d) Peter’s Discourse (Acts 2:14–38)
After the exordium (Acts 2:14), Peter briefly shows that this accusation cannot stand (Acts 2:15), but rather that the prophecy concerning the outpouring of the Spirit of God is now being fulfilled (Acts 2:16–21). Since this prophecy refers to the messianic time (“in the last days”), he then directs his discourse (Acts 2:22) to proving that Jesus is the Messiah. This he demonstrates from the resurrection: for David had already prophesied concerning the resurrection of the Messiah promised to him. But Jesus has risen, as the apostles are witnesses; therefore Jesus is the Messiah who, having been taken up into glory, has sent the Holy Spirit. Therefore, the one whom they killed has been declared by God both Lord and Messiah (Acts 2:22–36).
As in Acts 1:15, so here also Peter acts as the chief of the apostles: there he showed care and concern for the apostolic college; here he acts to bring as many as possible into the fold of Christ. He begins to carry out the duties of his office nobly and courageously.
Acts 2:14: “But Peter, standing with the eleven”—σταθείς (“having stood,” cf. 5:20; 17:22; 27:21). By the very wording (“with the eleven”), Peter is designated as their leader and prince. “He lifted up his voice”, with great confidence and strength, and “spoke”—ἀπεφθέγξατο, a more solemn term (cf. v. 4), indicating that Luke introduces the speech with a certain solemnity.
“Men of Judea and all who dwell in Jerusalem”—οἱ κατοικοῦντες (cf. v. 5): “let this be known to you, and give ear to my words”—ἐνωτίζειν (in the LXX for האזין, “to give ear”). He arouses and demands attention.
He speaks in Aramaic, which even those Jews who had long dwelt in the city would certainly understand. Some think that by a new miracle even foreigners of different languages understood him, but there is no indication of such a marvel; therefore it should not be asserted.
Acts 2:22: “Men of Israel”—a title of honor and dignity (cf. Gen 32:28; Acts 5:10). “Hear these words”—he does not say “obey,” but “hear,” which is not burdensome. Note how he says nothing lofty at first, but begins from what is more humble.
“Jesus the Nazarene, a man approved by God among you”—known to you, “by mighty works and wonders and signs which God did through him in your midst, as you yourselves know.” To show that Jesus is the Messiah, he begins from what was done in the sight of all. He does not say that Jesus did these things, but that God did them through him, speaking modestly to draw them in, and calling them as witnesses.
Acts 2:23: “This one, delivered up by the definite plan and foreknowledge of God”—for God so loved the world that He gave His only-begotten Son (John 3:16). The Father, according to His determined counsel, handed Jesus over, permitting Him to fall into the power of His enemies, into suffering and death: “the cup which the Father has given me, shall I not drink it?” (John 18:11). Thus what happened to Jesus was foreknown by God from all eternity: He knew that the Jews would bring about His death and decreed that Jesus would die for the salvation of mankind (cf. Rom 8:32).
Thus Peter anticipates a tacit objection: how could God’s envoy suffer such a shameful death? God foresaw the malice of the Jews, permitted it, and thus they fulfilled the words of the prophets (cf. Acts 13:27).
“By the hands of lawless men”—Pilate and the soldiers—“you crucified” (προσπήξαντες, “having fastened [him]”)—that is, affixed to the cross—and killed him. Though the Roman governor condemned Him, it was under the pressure of their cries and threats. As Augustine says, they killed Him “with the sword of the tongue” (cf. Ps. 63:3), since they compelled the Roman judge.
Now he proposes to them the sign of divine approval which Jesus Himself had foretold:
Acts 2:24: “Whom God raised up, having loosed the pains of Hades”—that is, the bonds of Sheol (שְׁאוֹל). The Hebrew speaks of חבלי שאול (“cords of Sheol”) or חבלי מות (“cords of death”); the LXX renders ὠδῖνες (“pains,” “birth pangs”). “Because it was impossible for him to be held by it.”
Since Jesus did not manifest Himself to the whole people after the resurrection, Peter prudently proves it from prophecy before appealing to apostolic testimony. Thus minds are prepared to understand the resurrection of the Messiah.
Acts 2:25: “For David says concerning him”—the words refer to Christ:
“I foresaw the Lord always before me, for He is at my right hand that I may not be shaken” (Ps 15[16]:8).
Acts 2:26: “Therefore my heart was glad and my tongue rejoiced” (LXX; Hebrew כבודי “my glory,” i.e., my soul); “moreover my flesh shall rest in hope.”
Acts 2:27: “For you will not abandon my soul to Hades, nor let your Holy One see corruption”—διαφθοράν. The Hebrew שחת means “corruption” or “decay” (cf. Job 17:14: “I said to corruption, you are my father”). Thus it must be understood here, as in the parallel member.
Acts 2:28: “You have made known to me the paths of life… you will fill me with joy with your presence” (Hebrew: “fullness of joy before your face”).
With a more familiar address, he now explains the prophecy:
Acts 2:29: “Men, brothers”—he speaks to their hearts, showing love. “Let me speak freely” (ἐξόν… παρρησίας) concerning the patriarch David: he died and was buried, and his tomb is with us to this day.
Acts 2:30: “Being therefore a prophet, and knowing that God had sworn an oath to him that one of his descendants would sit upon his throne” (cf. 2 Sam 7:12–13; Ps 132:11).
Acts 2:31: “He foresaw and spoke of the resurrection of the Christ: that he was not abandoned to Hades, nor did his flesh see corruption.” (Peter also speaks of Christ’s descent in 1 Pet 3:19.)
Thus the oracle is fulfilled in Jesus, as confirmed by eyewitnesses:
Acts 2:32: “This Jesus God raised up, of which we are all witnesses.”
Once the resurrection is accepted, the exaltation is easily believed:
Acts 2:33: “Exalted therefore by the right hand (or power) of God”—better understood as “by the power of God” rather than “to the right hand,” though the latter is grammatically possible.
There is a progression: first the exaltation is stated, then its nature is explained:
“Having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear.” The Spirit had already been promised in messianic prophecies (cf. Ezek 11:19; 36:26; Isa 44:3), and John the Baptist had announced it (Matt 3:11). The visible and audible effects testify to it.
As Chrysostom notes, Peter unfolds Christ’s dignity step by step: now he says, “He has poured out.” What Peter teaches, he teaches as instructed by Christ Himself (cf. John 15:26; 16:7).
CONTINUE
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