(δ) On the early morning of Pentecost the dis- ciples were all gathered together in one of the many chambers (οἶκοι) of the temple (v.?; for this sense of οἶκος cf. e.g. Jer 42 (36) 4 43 (36) 10. 13, Jos. Ant. Vu. iii. 2). The chambers and courts of the temple were crowded with worshippers from amon ‘the dwellers at Jerusalem’ (v.° τὸ πλῆθος ; οἵ. 21°, Lk 119), to whom ‘immediately after midnight the Temple gates [had been] thrown open’ (Edersheim, The Temple p. 228). Such in all probability was the place* and such the audience of St. Peter’s speech, after the Spirit had been given and His presence attested by the gift of tongues. A strong case can be made out for the opinion that St. Peter spoke in Greek (T. K. Abbott, Essays p. 129ff. ; Salmon, Introduction® p. 172 ἴ. ; on the other side see Neubauer in Studia Biblica i. p. 62ff.).+ The speech begins as an ἀρθϊοσια (v.15); it ends with a proclamation of the crucified Jesus of Nazareth as the Sovereign Messiah (v.*),
Ac 21436, Jesus, the enthroned Messiah.
(1) Vv.1#21, The charge of drunkenness is disproved (a) by the circumstances, ‘ the third hour of the day’; (b) by the fact that the phenomena correspond to Joel’s prophecy (J1 278-82 (31-5),
ἢ Vv.2204, Jesus of Nazareth was accredited as God’s mes- senger to Israel by Divine miracles; according to God’s eternal counsel He was surrendered to the Jews, murdered by them through the instrumentality of Gentiles, raised from death by God Himself—the necessary issue.
The Divine purpose and action are throughout emphasized.
(8) Vv.2%-82, This necessity was foreshadowed in David’s pro-
hecy (Ps 15(16)5). His words could not apply to himself.
erefore, as a prophet, in view of the promised dynasty (Ps 131 aera 28 712), he foresaw and spoke of ‘the raising up of the anointed one’—a prophecy finally fulfilled in the Resurrection.
(4) Vv.33-35, The Resurrection involved the exaltation through the Divine action. The exalted Messiah receives from the Father, and gives, the promised Spirit.
It is impossible that the exaltation should be interpreted of David ; for David spoke of ‘his lord,’ seated at God's right hand (Ps 109 (110) 1),
(5) V.°6, The duty, therefore, of all Israel (the ‘Dispersion’ and the dwellers at Jerusalem alike) is to acknowledge God’s action in constituting the victim of their malice the Anointed One and the Sovereign King—Képios "Incovs Χριστός.
_ The result of St. Peter’s speech was the convic- tion of his hearers. In answer to their question, ‘What shall we do?’ (cf. Lk 3! 8), he urges—(1)
the ‘seven steps’ due to assimilation to Ezk 40822), See also Western’ readings in 811. 14 414 24 529 824 1018. 15. 19. 26. 39. 41 1117 125. 7. 17 157. 12,
* The supposition that the events described in Ac 2 took place in the temple is in itself natural ; it explains several details of the history ; and it is in complete harmony, it is believed, with Lk’s language.
t The internal evidence of the speeches in the Acts (see below, ΡΒ 766) appears to the present writer a complete refutation of
he theory which rega\ them as the simple invention of the
author of the book, and a ES that with varying accuracy
they represent what was said on the several occasions, That the author of the Acts, however, is responsible for their present literary form and for much of their language is a view = ahs consistent with a belief in their substantial fidelity. Ὁ is quite possible that St. Peter and St. Luke met at Rome a important point for the criticism of the Gospel and the
PETER (SIMON)
that they should repent, i.e. of the great national sin of rejecting the Messiah ; (2) that each should be baptized in the name of Jesus Messiah; (3) such baptism having as its result forgiveness, (4) and leading on to the bestowal of the special gift of the Spirit.
With the day of Pentecost the life of the Church as a society, quickened and endowed with the gifts of the Spirit, began.
(c) How long a time elapsed between the day of Pentecost and the evening when St. Peter worked the ‘notable sign’ on the cripple at the Beautiful Gate there is no evidence. The miracle was wrought ‘in the name of Jesus Messiah, the Nazarene.’ The man healed was a well-known object of pity, and his restoration at once drew ‘all the people’ round him and Peter and John in the great eastern portico of the temple. To them St. Peter proclaims Jesus as the Restorer.
Ac 812-28, Jesus, the glorified Servant, the Restorer.
(1) Vv.1216, The miracle was not the work of the apostles; it wasan incident in the unbroken history of Redemption. For the name of Jesus, the Servant of the God of the Fathers, rejected and slain by Israel, raised and glorified by God, was the source of restoration.
(2) Vy.17-26, Israel’s present position, duty, and hope. (a) The ‘sufferings of the Messiah’ were due, on the human side, to the crime of Israel’s ignorance, on the Divine side to the action of God in fulfilment of His utterances through the prophets. (6) Consequently (οὖν) there is a present call to natio: repent- ance, such repentance issuing in (1) forgiveness ; (2) the advent of ‘seasons of refreshing’ ; (3) the final mission of the Messiah as the Restorer of all things. (c) Israel’s present opportunity was foretold by Moses and all the prophets. Of this prophetic line and of the first covenant those present are the heirs. To them belongs a priority in the blessings which spring from God’s act in raising up and sending His Servant, whose work reaches to the conversion of each Israelite.