Today's reading tells us about that triumph of the Kingdom which Jesus promised His disciples. And this triumph...
Today's reading tells us about that triumph of the Kingdom which Jesus promised His disciples. And this triumph proved to be nothing other than the descent of the Holy Spirit upon the apostles, described by the evangelist in such detail (vv. 1-4). At first glance, this description contains all the traditional elements characteristic of the Old Testament prophetic tradition: in ancient times the action of the Spirit of God at times manifested itself as the blowing of wind (2 Sam. 5:22-24), and the presence of God, usually called "glory" in the Bible, often resembled fire or light (Exod. 40:34-38). But now this presence touches not only those who were in the room. It spreads also to those who listened to the apostles in the streets of Jerusalem. And they perceive the apostles' preaching as though the apostles were speaking in the native languages of the pilgrims who had come to Jerusalem for the feast from many different countries (vv. 5-13).
The point, of course, is not that the apostles suddenly acquired some supernatural ability with foreign languages. Even if this had been so, in the streets of Jerusalem during the feast of Shavuot (Pentecost) so many nations and languages were represented that the apostles would not have been able to preach to everyone at once, even if each of them had actually begun speaking some foreign language: in the list given by the evangelist, which is plainly incomplete, there are clearly more than twelve. The point, it appears, is that those who listened to the apostles also found themselves in the Kingdom, where there are no language barriers. Here meanings are perceived not through the word but directly, from heart to heart, while their embodiment takes place already in the listener's soul, which naturally expresses what has been received in the words of its native language. Thus the Savior's words about the Kingdom and the Spirit, spoken to the apostles during the Ascension, were fulfilled (Acts 1:8).
But Pentecost was only the beginning of the history of the Kingdom entering the world, and now the apostles understood this perfectly. Thus Peter, on the one hand, speaks of the end of time, which has already come (vv. 14-21), and on the other hand, of the new era that began after the Savior's resurrection (vv. 25-36). The main meaning of his preaching is that it is still not too late to turn and accept the crucified and risen Messiah; although the last day has already arrived, the gates of the Kingdom are still by no means closed. On the contrary, they are thrown wide open for everyone who is ready to enter (vv. 37-40).
Such witness was extremely unusual: according to traditional ideas, only judgment was associated with the end of time, and there was no talk of conversion; it was thought too late to repent on the day of judgment. But now it turned out that the history of salvation was, in essence, only just beginning, and that everyone had a chance for it, even those who were directly or indirectly involved in the death the Savior had to die on the cross (vv. 36-38). Thus earthly history ended and the history of the Kingdom entering the world began.
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2:23 Him, being delivered by the determinate counsel and foreknowledge of God - The apostle here anticipates an objection, Why did God suffer such a person to be so treated? Did he not know what wicked men intended to do? And had he not power to prevent it? Yea. He knew all that those wicked men intended to do. And he had power to blast all their designs in a moment.But he did not exert that power, because he so loved the world!Because it was the determined counsel of his love, to redeem mankind from eternal death, by the death of his only - begotten Son.
2:24 Having loosed the pains of death - The word properly means, the pains of a woman in travail. As it was not possible that he should be held under it - Because the Scripture must needs be fulfilled.
2:25 Psa 16:8.
2:27 Thou wilt not leave my soul in hades - The invisible world.But it does not appear, that ever our Lord went into hell. His soul, when it was separated from the body, did not go thither, but to paradise, Luk 23:43. The meaning is, Thou wilt not leave my soul in its separate state, nor suffer my body to be corrupted.
2:28 Thou hast made known to me the ways of life - That is, Thou hast raised me from the dead. Thou wilt fill me with joy by thy countenance - When I ascend to thy right hand.
2:29 The patriarch - A more honourable title than king.
2:30 Psa 89:4, etc
2:32 He foreseeing this, spake of the resurrection Of Christ - St.Peter argues thus: It is plain, David did not speak this of himself. Therefore he spake of Christ's rising. But how does that promise of a kingdom imply his resurrection? Because he did not receive it before he died, and because his kingdom was to endure for ever, Act 7:13.
2:33 Being exalted by the right hand of God - By the right hand; that is, the mighty power of God. Our Lord was exalted at his ascension to God's right hand in heaven.
2:34 Sit thou on my right hand - In this and the following verse is an allusion to two ancient customs; one, to the highest honour that used to be paid to persons by placing them on the right hand, as Solomon did Bathsheba, when sitting on his throne, Ki1 2:19; and the other, to the custom of conquerors, whoused to tread on the necks of their vanquished enemies, as a token of their entire victory and triumph over them.
2:35 Until I make thine enemies thy footstool - This text is here quoted with the greatest address, as suggesting in the words of David, their great prophetic monarch, how certain their own ruin must be, if they went on to oppose Christ. Psa 110:1.
2:36 Lord - Jesus, after his exaltation, is constantly meant by this word in the New Testament, unless sometimes where it occurs, in a text quoted from the Old Testament.