. N¹ 4:1-7. Arrest. M² 4:8-12. Answer to Rulers. N² 4:13-18. Decision. M³ 4:19-20. Answer to Rulers. N³ 4:21-. Release. K 4:-21-22. Miracle. Result.
K k 1. In the Temple. m 2. The Beautiful Gate. n 3-9. The Lame Man healed. m 10. The Beautiful Gate. k 11. Solomon's Porch.
2: And a certain (= some one, a certain one) man being lame (Gr. huparchô = subsists or exists, not the verb "to be", see note on Luke 9:48) from his mother's womb was carried, whom they were laying (i.e used to lay) daily towards the gate of the temple which is called Beautiful (Probably the East gate, which, Josephus says, "was of Corinthian brass and greatly excelled those that were only covered over with silver and gold". [Wars 5. §3]), to ask (Gr. aiteô = to ask for something to be given [not done]) alms (Gr. eleêmosunê; from eleos; compassionateness, i.e. [as exercised towards the poor] beneficence, or [concretely] a benefaction. This was shortened into "aelmesse", and then into "alms") from them that entered into the temple;
3: Who seeing (Gr. eidon, implying not the mere act of seeing, but the actual perception of the object) Peter and John about to go into the temple asked (Gr. erôtaô = to ask or request a person to do [rarely to give] something) an alms (Lit. to recieve an alms).
4: But Peter, fastening his eyes (Gr. atenizô = to fix the eyes intently on) upon him with John, said, “Look upon us.” (Gr. blepô = to have the power of seeing, to use the eyes, to look at; used of the act of looking, even though nothing be seen. Hence, to observe accurately and with desire; used of mental vision, and implying more contemplaton than perception)
5: And he gave heed to them, expecting (Gr. prosdokaô = to watch for anything,expect and thus look or wait for) to receive something of them.
6: Then Peter said, “Silver and gold have I none (= belong not. Apart from Peter's lack, it was unlawful by Rabbinical ruling to carry a purse into the Temple); but such as I have this I give you: In the name of Yehoshua the Messiah the Nazarene rise up (Gr. egeirô = to rouse from sleep, to awake) and walk.
7: And he took (Gr. piazô = to squeeze, i.e to seize gently by the hand. See note on John 11:57) him by the right hand, and raised him up: and immediately his feet and ankle bones were strengthened.
8: And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising Yehovah.
9: And all the people saw him walking and praising Yehovah:
10: And they knew (Gr. epi-ginôskô = to know thereupon, to become thoroughly acquainted with; to know thoroughly and accurately, recognize. See 1 Cor.13:12) that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement (Gr. ekstasis, ecstacy. See note on Mark 5:42) at that which had happened to him.
11: And as the lame man which was healed (the text read "he") held Peter and John, all the people ran together unto them in the porch that is called Solomon's (see note on John 10:23), greatly wondering (Cp. Mark 14:33. This miracle was significant of Israel's restoration. Isa.35:6. Cp. Matt.11:5).
O¹ 12-16. Explanation. O² 17-26. Application.
O¹ o 12. Miracle. Negative. Not by man's power. p 13-. God glorified His Servant Yehoshua. q -13. You all denied Him. q 14,15-. You all killed Him. p -15. God. Raised Him. o 16. Miracle. Positive. By His Name.
12: And when Peter saw it, he answered to the people, ‘All you men of Israel (Lit. Men, Israelites. See note on 1:11), why marvel you all at this? or why look you all so earnestly to us (Gr.atenizô, see v.4), as though by our own power (Gr. dunamis = inherent power; the power of producing itself. See 1:8) or holiness (= godliness, Gr. eusebô = to be pius or devout towards any one; to act with reverence, repect, and honor) we had made him to walk?
13: Yahaveh of Abraham, and of Isaac, and of Jacob, Yahaveh of our fathers, has glorified His Son (= Servant. Cp. Isa.42:1; 49:6. Matt.12:18) Yashua;
whom you all delivered up (See note on John 19:13), and denied (cp. John 19:15) Him (texts omit) in the presence of Pilate, when he was determined (Lit. he having decided) to release Him.
14: But you all denied the Holy One (Cp. 4:27, 30. Isa.29:23; 43:3; 49:7) and the Just (Gr. dikaios, also means righteous. Cp. 7:52; 22:14), and desired (Gr. aiteô, see v.3 ) a man a murderer to be granted (Gr. charizomai = give as an act of grace; hence forgive) to you;
15: And killed the Prince (Gr. archêgos = leader; one who stands at the head or beginning [archê] of a list, or rank. Here, 5:31. Heb.2:10; 12:2) of life (Gr. zôê = life in all its manifestations; from the life of God down to the lowest vegetable.It is life in activity, and ths especially is the opposite of death. It involves resurrection life and eternal life; and hence, as such, is the "gift of God" [Rom.6:23. 1 John 5:12]),
whom Yahaveh has raised from the dead (Gr. nekrôn); whereof we are witnesses (Gr. martur.See note on 1:8).
16: And His name upon faith (Gr. pistis = the living, Divinely inplanted principle) of His name has made this one strong (see v.7), whom you all see (Gr. idou = See! Behold! calling attention to something external to one's slf) and know: yea, the faith which is by Him has given him this perfect soundness (Lit. wholeness. Gr. holoklêria. Cp. 1 Thess.5:23. Heb.2:4) in the presence of you all (Lit. over against. Gr. apenanti. Here, 17:7. Matt.21:2; 27:24,61. Rom.3:18).
O² r¹ 17,18. Prophecy. Christ's Death. s¹ 19,20. Repentance. Pardon. Refreshing. r² 21,22. Prophecy. Christ's Rule. s² 23. Disobedience. Destruction. r³ 24,25. Prophecy. All blessed in Christ. s³ 26. Sin Forsaken. Blessing.
17: And now, brethren, I know that according to ignorance you all did it, as your rulers also did.
18: But those things, which Yahaveh before announced before by the mouth of all His prophets, that Messiah (text reads, "His Messiah") should suffer, He has fulfilled (See 1:16; 2:2,28).
19: Repent you all therefore (Gr. metanoeô = to change one's mind, always for the better, and morally. Not merely to forsake sin, but to change one's apprehension regarding it. It answers to the Latin resipisco = to recover one's senses, to come to one's self), and be converted (= turn you all again to Me. Jer. 3:7,14,22, &c.), that your sins (Gr. hamartia = a failing to hit the mark; aberration from prescribed law. In the N.T. always used in a moral sense = a sin, whether by omission or commission, in thought, word, or deed) may be blotted out (= wipped out, the blotting out. Here, Col.2:14. Rev.3:5; 7:17; 21:4), in order that (always an expression of purpose. Cp. 8:15,24; 9:2,12,17,24, &c.) times of refreshing may come from the presence of Yahaveh;
20: And He shall send (Gr. apostellô = to send forh, or off, or away from [as a messenger, or with a commission], the sender remaining behind; impying authority on the part of the sender) Yashua the Messiah, which before was preached to you (Gr. prokêrussô = to proclaim [as a herald], from kêrux, a herald; without referrence to the matter proclaimed; and without including the idea of teching. But the text reads procheirizomai, to chose or appoint before, as in 22:14; 26:16):
21: Whom heaven (see Matt. 6:9,10) must receive until the times of restitution (Gr. apokatastasis = to re-establishment from state of ruin) of all things, which Yahaveh spoke (Gr. laleô = to talk or use the voice, without reference to the words spoken) by the mouth of all His holy prophets since the world began. (There is nothing new about this)
22: Indeed Moses (Moses is referred to 19 times in Acts. See note on Matt.8:4) truly said (see Deut.18:15-19. So Peter claimed Deuteronomy as the work of Moses) to the fathers (the text omits), ‘A Prophet (cp. John 1:22,25) shall Yahaveh your Elohim raise up to you out of your brethren, as He raised up me; Him shall you all hear according to all things whatsoever He shall speak to you (The reference is to Deut.18:15).
23: And it shall come to pass, that every soul (Gr. psuchê, used of man as an individual [just as we speak of a ship goingdown with evety soul on board]), which will not hear that Prophet, shall be utterly destroyed (Gr.exolothreuomai. Only here, Frequently in Sept. About 80 timesas rendering of kårath, cut off. See Gen.17:14. Ex.30:33; 31:14. The quotation is from Deut.18:18,19. Here the Holy Spirit gives the solemn meaning of "I will require it of him", as being destruction from among the people. Cp. Mal.4:1) from among the people.’
24: Yes, and all the prophets from Samuel (Samuel was the first great prophet and spokesman of God after Moses.) and those next in order (Gr. kathexês. Only used by Luke, here, 11:14; 18:23. Luke 1:3; 8:1), as many as have spoken, foretold also of these days (see v.16. I.e the comming of Messiah).
25: You all are sons (Gr. huios) of the prophets, and of the covenant (Gr. diathêkê. Cp. Luke 1:72. For this Hebraism, "sons of the covenant", cp. att.8:12; 9:15. Luke 16:8) which Yahaveh covenanted with our fathers, saying to Abraham, ‘And in your seed (i.e. Christ. See Gal.3:16) shall all the families of the earth be blessed.’ (All families, not because from Abraham, but thru acceptance of Messiah Who was born from Abraham)
26: To you first Yahaveh, having raised up his Son Yashua, sent Him to bless you” (Greatest gift ever given to man), in turning away every one of you from his iniquities (Gr. ponêria = depravity; iniquity, the wicked act of the evil nature).
