Sermon Tone Analysis

Acts 2:14–21 (ESV)

14 But Peter, standing with the eleven, lifted up his voice and addressed them: “Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words.

New Testament (2:14–21—The Prophecy of Pentecost)

2:14–15.

In Greco-Roman society, public speakers would normally stand to speak.

15 For these people are not drunk, as you suppose, since it is only the third hour of the day.

2:15-Peter answers the questions (2:12–13) in reverse order.

People usually got drunk at night (cf. 1 Thess 5:7), at banquets, not at 9 a.m.; people might have a hangover in the morning, but they would hardly act drunk.

16 But this is what was uttered through the prophet Joel:

New Testament (2:14–21—The Prophecy of Pentecost)

2:16–18.

“This” (2:16) refers to the speaking in tongues (2:6, 12), which Peter says fulfills Joel’s message about the Spirit of prophecy, perhaps by means of a Jewish qal vahomer (“lesser to greater”) argument: If the Spirit can inspire them to speak languages they do not know, how much more could he inspire them to prophesy the word of the Lord in their own language?

17 “ ‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams;

The ESV Study Bible (Chapter 2)

2:17 The last days are not just in the distant future but were inaugurated at Pentecost (cf. 1 Cor.

10:11; 2 Tim.

3:1; Heb.

1:2; James 5:3; 2 Pet.

3:3) and will continue until Christ’s return.

They are the “last days” in that the coming of the Messiah, long predicted in the OT, has now occurred.

His saving death and resurrection have been accomplished, and now the work of the Holy Spirit in building the church is a key event in the history of salvation that needs to occur before Christ returns.

Most rabbis believed that the Spirit had ceased speaking through human prophets with the last of the OT prophets (Haggai, Zechariah, and Malachi).

Joel’s prophecy of an outpouring of the Spirit on all flesh was understood as referring to a new messianic age.

daughters.

The women in the upper room participated in the gift of the Spirit at Pentecost, further confirming Joel’s prophecy.

Visions and dreams were especially prophetic activity, and Peter underlines this point by adding “and they will prophesy” at the end of 2:18 (not in Joel).

18 even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy.

Peter reads Joel’s “afterward” (2:28) as “in the last days,” a phrase that in the prophets normally meant after the day of the Lord (Is 2:2; Mic 4:1), which fits Joel’s context (Joel 2:30–3:3).

Because the future age was to be inaugurated with the Messiah’s coming, it has been inaugurated in at least some sense because the Messiah, Jesus, had come—a point the outpouring of the Spirit on his followers is meant to demonstrate.

19 And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke;

New Testament (2:14–21—The Prophecy of Pentecost)

2:19.

Joel 2:30 has “wonders” but not “signs”; Peter may add “signs” because he wishes to show that at least some requisite signs took place on earth (Acts 2:22; cf.

Deut 26:8).

“Blood, fire and columns of smoke” is the language of war.2:20–21.

In Joel the sun would be blotted out and the moon discolored especially by the locust (and/or human) invasion (Joel 2:2, 10; 3:15).

Peter suggests that in some anticipatory sense, this final time of God’s salvation for Israel has begun.

20 the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day.

Tongues prove that the Spirit of prophecy has come, which proves that salvation has come, which proves that the messianic era has come, and thus that the Messiah has come.

Peter breaks off his quote from Joel here, but resumes with the final line of Joel 2:32 (“as many as the Lord calls”) at the end of his sermon (Acts 2:39).

Thus his sermon is a standard Jewish (midrashic) exposition of the last line he quoted, and answers the question: What is the name of the Lord on whom they are to call?

In the Hebrew text, “Lord” here is the sacred name of God (Yahweh), which readers in the synagogue would pronounce as the word for “Lord” (Adonai); in the Greek text that Peter probably cites to communicate with hearers from many nations, it is simply the Greek word for “Lord,” but everyone would know that it means “God” here.

21 And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.’

2:19–21 The darkened sun and bloody moon, whether literal or symbolic, indicate the final consummation of the earth.

Peter included the full prophecy even though not all of it was yet fulfilled.

Peter’s quotation from Joel ended with the key verse (Joel 2:32), which assures that everyone who calls upon the name of the Lord shall be saved.

Although the audience would have thought the God of Israel is meant, for Peter the “name of the Lord” that saves is Jesus (see Acts 2:36; cf.

4:12).

Peter’s application of the title “Lord” (Joel 2:32) to Jesus points to his deity.

PETER RELIES ON SCRIPTURE

Acts 2:22–28 (ESV)

22 “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—

People had heard and seen the miracles of Jesus.

23 this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.

2:23 Peter combines a clear affirmation of God’s sovereignty over world events and human responsibility for evil deeds.

GOD’S PLAN

Although Jesus was delivered up according to the definite plan and foreknowledge of God, showing that God had both foreknown and foreordained that Jesus would be crucified, that still did not absolve of responsibility those who contributed to his death, for

HUMAN’S FREEWILL

Peter goes on to say, “you crucified and killed” him.

Though one may not understand fully how God’s sovereign ordination of events can be compatible with human responsibility for evil, both are clearly affirmed here and in many other passages of Scripture (cf.

notes on 3:13–16; 3:17; 4:27; 4:28).

by the hands of lawless men.

Peter also places responsibility on the Gentile officials and soldiers who actually crucified Jesus.

Crossway Bibles.

2008.

The ESV Study Bible.

Wheaton, IL: Crossway Bibles.

24 God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.

25 For David says concerning him, “ ‘I saw the Lord always before me, for he is at my right hand that I may not be shaken;

26 therefore my heart was glad, and my tongue rejoiced; my flesh also will dwell in hope.

27 For you will not abandon my soul to Hades, or let your Holy One see corruption.

The ESV Study Bible (Chapter 2)

2:25–31 Peter quoted Ps. 16:8–11 as a text pointing to the resurrection of Jesus, noting that David spoke of God not abandoning him to death.

He then reasoned that, because David died, the psalm must have been speaking about one of his descendants.

Since Jesus is the only one who conquered death and is a descendant of David, he must be the promised Messiah whom David foresaw.

28 You have made known to me the paths of life; you will make me full of gladness with your presence.’

New Testament (2:22–40—The Preaching of Pentecost)

2:22–28.

Peter quotes Psalm 16 to establish his point (developed in Acts 2:29–32): God would raise the Messiah from the dead.

Some anti-Semites have used texts like 2:23 to attack Jewish people in general, but Peter’s critique of their corporate responsibility (cf. 2 Sam 12:9) is no harsher than that of Old Testament prophets (e.g., Amos, Isaiah, Jeremiah), and cannot rightly be used as if it were.

Acts 2:29–36 (ESV)

29 “Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day.

New Testament (2:22–40—The Preaching of Pentecost)

2:29–31.

Peter argues that the psalm cannot refer to David, because David did see corruption (rot).

(A tomb in David’s honor had been dedicated outside Jerusalem, along with one of Huldah the prophetess.)

Rather, the psalm refers to David’s ultimate descendant, whom everyone agreed to be the Messiah (the anointed king), by definition (Acts 2:30; Ps 132:11; cf.

Ps 89:3–4).

‌2:29 Both the OT (1 Kings 2:10; Neh.

3:16) and early Jewish tradition locate David’s tomb on the south side of Jerusalem.

The traditional tomb location is marked today by medieval Islamic and Christian buildings.

Some suggest that this is where the earliest church met (e.g., Acts 2:44–45).

Thus Peter may be referring to an earlier traditional tomb not far from where he was speaking.

Crossway Bibles.

2008.

The ESV Study Bible.

Wheaton, IL: Crossway Bibles.

30 Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne,

31 he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption.

2:31 he foresaw and spoke about the resurrection of the Christ.

Peter affirms that David, who was not only a king but also “a prophet” (v.

30), was able to foresee that Christ would be raised from the dead.

Throughout the OT God was leading his prophets to predict the events of Christ’s earthly life (cf.

Luke 24:25–27; Acts 3:18; 1 Pet.

1:18–20).

Acts 2:30–31 looks back to the citation in v. 27 and forward to the seating in v. 34, linking Peter’s argument together by an allusion to Psalm 132 and God’s promise to David.

32 This Jesus God raised up, and of that we all are witnesses.

2:32.

The Scripture was clear; they were eyewitnesses that Jesus fulfilled it, and their witness is confirmed by the outpouring of the Spirit, which has no other biblical explanation (2:16–21, 33).

33 Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing.