Jesus was the sender of the holy spirit

JESUS WAS THE SENDER OF THE HOLY SPIRIT
EDITED BY GLENN PEASE
Acts 2:33 33Exaltedto the right hand of God, he has
receivedfrom the Fatherthe promisedHoly Spiritand
has poured out what you now see and hear.
BIBLEHUB RESOURCES
RoyalBounty
Acts 2:33
R.A. Redford
Being therefore, etc.
I. RECEIVED OF THE FATHER. The throne of Christ is the right hand of
the Father. "Righteousnessand peace have kissedeachother." The obedience
of Christ rewarded. The highestmanifestation of the Divine in the Man Christ
Jesus. The only true view of infinite power is that which sees it on Christ's
throne as the source of the Spirit of life. Man's powerdestroys, God's power
creates andsaves. The thrones of this world fall, because theyare so unlike
Christ's throne.
II. The HIGHEST SUMMIT which Jesus reached;to which he was exalted.
He did not throw off humanity, but carried it with him. Forthe sake ofit he

endured the cross. The gloryof the throne shines through the earthly scenesof
his history. So we cansee the summit of our blessedness beyondand through
the steepsides of the earthly path. Exalted for us, Jesus shows us that there is
a holy ambition which is not self-worship, but self-sacrifice. James andJohn
were not reproved for desiring to sit beside Jesus, but for desiring it apart
from Divine appointment - as mere personalfavor.
III. THE GIFT ITSELF. "He hath shed forth this, which ye see and hear."
Spiritual power is given that it may be manifested; not in the world's forms,
not as ecclesiasticshave claimed to exhibit it, but with Pentecostalgrace -
distinguished men, subduing and captivating messages.The poverty of the
Church without this gift. The evidence of its presence in the spirit of loyalty to
the King from whose throne it descends. Christ-like poweris what we want.
The individual appeal: "Ye see and hear." The gift is already bestowed. Why
should any be without it? An appeal(as in ver. 36) to the Crucifixion. "Ye
slew him; yet he offers you his grace. Ye said, 'We will not have this man to
reign over us;' yet he holds out his scepter, and invites you to sit down with
him on his throne." Is not this a love to put on the throne of our hearts? - R.
The Explanation of the Signs of Pentecost
R. Tuck
Acts 2:33
Therefore being by the right hand of God exalted, and having receivedof the
Father the promise of the Holy Ghost…
Recallwhat those sensible signs had been. We may not think that the sound of
the wind was still heard, and it seems hardly likely that the tongues of flame
continued to reston the heads of the disciples. But the ability to speak in

foreign languages wasthe signthat chiefly arrestedthe people's attention, and
this may have continued throughout the day. Some of the audience had, no
doubt, also seenthe "tongues of flame." St. Peterhere makes three distinct
points.
I. GOD HAS EXALTED JESUS OF NAZARETH. This Jesus, to whom he
had been so distinctly referring. Here is an advance to a conclusionfrom the
facts which the apostles witnessed. Theydeclaredthe facts of resurrectionand
ascension. St. Peternow says - Admit the facts, and what follows? Surely this:
God has acknowledged, accepted, and exaltedJesus, so affirming his
Messiahship, and entrusting him with Lordship in the new spiritual kingdom
(ver. 35). In no sublime way could the Divine attestationofJesus have been
given.
II. GOD HAS FULFILLED THE PROMISESMADE THROUGH CHRIST.
Give, from the closing chapters of St. John's Gospel, the promises of the Spirit
as Teacherand Comforter. The truth of our Savior restedon the fulfillment of
those assurances. Peterbids the people see, in Pentecostalsigns, the fulfillment
of both the generalpromise of the Spirit given through ancient prophets, and
the specialand precise promises of the Holy Ghostgiven through the Lord
Jesus.
III. SHOW THE GIFT OF THE SPIRIT IS THE FINAL SEAL OF
CHRIST'S CLAIM. He is given because Jesus is glorified. As exalted, as
entrusted with holy authority and power, the Lord Jesus has "shed forth this,
which ye now see and hear." The Spirit witnesses to Christ, and especiallyto
his presentclaim, as Lord, to the allegiance ofevery heart, the surrender of
every will, and the obedience of every life. - R.T.

Biblical Illustrator
Therefore being by the right hand of God exalted.
Acts 2:33-36
The right hand of God
D. Whitby, D. D.
The phrase imports —
I. THE UNSPEAKABLE FELICITY INTO WHICH CHRIST'S HUMAN
NATURE — for it is of Christ incarnate that this is said, and as the rewardof
His sufferings as a man — HAD NOW ENTERED;for "in Thy presence is
fulness of joy," etc. (Psalm16:11).
II. THE GLORIOUS MAJESTYTO WHICH HE HAD REACHED
(Hebrews 1:3; Hebrews 8:1).
III. THE FULNESS OF POWER WITHWHICH HE IS INVESTED who has
declared, "All poweris given unto Me," etc. (Matthew 28:18). (See Psalm
20:6; Psalm 89:13;Matthew 26:64).
IV. THE JUDICIAL THRONE ON WHICH HE SITS (Romans 14:9, 10).
(D. Whitby, D. D.)
The ascensionand its meaning
W. Hudson.
Petershows —

I. THAT IT HAD TAKEN PLACE IN FULFILMENT OF PROPHECY.
Again the particular prediction is taken from David. It is a passageapplied by
Jesus to Himself, to the confusionof the Pharisees,whose silencewas a
confessionofits Messianic character(Matthew 22:42-46). Its fulfilment was
by the powerof God. The hand is that part of the body by which man puts
forth his strength, and the right hand is superior to the left; and God,
condescending to human ways of speech, represents the exercise ofHis power
as the work of His right hand. Creationwas done by a word; but this
concluding actof redemption demanded the putting forth of Jehovah's power.
II. THAT IT HAD TAKEN THE REDEEMERTO HIS HEAVENLY
CONDITION. He was exalted, that He might "sitat the right hand of God"
(cf. Matthew 26:64; Romans 8:34; Hebrews 1:3; Hebrews 8:1). This condition
is marked by —
1. A continuous quiet dominion.(1) He has dominion, being "at the right hand
of the Majestyon high," and that dominion involves "all authority in heaven
and in earth."(2)But He rules in quietness and rest. Having finished His great
work, He "sits." Angels, being evermore on duty (Hebrews 1:14), stand about
the throne. God says not to them, "Sit on My right hand."(3) This dominion
will continue until its Mediatorship has answeredits purpose.
2. Perfecthappiness (Psalm 16:11). The great joy had been setbefore Him,
and had sustainedHim in sorrow. Let His consummate blessednessshow as
the goodplacedwithin the reach of man.
3. The subduing of His foes. The allusion is to the ancient customof
conquerors to set their feetupon the necks of the vanquished.Who are His
foes?

1. The Jews, who were subdued when their nationality was destroyed.
2. The Romans, who were subdued when their empire was comprehended in
Christendom.
3. The pagans, that still remain. These will be subdued when the gospelhas
been preachedto all nations for a witness.
4. Men and women in Christendom who still reject Him. They also will see
their folly and sin, and acknowledgeHim either too soonor too late.
5. Sin and Satan, but these will be castout.
6. Death. "The last enemy that shall be destroyed is death."
III. THAT IT WAS DECLARED TO HAVE TAKEN PLACE BY EVENTS
NOW TRANSPIRING. "He hath shed forth this," etc. These events —
1. Showedthat the Holy Spirit had been given. This Peterdoes not tire of
repeating. Its importance demanded its repetition, and does so still. But Jesus
had said that unless He went to the Father the Holy Spirit would not come.
Therefore His manifest presence proved the ascension.
2. Were a fulfilment of the Father's promise. The promise made through the
prophets had been repeatedto Jesus, and by Him to the apostles;and He was

now gone to receive what was promised. This was the simple, straightforward
explanation of what was happening.
3. Were brought about by Jesus Himself. "He hath shed." During His
ministry He had wrought unnumbered miracles, every one of which displayed
Divine power, and He was but continuing what He had begun (Ephesians 4:8).
4. Were in themselves wonderful. "This which ye now see and hear."
Explanation was not attempted. What was seenand heard was enoughto
work conviction.
IV. In the ascensionPeterfinds THE CONCLUDING-POINT OF HIS
ARGUMENT — viz., that Jesus was Lord and Christ. Then they had
crucified the Messiah. No wonderthey were pricked in the heart. In
conclusion, see here —
1. The means to be employed by preachers:the facts M history and
experience, with interpretations from the Word of God.
2. The end to be aimed at by preachers — that personal convictionwhich
prepares sinners to acceptChrist.
(W. Hudson.)
The exaltationof Christ
W. Arthur, M. A.

He is there at the right hand of God, above all principality and power, and
every name that is named. He is not there among the patriarchs; He is higher
up. He is not there among the martyrs; He is higher up. He is not there among
the prophets; He is higher up. He is not there among the four and twenty
elders; He is higher up. He is not there with the four living beings that are
immediately surrounding the throne; He is higher up. He is at the right hand,
in the midst of the throne, literally over all, God-blessedfor ever. That throne
will never be called the throne of God and the patriarchs, or the throne of
God and the prophets, or the throne of God and the angels, or the throne of
God and the martyrs, but it will evermore be calledthe throne of God and of
the Lamb; for He that giveth not His glory to another has takenHim unto that
throne, and at that throne He stands as the Lamb that was slain, bearing upon
Him in the centralseatof glory and brightness the dark tokens ofdeath: the
dear tokens of His passionstill His dazzling body bears, and from that centre
of authority He hath poured out, "He hath shed forth that which now ye do
see and hear."
(W. Arthur, M. A.)
He hath shed forth this, which ye now see and hear
The effusion of the Spirit
E. T. Priest.
I. THE PROMISESOF THE SPIRIT, UNDER PRECEDING
DISPENSATIONS. As the prophecies of Christ served to identify the Messiah
on His manifestation in the flesh, and prove His Divine mission, so these
predictions of the coming and agencyof the Holy Ghostin the ancient
Scriptures of the Jewishpeople, conspire, with the facts afterwards to be
noticed as the accomplishmentof them, to show that it is a Divine energy from
on high which is now amongstus of a truth.
II. THE COMMUNICATION OF THE HOLY GHOST FROM THE HANDS
OF THE EXALTED REDEEMER.

1. The work of the Holy Ghost is essentiallyconnectedwith the work of
Christ. Of old the Spirit was given to foretell it, but His greaterprovince was
to attestand apply it.
2. This communication of the Spirit from the hands of the exaltedSaviour
makes distinctly manifest what is everywhere implied in Scripture — that the
gift of the Holy Ghost is a purely gratuitous and gracious bestowment.
III. WHAT IS STATED TO BE THE NATURE OF THE WORK OF THE
HOLY GHOST IN THE CHURCH. What were those manifestations thus
dispensed from the hands of the Redeemer, of which we read in Scripture, and
some of which are matters of observationor of consciousnessstill?
1. There were those supernatural endowments, calledin Scripture "Spiritual
gifts," which first proclaimed the presence ofthe Holy Ghostin the Church.
2. With this stands closelyconnectedthe inspiration of the apostles. The
system of truth which the spiritual gifts were to attest was that of which they
were the professedexpositors;and it was in the train of their ministry that
these manifestations appeared.
3. We have further to advert to that, to which all that we have been dwelling
upon is but subservient, as means to the end — the manifestationof that new
element of spiritual life which sprung up in connectionwith the exhibition of
apostolic truth, and which is ascribedin Scripture to the application of that
truth to the soul by the Holy Ghost. The first work of the Spirit, of which we
have spoken, was chiefly for attestation;the second, for instruction; this third,
for regenerationand salvation. And if the Spirit appears glorious in His gifts

and diversities of miraculous working, and as the source of inspiration in the
apostles. andprophets, much more is it so when we view Him as "the Spirit of
life in Christ Jesus," andas establishing "a law" within the renewedsoul,
which makes it "free from the law of sin and death."
(E. T. Priest.)
Therefore let all the house of Israel know assuredly, that God hath made that
same Jesus, whomye have crucified, both Lord
The Lordship of Christ
J. Donne, D. D.
I. THE APOSTLE APPLIES HIMSELF TO HIS AUDITORY IN A FAIR,
GENTLE MANNER. We have a word amongstus in familiar use —
"compliment"; and for the most part in an ill sense, forthe heart of a speaker
does not always answerhis tongue. But God forbid but a true heart and a fair
tongue might very well consisttogether. He aggravates his condemnation who
gives me fair words and means ill; but he gives me a rich jewelin a choice
cabinet, precious wine in a cleanglass, who intends and expresses his good
intentions well.
II. So the apostle is civil here; but his civility does not amount to flattery; and
therefore, though he gives his audience their titles, HE PUTS HOME TO
THEM THE CRUCIFYING OF CHRIST. How honourably soeverthey were
descended, he lays that murder close to their consciences.It is one thing to sew
pillows under the elbows of kings, as flatterers do, and another to pull the
chair from under them, as seditious men do. When inferiors insult over their
superiors, we tell them they are the Lord's anointed; and when such superiors
insult over the Lord Himself, we must tell them, "Though you be the Lord's
anointed, yet you crucify the anointed Lord"; for this was Peter's method,
though his successorwillnot be bound by it.

III. When he hath carried the matter thus evenly betweenthem, HE
ANNOUNCES A MESSAGE. "Letall the house of Israel know assuredly."
Needthe house of Israel know anything? Need the honourable to be
instructed? Yes, for this knowledge is suchthat the house of Israel is without a
foundation if it be without it. Let no Church or man think that he hath done
enough or known enough. The wisestmust know more, though they be the
house of Israel;and then, though you have crucified Christ, you may know it.
St. Paul says, "If they had knownit, they would not have crucified the Lord of
Glory" (1 Corinthians 2:8); but he never says they are excluded from the
knowledge. The wisesthave ever something to learn; they must not presume.
The sinfullest have God ever ready to teach them; they must not despair. Now
the universality of this mercy God has extended very far, in that He proposes
it even to our knowledge:"Let all know it." And therefore it is not enough for
us to tell you exceptyou believe all this you shall be damned, without we
execute that commissionbefore, "Go and preach"; and it is not enough for
you to rest in imaginary faith and easiness ofbelieving, except you know what,
why, and how you believe. The implicit believer stands in an open field, and
the enemy will ride over him easily; the understanding believer is a fenced
town, and hath outworks to lose before the town be pressed — i.e., reasons to
be answeredbefore his faith be shaked. Let all men know — i.e., inform
themselves and understand.
IV. THE PARTICULAR WHICH ALL WERE TO KNOW was that this
same Jesus whom they crucified was exalted. Suppose an impossibility: if we
could have been in paradise, and seenGod make of a clod a body fit for an
immortal soul — fit for God the Son to dwell in, and fit for a temple of the
Holy Ghost, should we not have wonderedmore than at the production of all
other creatures? It is more that this same crucified Jesus should be exalted to
the right hand of the glorious God. Let, then, sinners pass through their
severalsins, and remember with wonder and confusion that the Jesus whom
they have crucified is exalted above all. How far exalted? Three steps carry
Him above St. Paul's third heaven.

1. God made Him so, not nature. The contractbetweenthe Father and Him
that all He did should be done so — this is what hath exalted Him, and us in
Him.
2. God made Him Christ — i.e., anointed Him above His fellows.
3. God made Him Lord. But what kind of Lord, if He had no subjects? God
hath given Him these too (Romans 14:9).
(J. Donne, D. D.)
Jesus as Lord
S. Pearson, M. A.
We are apt to let this idea slip. As soonas we have apprehended Christ as
Saviour, we suppose sometimes that the work is done; whereas it is but just
begun. Christ is Saviour in order that He may be King. He saves us first,
because that is the only effective way of ruling over us. He cannot capture
man and bring him into subjection, exceptby laying hold of man's heart. It is
love that changes, andlove that rules. One of our best story-tellers has taken
us into a Californian camp. They were a hard, fighting, swearing set, those
gold-diggers. But a baby was born into the camp, and these rough men were
allowedto go and look at the little babe; and there was one man put his finger
down, and the baby's hand wound round it, and seemedto thrill his rough,
coarse nature with a new love. The man was changed;the camp was changed.
It was love that did it. Love is Christ's method; rule His end. If Christ does
not rule men, He has failed in the purpose that calledHim here. All living
things need a ruling force. The body is useless withoutthe brain to direct its
movements; the family fail when father and mother die; an army is powerless
when there is no one to give orders;a state is the home of miserable factions

when there is no recognisedauthority; and humanity itself is but a series of
disjointed individuals, until Christ is crownedLord of man and King of the
world. Christian men are forgetting Christ's world-wide Lordship and
universal claims; and these claims must be pressedhome on the hearts and
consciencesofmen until they fully acknowledge Jesus as Lord.
I. LORD OF MAN.
1. Ruling man's body, with its passions and inclinations.
2. Guiding man's mind, preserving the intellect from sophistry, the conscience
from error, the heart from corruption.
II. LORD OF WOMAN.
1. Touching her tender heart with a deeper pathos for the sufferings of the
world.
2. Making her man's helpmeet in all that is pure and ennobling.
3. Enabling her, with man, to deal with all that is evil in societyand degrading
in public sentiment.
III. LORD OF THE CHILD.

1. Alluring the young life along paths of obedience and self-denial and
thoughtfulness.
2. Yet filling the lap with buttercups and daises, and merriment and laughter.
"Suffer little children," etc.
IV. LORD OF THE HOME. Determining its —
1. Expenditure.
2. Giving.
3. Habits.
4. Prayers.
5. Purposes, andbinding parents, children, servants, into one holy fellowship.
V. LORD OF THE CHURCH. Giving —
1. Truth to feed the mind.
2. Grace to support the life.

3. Wisdom to guide the judgment.
4. Reverence to lift up the soul in worship.
5. Enthusiasm to inspire the work.
6. A peacefulspirit, binding all togetherby our golden chain of loving
brotherhood.
VI. LORD OF THE STATE.
1. Decreeing justice to all.
2. Bringing law into harmony with Divine teaching.
3. Lifting up the poor and abasing the proud.
4. Rebuking the evil doers, and overturning all iniquity.
VII. LORD OF THE WORLD.
1. Driving back the darkness.

2. Destroying false religionand bringing in the true.
3. Making the world like heaven.Conclusion:That Lordship of Christ will not
let us put on and put off religion with our Sunday clothes. It bids us take
Christ with us, not merely to religious work, but so to take Him that all work
should be religious. It calls upon Christians to be the subjects of Christ
everywhere;to obey Christ in business, in the home, in politics, in reading, in
talking, in laughing, in giving, in dying. There is a majesty about this name
that men have not yet felt.
(S. Pearson, M. A.)
The name above every name
A. Maclaren, D. D
These names, to us very little more than three proper names, were very
different to these men who listened to Peter. It wanted some courage to
proclaim on the housetopwhat he had spokenin the ear long ago. "Thouart
the Christ, the Son of the living God!" To most of his listeners, to say, "Jesus
is the Christ" was folly, and to say "Jesusis the Lord" was blasphemy.
I. THE NAME JESUS IS THE NAME OF THE MAN, WHICH TELLS US
OF A BROTHER.
1. There were many who bore it in His day. We find that one of the early
Christians had it (Colossians 4:11). Through reverence onthe part of
Christians, and horror on the part of Jews, the name ceasedto be a common
one. But none of all the crowds who knew Him supposedthat in His name

there was any greatersignificance thanin those of the "Simons," "Johns,"
and "Judahs" in the circle of His disciples.
2. The use of Jesus as the proper name of our Lord is very noticeable. In the
Gospels, as a rule, it stands alone hundreds of times, whilst in combination
with any other of the titles it is rare. "Jesus Christ" only occurs twice in
Matthew, once in Mark, twice in John. But in the later books, the proportions
are reversed. There you have hundreds of such combinations as "Jesus
Christ," "ChristJesus," "The Lord Jesus," "Christthe Lord," and not
frequently the full solemn title, "The Lord Jesus Christ." But "Jesus"alone
only occurs some thirty or forty times outside of the four evangelists;and in
these the writer's intention is to put strong emphasis on the Manhoodof our
Lord.(1) We find phrases like this: Jesus died, the blood of Jesus, which
emphasise His death as that of a man like ourselves, andbring us close to the
reality of His human pains for us. "Christ died" makes the purpose and
efficacyof His death more plain; but "Jesus died" shows us His death as the
outcome of His human love. I know that a certain schooldwells a greatdeal
too much for reverence upon the mere physical aspectofChrist's sufferings.
But the temptation with most of us is to dwell too little upon it, to think about
it as a matter of speculation, a mysterious power, an official actof the
Messiah, andto forgetthat He bore a human life, which naturally shrank
from the agonyof death.(2) When our Lord is set before us in His humanity as
our example, this name is used — e.g., "Looking unto Jesus, the Author and
Perfecteroffaith" — i.e., a mighty stimulus to Christian nobleness lies in the
realisationof the true manhood of our Lord, as the type of all goodness, as
having Himself lived by faith, and that in a perfectdegree and manner. Do not
take poor human creatures foryour ideal. Black veins are in the purest
marble, and flaws in the most lustrous diamonds; but to imitate Jesus is
freedom, and to be like Him is perfection. Our code of morals is His life. The
secretof all progress is, "Run, looking unto Jesus."(3)We have His manhood
emphasisedwhen His sympathy is to be commended to our hearts. "The great
High Priest" is "Jesus"..."who was in all points tempted like as we are." To
every sorrowing soul there comes the thought, "Every ill that flesh is heir to"
He knows by experience, and in the man Jesus we find not only the pity of a

God, but the sympathy of a Brother. The Prince of Wales once wentfor an
afternooninto the slums, and everybody said deservedly, "right" and
"princely." This Prince has "learnedpity in the huts where poor men lie."(4)
And then you read such words as these: "If we believe that Jesus died and
rose again, even so them also which sleepin Jesus will God bring with Him."
How very much closerto our hearts that consolationcomes, "Jesus rose
again," than even the mighty word, "Christ is risen from the dead." The one
tells us of the risen Redeemer, the other tells us of the risen Brother. And
whereverwe follow our dear ones into the darkness with yearning hearts,
there, too, the consolationcomes;they lie down beside their Brother, and with
their Brother they shall rise again.(5)So again, most strikingly, in the words
which paint most loftily the exaltationof the risen Saviour, it is the old human
name that is used, as if to bind togetherthe humiliation and the, exaltation,
and proclaim that a Man had risen to the throne of the universe. What an
emphasis and glow of hope there is in, "We see not yet all things put under
Him, but we see Jesus"— the very Man that was here with us — "crowned
with glory and honour." So in the Book ofthe Revelation, the chosenname for
Him that sits amidst the glories ofthe heavens, and settles the destinies of the
universe, and orders the course ofhistory, is Jesus. As if the apostle would
assure us that the face which lookeddown upon him from amidst the blaze of
the glory was indeed the face that he knew long ago upon earth, and the
breastthat "was girded with a golden girdle" was the breastupon which he so
often had leanedhis happy head.
3. So the ties that bind us to the Man Jesus should be the human bonds that
knit us one to another, transferred to Him, and purified and strengthened. All
that we have failed to find in men we can find in Him.(1) Human wisdom has
its limits; but here is a Man whose wordis truth, who is Himself the truth.(2)
Human love is sometimes hollow, often impotent; it looks down upon us, as a
greatthinker has said, like the Venus of Milo, that lovely statue, smiling in
pity, but it has no arms. But here is a love that is mighty to help, and on which
we can rely without disappointment or loss.(3)Human excellence is always
limited and imperfect; but here is One whom we may imitate and be pure.

4. So let us do like that poor woman, bring the precious alabasterbox of
ointment — the love of these hearts of ours, which is the most precious thing
we have to give. The box of ointment that we have so often squandered upon
unworthy heads — let us come and pour it upon His, not unmingled with our
tears, and anoint Him, our Belovedand our King.
II. THE NAME "CHRIST" IS THE NAME OF OFFICE, AND BRINGS TO
US A REDEEMER.It is the Greek rendering of the Hebrew Messias,both
meaning the Anointed. I cannotsee less in the contents of the prophetic idea of
the Messiasthanthese points: Divine inspiration or anointing; a sufferer who
is to redeem; the fulfiller of all the rapturous visions of psalmist and of
prophet in the past. And so, when Peter stoodup amongstthat congregation
and said, "The Man that died on the Cross, the Rabbi-peasantfrom half-
heathen Galilee, is the Personwhom all the generations have been looking
forward to," no wonder that nobody believed him exceptthose whose hearts
were touched, for it is never possible for the common mind, at any epoch, to
believe that the man that stands beside them is very much bigger than
themselves. Greatmen have always to die, and geta halo of distance around
them before their true stature can be seen. And now two remarks are all I can
offer.
1. The hearty recognitionof His Messiahshipis the centre of all discipleship.
The earliestand the simplest Christian creed, which yet — like the little
brown roll in which the infant beechleaves lie folded up — contains in itself
all the rest, was this: "Jesus is Christ." He who contents himself with "Jesus"
and does not grasp "Christ," has castawaythe most valuable and
characteristic partof the Christianity which he professes.Surely the most
simple inference is that a Christian is at leasta man who recognisesthe
Christship of Jesus. And it is not enoughfor the sustenance ofyour souls that
men should admire, howsoeverprofoundly, the humanity of the Lord unless

that humanity leads them on to see the office of the Messiah, to whom their
whole hearts cleave. "Jesus is the Christ" is the minimum Christian creed.
2. The recognitionof Jesus as Christ is essentialto giving its full value to the
facts of the manhood.(1) "Jesus died." Yes!What then? If that is simply a
human death, like all the rest, I want to know what makes it a gospel? What
more interest I have in it than I have in the death of any men or women whose
names were in the obituary column of yesterday's newspaper? "Jesusdied."
That is the fact. What is wantedto turn the fact into a gospel? ThatI shall
know who it was that died, and why He died. "I declare unto you the gospel
which I preach," Paul says, "how that Christ died for our sins, according to
the Scriptures." The belief that the death of Jesus was the death of the Christ
is needful to make that death the means of my deliverance from the burden of
sin. If it be only the death of Jesus, it is beautiful, pathetic, as many another
martyr's has been; but if it be the death of Christ, then "my faith can lay her
hand" on that greatsacrifice, andknow "her guilt was there."(2)So in regard
of His perfect example. To only see His manhood would be as paralysing as
spectaclesofsupreme excellence usuallyare. But when we cansay, "Christ
also suffered for us, leaving us an example," and so can deepenthe thought of
His Manhoodinto that of His Messiahship, and the conceptionof His work as
example into that of His work as sacrifice, we canhope that His Divine power
will dwell in us to mould our lives to the likeness ofHis human life of perfect
obedience.(3)So in regardto His resurrectionand ascension. If it were only
"Jesus,"those events might be as much to us as the raising of Lazarus, or the
rapture of Elijah — namely, a demonstration that death did not destroy
conscious being, and that a man could rise to heaven. But if "Christ is risen
from the dead," He is "become the first-fruits of them that slept." If Jesus has
gone up on high, it may show that manhood is not incapable of elevation to
heaven, but it has no power to draw others up after it. But if Christ is gone up,
He is gone to prepare a place for us, and His ascensionis the assurance that
He will lift us too to dwell with Him, and share His triumph over death and
sin.

III. "THE LORD" IS THE NAME OF DIGNITY, AND BRINGS BEFORE
US THE KING. There are three grades of dignity expressedby this word in
the New Testament. The lowestis that in which it is almost the equivalent of
"Sir";the secondis that in which it expresses dignity and authority; the third
is that in which it is the equivalent of the Old Testament"Lord" as a Divine
name; and all are applied to Christ. The central one is the meaning of the
word here.
1. "Jesus is Lord" — i.e., the manhood is exalted to supreme dignity. It is the
teaching of the New Testament, that our nature in the Child of Mary sits on
the throne of the universe and rules over all things. Trust His dominion and
rejoice in His rule, and bow before His authority.
2. Christ is Lord — i.e., His sovereignauthority and dominion are built upon
the factof His being Redeemerand Sacrifice. His kingdom rests upon His
suffering. "Wherefore Godalso hath exaltedHim, and given Him a name that
is above every name." It is because He bears a vesture dipped in blood, that
on the vesture is the name written, "King of kings, and Lord of lords."
BecauseHe has given His life for the world, He is Masterof the
world.Conclusion:Do not contentyourselves with a maimed Christ.
1. Do not tarry in the Manhood;do not be content with an adoring reverence
for the nobility of His soul, the wisdom of His words, the beauty of His
character, the tenderness of His compassion. All that will be of small help for
your needs. There is more in His missionthan that — even His death for you
and for all men.
2. Take Him for your Christ, but do not lose the Personin the work, any more
than you lose the work in the Person. And be not content with an intellectual
recognitionof Him, but bring Him the faith which cleaves to Him and His

work as its only hope and peace, andthe love which, because ofHis work as
Christ, flows out to the beloved Personwho has done it all.
3. Thus loving Jesus and trusting Christ, you will bring obedience to your
Lord and homage to your King, and learn the sweetnessand powerof the
name that is above every name — the name of the Lord Jesus Christ.
(A. Maclaren, D. D)
The Day of Pentecost, and its Immediate Gifts
P.C. Barker
Acts 2:1-41
And when the day of Pentecostwas fully come, they were all with one accord
in one place.…
"And when the day of Pentecost... And the same day there were added about
three thousand souls." The day of Pentecostis emphatically the complement
of the greatdays of the New Testament. The visible glories of this day are the
fitting sequel, the almost natural sequel, of the more veiled glories of certain
days that had precededit. The heavenly luster and music of the day of
incarnation, unique as they were, reachedthe eye and ear of but few. The
world was asleep. The dread, tremendous glory of the day of crucifixion,
chargedthough it was with fullest significance, was notseento be such at the
time. The glories of the day of resurrectionundeniably opened eyes and hearts
to the keenest andmost thankful appreciationof them, but their appealwas to
a very limited number. When the calm, sweet, strange gloryof AscensionDay
revealeda vision of literally endless light, the scene undoubtedly began to

widen, if only that it so heightened. And now but a short interval has passed,
and there is a certain manifestationgiven to this day of Pentecostwhich
reflects floods of glory upon the Giver, and pours light and hope, new and
amazing, upon a world well-nigh prostrate. It is the simply told history of this
day that is written for us in this chapter. And it tells us of -
I. THE MAGNIFICENT INTERVENTION OF A SUPERNATURAL
PRESENCE.(Vers. 2-4). Observe:
1. The signs of the presence. It is distinguished by
(1) the sound of wind, apparently without the usual other accompaniments of
it to the feeling.
(2) The sound of wind of irresistible and conquering energy. It is not as when"
the Spirit of God moved on the face of the" archaic "waters"(Genesis1:2),
and it is not "as summer evening's latestsigh, that shuts the rose. No;nor is it
as the stormy wind and tempest." The elements are not in confusion, and the
wind is not furious. But it sweeps along, nevertheless, witha certain
irresistible majesty; rather, it distinctly thus sweeps downfrom heaven. It is
wind that bears itself down, and is full of might."
(3) Its facile pervading and penetrating of "allthe house where" the disciples
"were sitting." St. John, for certain, was there, and learned then the grand
original of his later - nay, much later - Patmos experience, "I was in the
Spirit." All in "that house" were enveloped, bathed, "baptized" in the Holy
Spirit.

(4) An added appearance;an appearance offire, manifold fire, every several
portion of the bright burning shaped as the tongue, and one of these speeding
to settle on eachof the startledassembly of disciples.
2. The first and direct results off, presence.
(1) Those to whom it was vouchsafed, and who "were sitting in the house," are
"all filled with the Holy Spirit." This is the testimony, the assertion, ofthe
historian at a somewhatlaterperiod. Whether those who experiencedthe
wonderful force knew in that same hour what had thus takenpossessionof
them may be a question. If they knew it not in name, they very certainly began
to know it in its marvelous nature. We justly give our imagination some leave
of exercise here, and the more happily if that imagination can assistitselfin
any degree from the materials of our own experience of the quickening,
invigorating influences of the Spirit in our heart. Evidently in degrees,
ranging from little to the largest, does that Spirit vouchsafe his visits and his
work in human hearts. What would it be if we knew him today in some really
large measure!What convictionit would be to the individual heart! What
commanding joy, inexpressible, overflowing to the very life and soul of any
one disciple! But if such a visitation were granted to a gathering of disciples -
just one meeting of Christian people - making accountof the different time of
day, the greaterenlargementof scope of the day, the crowdedpeople around,
millions for thousands, the rapidity and trustworthiness of communication, -
surely England itself would scarce containthe excitement, and the Church
might well be beside herself for very joy. The mere imagination of this will
help to reproduce for us some more vivid idea of the surprise of that moment,
that hour of the day of Pentecost.
(2) Those who were thus filled with the Holy Spirit are not rapt in ecstatic
feeling, do not improvise celestialpsalmand music, but they speak the many
languages ofearth. They speak, but the Spirit gives them the speech. They

speak, but it is now literally fulfilled that the Spirit gives them in that same
hour what they shall speak. The case is one of genuine verbal inspiration.
There is little doubt, perhaps, that these numerous disciples spoke words
which they did not understand the meaning of (1 Corinthians 14:22), nor
could have "interpreted" had they been calledto do so. They uttered sounds,
their faculties of speechbeing subject to the mighty and condescending power
of the Holy Spirit. What of loss of dignity this may at first seemto the
disciples, is far more than counter- balanced, not only by the suggestionsof
honor set on the organs of human speechin the use of them by One who may
for the moment be called the Makerand Giver of them, but also by the gain of
a clearly more impressive result. There was far less mixture of the human
element in the Divine communication that purported to pass from the Spirit to
the earand mind of a large number of various-speaking peoples. It is the
difference to us of a correspondentwho indeed uses an amanuensis, as St.
Paul often did in his Epistles, but who keeps with himself the dictating of
every word. Such a one has not left the selectionof words, or style, or turn of
expressionto another; and this is the chief thing we care about, though we
should have prized his handwriting as well. Norneed it seemat all too far-
fetched an inference, if any one hesitatedto count it a designed arrangement,
that through this speaking being so essentiallythe actof the Holy Spirit, a
very strong suggestionofthe personality of that Spirit should be borne in on
the disciples then, and much more on disciples of succeeding ages. Absolute
speechdoes not come from what is merely an influence, an energy, a power. It
is the function of a person. And it is one of the highest of prerogatives ofthe
human being. The disciples had lost a personalPresence,in the personof
Jesus, whichcould never be replaced, and which never was to be replacedtill
he should "so come" again, "in like manner as they had seenhim go into
heaven." And yet, though the personalpresence of Jesus was notto be
replacedby anotherpersonal presence, itwas most surely to be replacedby
the presence ofa Person. Would it not be calculatedto assistdisciples both to
believe correctlyand to feelgrateful that the ever-invisible Spirit was none the
less a Personage,a Being - not a vague influence nor a phantom? And now
there is probably no cardinal fact of Christianity less honored, less operative,
than that of the personality of the Holy Spirit. It is one of the disastrous causes
of his being too often slighted, sinned against, grieved, and "quenched,"

3. Certain incidents in the presence. It is fitted
(1) to a certaintime. "When the day of Pentecostwas fully come." The time
was certain; it was fore- spokenby Jesus;it was waitedfor by his disciples.
But though certain, alluded to, and awaited, neither "the day nor the hour"
was revealed.
(2) To a certain place. The place certainly was Jerusalem. And the same Being
who told the disciples "not to depart from Jerusalem, but wait" there, was one
who "knew" also "the place," the "one place," of his loved people's loved
meeting, as he had once well known"the place" of his own agony - the garden.
(3) To a certain temper of heart. "They were all with one accord," i.e.
together, "in one place." Juxtapositionand visible associationdo not always
infer the purest of harmony by any means. But they did infer it now; and that
the disciples were all with one accordin one place was the real fruit of their
being all "ofone accord." Since that blessedday, true it is - too true - that
Christ's people have very often been "together" whenthey have not been "of
one accord," "ofone mind," "having the same love," "like-minded." But it
was so now. And if it had not been, the grandeur of the day would either never
have been at all, or would have "setin darkness" and shame.
(4) Of undoubted design, to a congregatebody, and one, comparatively
speaking, numerous. No longerto a woman by herself, no longer to two
disciples alone, no longer to the twelve, or the eleven, but at all events to some
ten times that number (Acts 1:15). The Spirit often whispers silently, stealthily
almost, in the ear of the soul most solitary. Not so now. The sacred
illumination, sacredquickenedfaculty, and sacredjoy shall possess"each"
and "all together" ofthat new style of family, that infant Church - that little

company of fellow-pilgrims, of fellow-voyagers, ofa mere handful of an army.
They need food, and strength, and comfort, and the inspiration of experiences
- never, never to be forgotten - sharedtogether. Grand uses frequently come
of the Spirit's force over one individual, and him the obscurestofthe obscure;
but now grand uses were to come for themselves, for one another, for a world,
in that the disciples were associatedso variously, yet so closely, in ecstatic
privilege, in unbounded surprise, and in the consentaneous joyof the
unwonted inspiration that came "wild-murmuring o'er their raptured souls."
(5) To an occasionthat either admitted of the testimony or invited the
challenge of a large and various multitude. There were present the
comparatively large number of those who experiencedthe powerof the Holy
Ghost, but there were also near at hand a very much larger number of those
who soonbecame spectators ofwhat was transpiring. They were not only a
large number, but a very various number. They hailed from different regions;
they spoke different languages;their objects and their modes of life were, no
doubt, very various. It were inconceivable that any collusionshould obtain
here, so far as spectators,were concerned. In their excitement, and in the open
expressionof it, so natural, some did challenge, though the pitiful challenge
fell stillborn to the ground. "New wine" never wrought such marvel, each
nationality must have felt, when addressedtouching "the wonderful works of
God" in its own language. Buttill then the Parthian, for instance, might set
down to "new wine" the discordantsounds, as they must seemto him, of a
dozen other nationalities. Justso far there was reasonin the "mocking;" and,
at all events, there was use in it. For the "new wine" theory found expression,
got a hearing, and gota verdict too. Mostprofitable was this occasion, when
"the multitude were confounded...were allamazed and marveled... were all
amazed, and were in doubt, saying one to another, What meaneth this?... and
others mocking said, These men are full of new wine." Such awakening, such
spirit of inquiry and investigation, such clearproof of a readiness to challenge
appearances ratherthan succumb too readily and run the chance of delusion,
made for every man that was there a strong, convincedwitness in time to
come, and in the home and country of each. Frombeing excitedspectators,
they became, man for man, so many intelligent and determined witnesses of

"the wonderful works ofGod." From being gaping hearers, they became
instructed and impressive preachers. And the unsettledness oftheir mind gave
place to deep, unmoved conviction. The adaptationof occasionhere gave two
greatadvantages - the advantage ofsatisfactoryand conclusive evidence, and
that of an effective and willing missionary service overlarge portions of the
earth.
II. A GRAND MANIFESTATION-DAYOF PROPHECY. (Vers. 16-21.)This
was a very gala-dayof prophecy. Often distrusted, often mocked, and often
saluted with the taunting question, "Where is the promise of his coming?" -
now the scene which stirred all Jerusalemwas one "in demonstration of that
Spirit and power" which dwelt in it. The day witnessedin matter prophetic
the majestic force of the avalanche, overwhelming doubt and disbelief in deep
destruction indeed, but carrying no other destructiveness with it. The piled
predictions of ages pastno longer toweraloft so proudly and forbiddingly, but
they fall at the feet of an amazed, an astounded, but a revived and gladdened
nation. Or, if the figure be permitted, the leases ofproperty of immeasurable
value fall in this day. And that this was a day of justest pride in the careerof
prophecy, may be testified by the thought:
1. Of the largenessofthe contents of it. The volume is an ample one indeed.
What treasures it unrolled, and all the while seemedto say spontaneously,
"This day is this Scripture fulfilled in your hearing! It was an abounding
harvest that was now gatheredin ripe, - a rich and gladdening vintage. It is
not prophecy fulfilled for an individual king or mighty man, nor for a caste of
priests, nor for a band of prophets, but it includes all flesh,...sonsand
daughters,...young men and old men my servants and my handmaidens." It
proved itself over a wide variety of human characterand condition.
2. Of the intrinsic nature of it. "They shall prophesy. It is a fulfillment in
spiritual sort. The Spirit is the great Worker, and spiritual results are still

what underlie greatouter wonders. Living powers of human nature,
immensely intensified and diversified, - these are the phenomena at all events.
They are marked as the beginning," not of "sorrows," notof "tribulation,"
not of "miracles," but of "signs" that contain an amount and a kind of
signifying powerfar in excessofall which had ever been. Now began -
whateverits duration should prove to be - this world's lastaeon. And strongly
marked are its characteristicsfrom the first. "All flesh" begin to answer
responsive to the might of the invisible Spirit, and in a certainsense the very
presumption of Saul, and of those who were strickenbecause they touched the
sacredark, begins to be the law. Directness ofindividual contactwith
whatevershould be most holy, for eachand all, becomes the established, the
enthroned religion of the world.
III. A GLORIOUS DISCLOSURE AND EMPHATIC PROCLAMATION
COUCHED IN THE VERY WORDS OF ANCIENT REVERED
PROPHECY. (Ver. 21.)That very prophecy that had seemedto cover, now
served to proclaim loudly and distinctly the universal mercy of the one
universal "Lord." The "graciousword" now proceeds from its lip, to begin its
unresting journey. What a word was this, "And it shall come to pass, that
whosoevershallcallon the Name of the Lord shall be saved"!It is the
disclosure in broadestdaylight of the purpose of ages past;yes, of a purpose
that had been purposed before the world began. Mostassuredlyprophecy had
held it, and had made it visible, but to very few who beheld, though it was
before their eyes. The eyes even of those to whom it was given to see "were
holden that they knew" it not. And the vast multitude outside were long time
dying without the knowledge orso much as one glimpse of it. Of the past three
years Jesus had given significant hints of it in some of his works, andhad
whispered it sometimes in the ears of his disciples, and had distinctly uttered
it in his parting commission, "Go ye into all the world, and preach the gospel
to every creature." But to the day of Pentecost"is this grace given," that it
should preachaloud, with a hundred tongues, and a hundred better than
silver trumpets, the riches of the gospelof Christ. Three things mark what
was then in particular, and what must ever essentiallybe the surprising riches
of the proclamation.

1. It is hope to all and every one.
2. It is the callof a human voice alone, no doubt drawn deep from the heart,
that is the method, the one simple method of access to that hope.
3. The hope is that of no mere respite, subterfuge, soothing relief, but of
salvation. Exclusiveness "is finished;" ritual, ceremony, sacrifice, the earthly
priest, - each"is finished; tantalizing expectancy, "is finished;" and
everlasting salvationis to be had free, by any one and by every one, for the
one anguishedor trustful call of the heart "on the Name of the Lord." It is a
fact worthy to be noticed, that, as the gospelof Jesus'ownpublic ministry
beganfrom the quotation of Isaiah's prophecy (Luke 4:17-21;Isaiah 61:1), so
the gospelofthe day of Pentecostbegins its illustrious careerwith the motto of
a quotation from prophecy (Joel2:28-32). These two links - were they the only
ones - how strongly they bind togetherthe Scriptures of the old and new
covenants, and the covenants themselves!
IV. THE FIRST OF THE LONG SUCCESSION OF CHRISTIAN
PREACHERS. (Vers. 14, 29, 38). This honor was reservedfor Peter, to be the
first of that "greatcompany which publish" the glad tidings of salvation
through Jesus Christ. He had been preparing for this place now these three
years. He had passedthrough goodfame and through ill, through not a little
most merited rebuke; he had passedthrough, not the discipline of warning
and correctionalone, but also through that of the genial influences and
constantstimulus of priceless privileges. The memories of the fishing, and the
storm, and the walking on the water, and the death-chamber, and the brilliant
heights of the Transfiguration, and the darkestcontrasts ofthe shades of
Gethsemane's garden, and the judgment hall, and the look vouchsafedfrom
the very cross after the terrible thrice denial, and of all the rest, were now all

upon him. And he has made, at all events, this impression on us - the
impression as of a man of:
1. Native impetuosity of temperament.
2. Imperious moral judgments.
3. Liability to fearful lapse.
4. Unbounded enthusiasm and devotion to a greatand goodMaster
5. And now lastly, of a man with the eye of an eagle for the object dear to his
heart.
V. A MODELTESTIMONYTO "THE TRUTH AS IT IS IN JESUS." (Vers.
14-36). The characterof a model Christian sermon may be justly claimed
throughout for this address of Peterto the multitude. The leading features of
it are strongly marked.
1. It is one testimony to Christ; the subjectis variously approached, but it is
one. Whatever the then reason, the subject is not lostsight of nor allowedto
linger. Eachapproach to it, eachconclusionfrom it, becomes more telling, till
the pronounced assertionconfronts the people, "Therefore letall the house of
Israelknow assuredly, that God hath made that same Jesus, whom ye have
crucified, both Lord and Christ."

2. It is a summary of indisputable historic facts. The incarnation and birth of
Jesus are, therefore, not adverted to, as perhaps too remote. They did not
come directly within the range of facts patent to the hearers of Peter. "As ye
yourselves know" was anargument Peterloved to use. He didn't beg reliance
on his judgment, opinion, or assertion, but he challengedthe knowledge of
those to whom he spoke. The "Manof Nazareth,... the approved of God by
miracles and signs and wonders... the delivered" (though here Peterdoes
insert the transcendentstatement of Divine "foreknowledge"and "counsel"),
"the takencrucified and slain... the raisedup" from death's kingdom and
dominion, "the exalted by the right hand of God," and the corroborationof
these statements of the Resurrectionand Ascensionfrom the prophecies of
their own prized oracles, - these are the vital facts summarized now by Peter.
The chain breaks nowhere. Peteris strong in his facts.
3. There was an unflinching style in the address. The indiscriminate people of
Judaea and Jerusalemare before Peter, and barely seven weeksare passed
since the Crucifixion, and Peterbrings the guilt home in uncompromising
language to the heart and the hand of those whom he addresses;and also
declares that the wonders of this day of Pentecost, ofwhich the fickle
multitude were no doubt the willing witnesses, are allthe work of that "Man
of Nazareth" whom they had disbelieved, ill treated, crucified. Many men will
bear to be told of their guilt, who won't stand the demonstration of their
exceeding folly. But the hearers of Peter getboth in his faithfulness and
unflinchingness to his subject. "This Jesus...hath shed forth this, which ye
now see and hear."
4. There was intense earnestnessin the address of Peter. This, no doubt, went
naturally a long way to disarm what might otherwise have seemedthe
offensive characterof the matter of his indictment. The instance is an
interesting and a remarkable one of the very severestrebuke consisting with a
kindliness only thinly veiled. And without a word of kindness expressed, the
impression and effectare probably gainedby the manifest intense earnestness

and strongestconvictionof the speaker. These things, so that they are not
abused, are legitimately within the province of the Christian preacher. With
this proviso it is given to him to dogmatize, only not in his own name; to
rebuke in the most uncompromising manner, only not for any offence
personalto himself merely; and to wield the denunciations of the future and
the unseen, only not otherwise than as drawn, both for matter and for
justifiable occasion, andjustly drawn, from the warrant of revelation.
VI. A MODELCONFESSIONALOF THE CHURCH. (Vers. 37-40.)As was
to be expected, in no respectis the transition from Judaism to Christianity
more worthy of interested study than as it offers to view the healthy young
growth of Christian institutions, taking root amid the ruins of the old and
corrupt traditions of the "Jews'religion." Manya site that witnessedlong
time crumbling decay, stones no two of which lay together, and the very
squalidity of disorder, now witnessedthe surprising signs of vigorous,
determined, and beautiful life. It were well if it had been possible to secure
that these should not in their turn succumb, in lapse of time, to the affronts of
human imperfection, and show againthe pitiful sight of diviner growths
within cumbered, choked, and finally killed, by fungus, excrescence, and
merciless blight. Here, however, we have a fine example of the vitality of
roused religious life, its own cries, and the methods of treatment with which it
was blessedto meet. Observe:
1. The central fact - conviction. The conscienceitselfis touched, wakens
responsive to the touch, and takes upon itself to speak for its ownersounds
that have the sounds of life. Men hear, and are "prickedin the heart."
2. The first immediate course resortedto under the circumstances. Those
whose hearts are thus "pricked," whose conscienceis thus touched, begin to
make inquiry, and inquiry of what they "shalldo." They play not the role of
excuse for the past, of moralizing reminiscence, orof any other of the pretexts

for procrastination. It is the moment for undoubted action, for decided action,
and, if honestignorance exist as to the shape of that action, for prompt
inquiry as to the way: "What shall we do?" No doubt, when the men and the
time and the circumstances and those to whom they now addressed
themselves, - when these all are put together, it must be grantedthat there
was here the reality and the best part of genuine confession.
3. Religious interrogatoriesmade, not under the probing of the confessional-
expert; not under the conditions of morbidness, and it goaded;not in secrecy
and solitariness. These, as betweenman and his fellow-creature, maybe often
more than doubtful. But it is in open day that this confessional-scene is placed.
And safetyinvests it, and spiritual health and even symptoms of robustness
are indicated.
4. Preachers notpriest, doctrine not ritual, practice not penance, lively
repentance not remorseful reflection, are the order of that well-omenedhour.
Yet, to speak ofnothing else, if ever remorseful reflection - something short of
remorse itself - might have put in a reasonablyopportune claim, it was surely
now, while Peter's stinging words still rang in their ears:"This Jesus whom ye
crucified" (RevisedVersion). But no; the answerto the questions put at this
honorable, open confessionalis "Repent," altering at once the thing you have
been, though alter you cannot the crucifying thing that you have done;
"Repent," and show it before men, by being "baptized, every one of you,"
actually in that very Name, "the Name of Jesus Christ," whom you rejected
and crucified, acknowledging thereby that you are bounden to him for "the
remissionof sins;" "Repent," and be baptized, and enter at once on the
inheritance of long promise, "the gift of the Holy Ghost." That "gift of the
Holy Ghost," after repentance and offer baptism and after the remissionof
sins, as distinguished from the preeminent quickening effectedby his sacred
breath, would be the conclusive, suresttokenof the absolution of sin. For
them and for ourselves this may sufficiently distinguish the ever-necessary
working of the Holy Spirit in quickening the human heart from death,

necessaryequally with Abel and Enochas with Paul or any man of modern
days, from that specialendowmentof the Spirit for other uses, vouchsafedto
the "new covenant" from the day of Pentecostdownwardto this day. This is
the specialgrace andcrown of the Christian Church, though probably still
little understood, and its conquering force accordinglystill little tested. From
the language ofver. 40 we may understand that we have but a sketchof all
that Petersaid from the moment that he stoodup to vindicate the prophesying
army from the charge of drunkenness, to the moment that the actual
administration of the rite of baptism began. Unstintingly he "testified,"
unweariedly he "exhorted," and this the burden of his enthusiastic and
impassionedappeal, that those who heard should show themselves willing,
anxious, eagerto be rescuedfrom the following and from the belongings of an
inherently "crookedgeneration."
VII. A GLORIOUS AND MOST HEART-GLADDENING HARVEST. (Ver.
41-47). Three thousand were that day added to the hundred and twenty or
thereabout, who began the day as believers in Christ. The multiplication was
twenty-five for every one. They are those who "receivedhis word." It will not
be going beyond chapter and verse if we regardthis as equivalent to
"receiving the Word." Still, this is not the exactmeaning of the historian, and
as it is very possible that some of these very thousands at some subsequent
time were guilty of defection, we may prefer to hold that those who came to be
thus guilty did not receive" withmeekness the engrafted Word, which was
able to save their souls." Theyonly caught a transient enthusiasm as they
listened to Peter. Any way, some then also did not "receive" the word of Peter.
"Some" then also "believedand some believed not. Some tares then also were
mingled with the goodseed." Glorious, therefore, as thatharvest was of the
"latter day," it falls very short of the glory that shall be of" the lastday."
Then no Petershall baptize, and no Church shall charitably judge, and no
adulteration shall be possible. Then"the angels shall come forth,

Truths from Peter's Sermon
W. Clarkson
Acts 2:14-36
But Peter, standing up with the eleven, lifted up his voice, and said to them,
You men of Judaea, and all you that dwell at Jerusalem…
A more glorious opportunity than that now presented no man could desire.
Peterwas the last man in the world likely to let it go unused. He instantly and,
no doubt, eagerlyappropriated it. In an animated and forcible address he
repelled the idea that the apostles were acting under lowerexcitements, and
showedthat a new era had dawned upon the race, ofwhich they should hasten
to avail themselves. We gather from his words -
I. THAT THE SOURCE OF HUMAN INSPIRATION MAY BE VERY
MUCH HIGHER, AS IT MAY BE VERY MUCH LOWER, THAN IS
SUPPOSED.(Vers. 15-17.)It is true enough that what passes forDivine
inspiration is often nothing more or better than earth-born excitement, mental
or moral heats which are kindled by man and not by God - of the flesh,
fleshly. This is abundantly proved by the test of time, and, in these cases,the
last state is usually worse than the first. But, on the other hand, it sometimes
happens that what is ignorantly mistakenfor human passionis nothing less
than a Divine afflatus. So here: these men "were not drunken;" God was
"pouring out his Spirit" upon them. So has it been in the history of the
Christian Church. Men that God has raised up and inspired to do his work
have been either contemptuously disregarded, or cruelly decried, or
systematicallypersecuted. Suchfacts as these should make us wait, examine,
inquire, before we dismiss as worthless, or denounce as evil, those who profess
to speak for Christ in ways other than our own.

II. THAT THE WHOLE HISTORY OF OUR RACE IS OUTSPREAD
BEFORE GOD, AND THAT HIS HAND IS LAID UPON IT. (Vers. 17-20.)
The Prophet Joeltells us what God will do. His words are necessarilyobscure,
for only the facts when they have occurredcan make clearand plain their full
significance. Butwe perceive that it was God's purpose, looking on to the
future of the world, to pour down at one epocha very rich effusion of his
Spirit on the race, and to "show wonders" ofthe most extraordinary kind
before the end of the dispensation. Everything is foreseen, arranged;the eye
of God looks on, and all is before him; his hand, too, is stretchedout, and at
various points he makes his almighty powerto be felt.
III. THAT AMID ALL THE ROCKINGS OF REVOLUTION THERE IS
ONE PLACE OF UNFAILING SAFETY. (Ver. 21.)"Whosoevershallcall on
the Name of the Lord shall be saved." Whatevervisions are seen, or dreams
are dreamed, or prophesyings are uttered on earth; whatever wonders may be
wrought in heaven, - the man that makes Godhis Refuge has no need to fear;
he shall be hidden in the everlasting arms of strength and love.
IV. THAT DIVINE PURPOSE IS COOPERATIVE WITHHUMAN
FREEDOM. (Ver. 23.) Christ Jesus was "deliveredby the determinate
counsel," etc.;yet he was not so delivered but that they were "wickedhands"
that crucified and slew him. The providence of God makes all things possible
to us - the noblest achievements and also the darkestcrimes; it is our
faithfulness which makes us the agents of the one, and our sin which makes us
the perpetrators of the other.
V. THAT GOD HAS MADE HIS ETERNALSON TO OCCUPY THE
THRONE OF THE HUMAN WORLD. (Vers. 24-36.)Petershowed:
1. That David had predicted the resurrectionof Christ (vers. 25-31).

2. That they could bear positive testimony that he had risen from the dead
(ver. 32).
3. That prophecy pointed him out as One reigning in power, awaiting the final
and complete overthrow of all his enemies (vers. 34, 35). Wherefore let every
knee bow to him, every heart be subject to his sway;for
(1) all poweras wellas all authority is his;
(2) on his side, we are sure of victory and blessedness;
(3) ranged againsthim, we shall be overcome, with terrible disasterto
ourselves. - C.
The Effusion of the Spirit
E. T. Priest.
Acts 2:33-36
Therefore being by the right hand of God exalted, and having receivedof the
Father the promise of the Holy Ghost…
I. THE PROMISESOF THE SPIRIT, UNDER PRECEDING
DISPENSATIONS. As the prophecies of Christ served to identify the Messiah
on His manifestation in the flesh, and prove His Divine mission, so these

predictions of the coming and agencyof the Holy Ghostin the ancient
Scriptures of the Jewishpeople, conspire, with the facts afterwards to be
noticed as the accomplishmentof them, to show that it is a Divine energy from
on high which is now amongstus of a truth.
II. THE COMMUNICATION OF THE HOLY GHOST FROM THE HANDS
OF THE EXALTED REDEEMER.
1. The work of the Holy Ghost is essentiallyconnectedwith the work of
Christ. Of old the Spirit was given to foretell it, but His greaterprovince was
to attestand apply it.
2. This communication of the Spirit from the hands of the exaltedSaviour
makes distinctly manifest what is everywhere implied in Scripture — that the
gift of the Holy Ghost is a purely gratuitous and gracious bestowment.
III. WHAT IS STATED TO BE THE NATURE OF THE WORK OF THE
HOLY GHOST IN THE CHURCH. What were those manifestations thus
dispensed from the hands of the Redeemer, of which we read in Scripture, and
some of which are matters of observationor of consciousnessstill?
1. There were those supernatural endowments, calledin Scripture "Spiritual
gifts," which first proclaimed the presence ofthe Holy Ghostin the Church.
2. With this stands closelyconnectedthe inspiration of the apostles. The
system of truth which the spiritual gifts were to attestwas that of which they
were the professedexpositors;and it was in the train of their ministry that
these manifestations appeared.

3. We have further to advert to that, to which all that we have been dwelling
upon is but subservient, as means to the end — the manifestationof that new
element of spiritual life which sprung up in connectionwith the exhibition of
apostolic truth, and which is ascribedin Scripture to the application of that
truth to the soul by the Holy Ghost. The first work of the Spirit, of which we
have spoken, was chiefly for attestation;the second, for instruction; this third,
for regenerationand salvation. And if the Spirit appears glorious in His gifts
and diversities of miraculous working, and as the source of inspiration in the
apostles. andprophets, much more is it so when we view Him as "the Spirit of
life in Christ Jesus," andas establishing "a law" within the renewedsoul,
which makes it "free from the law of sin and death."
(E. T. Priest.)
COMMENTARIES
Ellicott's Commentary for English Readers
(33) Therefore being by the right hand of God.—The Greek has the dative
case without a preposition. The English version takes it, and probably is right
in taking it, as the dative of the instrument, the image that underlies the
phrase being that the Eternal King stretches forth His hand to raise Him who
was in form His Servant to a place beside Him on His right hand; and, on the
whole, this seems the bestrendering. Nota few scholars, however, renderthe
words “exaltedto the right hand of God.”
Having receivedof the Father.—The words ofSt. Peter, obviously
independent as they are of the Gospelof St. John, present a striking
agreementwith our Lord’s language as recordedby him (John 14:26; John

15:26). The promise throws us back upon these chapters, and also upon Acts
1:4.
Hath shed forth this.—Better, hath poured out. The verb had not been used in
the Gospels ofthe promise of the Spirit, but is identical with that which was
found in the Greek versionof Joel’s prophecy, as cited in Acts 2:17, “I will
pour out of My Spirit.”
Matthew Henry's Concise Commentary
2:22-36 From this gift of the Holy Ghost, Peter preaches unto them Jesus:and
here is the history of Christ. Here is an accountof his death and sufferings,
which they witnessedbut a few weeks before. His death is consideredas God's
act; and of wonderful grace and wisdom. Thus Divine justice must be
satisfied, God and man brought togetheragain, and Christ himself glorified,
according to an eternal counsel, which could not be altered. And as the
people's act; in them it was an act of awful sin and folly. Christ's resurrection
did awaythe reproach of his death; Peterspeaks largelyupon this. Christ was
God's Holy One, sanctifiedand set apart to his service in the work of
redemption. His death and sufferings should be, not to him only, but to all his,
the entrance to a blessedlife for evermore. This event had takenplace as
foretold, and the apostles were witnesses.Nordid the resurrectionrest upon
this alone;Christ had poured upon his disciples the miraculous gifts and
Divine influences, of which they witnessedthe effects. Through the Saviour,
the ways of life are made known; and we are encouragedto expect God's
presence, and his favour for evermore. All this springs from assuredbelief
that Jesus is the Lord, and the anointed Saviour.
Barnes'Notes on the Bible
Therefore, being by the right hand - The right hand among the Hebrews was
often used to denote "power";and the expressionhere means, not that he was

exalted to the right hand of God. but by his power. He was raisedfrom the
dead by his power, and borne to heaven, triumphant over all his enemies. The
use of the word "right hand" to denote "power" is common in the Scriptures:
Job 40:14, "Thine own right hand cansave thee"; Psalm17:7, "Thousavest
by thy right hand them that trust in thee";Psalm18:35; Psalm20:6; Psalm
21:8; Psalm 44:3; Psalm60:5, etc.
Exalted - Constituted King and Messiahin heaven. Raisedup from his
condition of humiliation to the glory which he had with the Fatherbefore the
world was, John 17:5.
And having received... - The Holy Spirit was promised to the disciples before
his death, John 14:26;John 15:26; John 16:13-15. It was expresslydeclared:
(1) That the Holy Spirit would not be given except the Lord Jesus should
return to heavenJohn 16:7; and,
(2) That this gift was in the power of the Father, and that he would send him,
John 14:26; John 15:26. This promise was now fulfilled, and those who
witnessedthe extraordinary scene before them could not doubt that it was the
effectof divine power.
Hath shed forth this ... - This powerof speaking different languagesand
declaring the truth of the gospel. In this way Peteraccounts for the
remarkable events before them. What had occurredcould not be produced by
new wine, Acts 2:15. It was expresslyforetold, Acts 2:16-21. It was predicted
that Jesus would rise, Acts 2:22-31. The apostles were witnesses thathe had
risen, and that he had promised that the Holy Spirit would descend;and the
fulfillment of this promise was a rational way of accounting for the scene
before them. It was unanswerable;and the effect on those who witnessedit
was such as might be expected.

Jamieson-Fausset-BrownBible Commentary
29-36. David… is … dead and buried, &c.—Peter, full of the Holy Ghost, sees
in this sixteenth Psalm, one Holy Man, whose life of high devotedness and
lofty spirituality is crownedwith the assurance, that though He taste of death,
He shall rise againwithout seeing corruption, and be admitted to the bliss of
God's immediate presence. Now as this was palpably untrue of David, it could
be meant only of One other, even of Him whom David was taught to expect as
the final Occupantof the throne of Israel. (Those, therefore, and they are
many, who take David himself to be the subject of this Psalm, and the words
quoted to refer to Christ only in a more eminent sense, nullify the whole
argument of the apostle). The Psalmis then affirmed to have had its only
proper fulfilment in Jesus, of whose resurrectionand ascensionthey were
witnesses,while the glorious effusion of the Spirit by the hand of the ascended
One, setting an infallible sealupon all, was eventhen witnessedby the
thousands who stoodlistening to Him. A further illustration of Messiah's
ascensionand sessionatGod's right hand is drawn from Ps 110:1, in which
David cannot be thought to speak ofhimself, seeing he is still in his grave.
Matthew Poole's Commentary
By the right hand of God, that is, by the powerof God spokenafter the
manner of men, the right hand being that we commonly do any thing with.
Some read at the right hand of God; and then the apostle preaches Christ’s
ascensiontoo, and his being justified by God, though he had been condemned
by men.
Having receivedof the Fatherthe promise of the Holy Ghost:Psalm
68:18Whichye now see, in the fiery cloven tongues;and hear, in the divers
languages whichare spoken.
Gill's Exposition of the Entire Bible

Therefore being by the right hand of God exalted,.... After his resurrectionhe
ascendedto heaven, and was exaltedin human nature; "to the right hand of
God", as the Ethiopic version; and the Arabic version used by De Dieu read;
an honour that never was conferredon any creature, angels ormen, besides:
or he was exaltedand raisedto the high honour and dignity of a Prince and
Saviour, of Lord, Head, and King, so as to have a name, dominion, and
authority over all, by the mighty powerof God, which is sometimes calledhis
right hand; see Psalm118:15.
and having receivedof the Father the promise of the Holy Ghost; which the
Father had promised to pour forth in the last days, Isaiah 44:3 and which
Christ had promised to send from the Father, John 14:16 and which, upon his
ascensionand exaltation, he receivedas Mediatorfrom him; see Psalm68:18
compared with Ephesians 4:8.
he hath shed forth this; this Holy Spirit, or promised Spirit, these gifts of his;
and so the Syriac version renders it, "he hath shed forth this gift"; which
expresses boththe plenty and abundance of the gifts bestowed, and the
liberality of Christ in the donation of them: it is added,
which ye now see and hear; meaning the cloventongues, as of fire, which they
saw sitting on the disciples, and the various languages whichthey heard them
speak. The Alexandrian copy, the Vulgate Latin and Ethiopic versions, leave
out the word "now":and the Syriac, in the room of it, reads, "behold".
Geneva Study Bible
Therefore being by the {y} right hand of God exalted, and having receivedof
the Fatherthe promise of the Holy Ghost, he hath shed forth this, which ye
now see and hear.
(y) Might and powerof God.

EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Acts 2:33. Οὖν] namely, in consequenceofthe resurrection, with which the
exaltation is necessarilyconnected.
τῇ δεξιᾷ τοῦ Θεοῦ]by the right hand, i.e. by the powerof God, v. 31;Isaiah
63:12. Comp. Vulgate, Luther, Castalio, Beza, Bengel, also Zeller, p. 502, and
others. The rendering: to the right hand of God, howevermuch it might be
recommended as regards sense by Acts 2:34, is to be rejected, seeing thatthe
constructionof simple verbs of motion with the dative of the goalaimed at,
instead of with πρός or εἰς, belongs in classicalGreekonly to the poets (see the
passagesfrom Homer in Nägelsb. p. 12, ed. 3, and, besides, Erfurdt, ad Antig.
234;Bernhardy, p. 95; Fritzsche, Conject. I. p. 42, the latter seeking to defend
the use as legitimate), and occurs, indeed, in late writers[132](see Winer, p.
201 f.[E. T. 268 f.]), but is without any certain example in the N. T., often as
there would have been occasionforit; for Acts 21:16 admits of another
explanation, and Revelation2:16 is not at all a case in point. In the passage of
the LXX. Jdg 11:18, deemed certain by Fritzsche, τῇ γῇ Μωάβ (if the reading
is correct)is to be connected, not with ἦλθεν, but as appropriating dative with
ἀπὸ ἀνατολῶνἡλίου. Concerning Κύρῳ ἰέναι, Xen. Anab. i. 2. 26, see
Bornemann, ed. Lips. The objection, that by the right hand of God is here
inappropriate (de Wette and others), is not tenable. There is something
triumphant in the element emphatically prefixed, which is correlative to
ἀνέστησεν ὁ Θεός (Acts 2:32); God’s work of powerwas, as the resurrection,
so also the exaltation. Comp. Php 2:9. A Hebraism, or an incorrecttranslation
of ‫ל‬ְ‫למ‬ ְ‫נ‬ִ‫י‬ (Bleek in the Stud. u. Krit. 1832, p. 1038;de Wette;Weiss, Petr.
Lehrbegr. p. 205), has been unnecessarilyand arbitrarily assumed.
τήν τε ἐπαγγ. τ. ἁγ. πν. λαβ. παρὰ τ. πατρ.] contains that which followedupon
the ὙΨΩΘΕΊς, andhence is not to be explained with Kuinoel and others:

“afterHe had receivedthe promise of the Holy Spirit from the Father;” but:
“afterHe had receivedthe (in the O. T.) promised (Acts 1:4) Holy Spirit from
His Father. See on Luke 24:49.
τοῦτο is either, with Vulgate, Erasmus, Beza, Kuinoel, and others, to be
referred to the πνεῦμα ἅγιον, so that the ὅ corresponds to the explanatory id
quod (Kühner, § 802. 2), or—which, on accountof the Ὅ annexed to ΤΟῦΤΟ,
is more natural and more suitable to the miraculous character—itis, with
Luther, Calvin, and others, to be takenas an independent neuter: He poured
forth (just now) this, what ye (in effectu) see and hear (in the conduct and
speechof those assembled). Accordingly, Peter leaves it to his hearers, after
what had previously been remarked(τήν τε ἐπαγγ.… πατρός), themselves to
infer that what was poured out was nothing else than just the πνεῦμα
ἅγιον.[133]
The idea that the exalted Jesus in heaven receives from His Fatherand pours
forth the Holy Spirit, is founded on such instructions of Christ as John 15:26;
John 16:7. Comp. on Acts 1:4.
[132]The dative of interest(e.g. ἔρχομαί σοι, I come for thee) has often been
confounded with it. Comp. Krüger, § 48. 9. 1.
[133]It cannot, however, be said that “the first congregationof disciples
receives this gift without baptism” (Weiss, bibl. Theol. p. 150). Those persons
possessedby the Spirit were, in fact, all confessorsofChrist, and it must in
their case be supposed that they had already receivedbaptism in the lifetime
of our Lord, to which conclusionvv. 38, 41 point.
Expositor's Greek Testament

Acts 2:33. οὖν: the Ascensionis a necessarysequelto the Resurrection, cf.
Weiss, Leben Jesu, iii., 409 ff. and in loco. Or the word may mark the result of
the assuredand manifold testimony to the Resurrection, to which the Apostle
had just appealed:“Confirmata resurrectione Christi, ascensio nonpotestin
dubium vocari,” Bengel.—τῇ δεξιᾷ τοῦ Θεοῦ:best to take the words as an
instrumental dative, so in Acts 5:31, with the majority of recent
commentators. On grammaticalgrounds it would be difficult to justify the
rendering “to the right hand” (although takenin connectionwith Acts 5:34 it
would give very goodsense), since sucha combination of the dative alone is
found only in the poets, and never in prose in classicalGreek.The only other
instances adduced, Acts 21:16 and Revelation2:16, can be otherwise
explained, cf. Winer-Moulton, xxxi., p. 268. On Jdg 11:18 (LXX) quoted in
support of the localrendering by Fritzsch, see Wendt’s full note in loco. The
instrumental meaning follows naturally upon Acts 2:32—the Ascension, as the
Resurrection, was the mighty deed of God, Php 2:9. There is therefore no
occasionto regard the expressionwith De Wette as a Hebraism, see Wetstein,
in loco.—ὑψωθείς, cf. especiallyJohn12:32, and Westcott’s note on John
3:14. The word is frequently found in LXX. As Lightfoot points out, in our
Lord Himself the divine law which He Himself had enunciated was fulfilled, ὁ
ταπεινῶν ἑαυτὸνὑψωθήσεται (Luke 14:11;Luke 18:14).—τήντε ἐπαγγελίαν
τοῦ ἁγίου πνεύματος κ.τ.λ., see above onActs 1:4 (Galatians 3:14). The
language ofSt. Peter is in agreementwith, but yet independent of, that in St.
John, whilst it calmly certifies the fulfilment of our Lord’s promise.—ἐξέχεε:
“hath poured forth,” R.V. All previous English versions exceptRhem. = A.V.
The verb is used in the LXX in the prophecy cited above, Joel2:28-29 (cf. also
Zechariah 12:10), although it is not used in the Gospels ofthe outpouring of
the Spirit.—τοῦτο:either the Holy Ghost, as the Vulgate takes it, or an
independent neuter “this which ye see and hear,” i.e., in the bearing and
speechof the assembledApostles. St. Peterthus leads his hearers to infer that
that which is poured out is by its effects nothing else than the Holy Ghost. It is
noteworthy that just as Joelspeaks ofGod, the Lord Jehovah, pouring out of
His Spirit, so the same divine energy is here attributed by St. Peterto Jesus.
See above on Acts 2:17.
Cambridge Bible for Schools andColleges

33. Therefore being by [or at] the right hand of God exalted] i.e. into heaven.
For not only are the Apostles and disciples witnesses ofthe Resurrectionbut
also of the Ascension.
the promise of the Holy Ghost] calledthe promise of the Fatherin Acts 1:4.
Christ had told His disciples that the Father would send this gift upon them in
answerto His prayer. “I will pray the Father and he shall give you another
Comforter … he shall teach you all things” (John 14:16;John 14:26).
he hath shed forth] Better, he hath poured forth. Thus the fulfilment of the
prophecy is, as in the original, describedby the same word which is put into
the mouth of the prophet in Acts 2:17.
see and hear] It would seemfrom this that the appearance, like as of fire,
which rested upon eachof them, remained visible for some time, thus making
it apparent how different this was from any meteoric flashes into which some
have endeavouredto explain away the miracle which St Luke describes.
Bengel's Gnomen
Acts 2:33. Τῇ δεξιᾷ) So also in ch. Acts 5:31, “Him hath Godexalted with His
right hand to be a Prince and a Saviour.” The Hebrew ‫ןלנלי‬ is rendered by the
LXX. usually ἐκ δεξιῶν; and so also in Psalm 110:1, the passageto which
Peterrefers, and yet uses the expressionτῇ δεξιᾷ, which is found once in the
LXX., Isaiah 63:12. Christ was exalted by the right hand of GOD to the right
hand of God.—οὖν, therefore)The resurrectionof Christ having been
established, His ascensioncannotbe calledin question. For this reasonit is
first assertedby itself, and next is also establishedfrom the 110thPsalm.—
ὑψωθεὶς, having been exalted) The exaltation strictly took place at His
ascension.—ἐξέχεε, He poured out) See Acts 2:17.—τοῦτοὅ νῦν) The more
recentMSS. of the Latin Vulg. have “hunc, quem,” instead of “hoc quod
nunc.” They understand πνεῦμα (Neut.), “spiritum” (Masc). The neuter

gender in Greek is expressedby the masculine in Latin. Moreoverthe phrase
is absolute, this (τοῦτο), elegantlydenoting the newness (the unprecedented
character)of this unspeakable gift.[16]Irenæu[17]has νῦν, now, which has
been omitted by some.[18]—ΒΛΈΠΕΤΕ ΚΑῚ ἉΚΌΥΕΤΕ, ye see and hear)
Ye have testimonies to the facts which are not to be ‘mocked’ at (Acts 2:13).
[16] Τοῦτο ὃ is the reading of ABC and D corrected. Butgood MSS. of Vulg.
“hoc donum quod:” so also e: and E, τοῦτο τὸ δῶρον: also Iren. and Cypr.
The oldestMS. of Vulg. (Amiat.) has “hunc quem.”—E. and T.
[17] renæus (of Lyons, in Gaul: born about 130 A.D., and died about the end
of the secondcentury). The Editio Renati Massueti, Parisinæ, a. 1710.
[18] So also Ee and Rec. Text have νῦν. But ABC and D, corrected, omit it.—
E. and T.
Pulpit Commentary
Verse 33. - Being therefore for therefore being, A.V.; poured for shed, A.V.;
see for now see, A.V. By the right hand, etc. Some render it," Being exalted to
the right hand," etc.;or, "Being at the right hand of God exalted." It is very
questionable whether the Greek will bear the first rendering; and it would
have been more natural to express the secondby εἰς τὴν δεξιάν. It is best,
therefore, to take it as the A.V. and the R.V. do. Tile phrase is equivalent to
that in Psalm 98:1, "His right hand, and his holy arm, hath gottenhim the
victory," and numerous other passages.The promise of the Holy Ghost(see
Acts 1:4, note).

PRECEPTAUSTIN RESOURCES
Acts 2:33 "Therefore having been exalted to the right hand of God, and
having receivedfrom the Father the promise of the Holy Spirit, He has
poured forth this which you both see and hear.
KJV Acts 2:33 Therefore being by the right hand of God exalted, and having
receivedof the Fatherthe promise of the Holy Ghost, he hath shed forth this,
which ye now see and hear.
Therefore having been exalted to the right hand of God Acts 5:31; Ps
89:19,24;118:16,22,23;Isa 52:13;53:12; Mt 28:18; Mark 16:19;John 17:5;
Eph 1:20-23;Php 2:9-11;He 1:2-4; 10:12; 1 Peter1:21; 3:22
having receivedfrom the Father the promise of the Holy Spirit - Acts 1:4;
Luke 24:49; John 7:38,39;Jn 14:16,26;15:26;16:7-15
He has poured forth this which you both see and hear - Acts 2:17,38,39;
10:45;Ro 5:5; Eph 4:8; Titus 3:6
Acts 2 Resources -Multiple Sermons and Commentaries
In Acts 2:25-36 Peterpresents five (some say four) proofs for the resurrection
of the Christ, the Messiah:
The prophecy of David (Acts 2:25–28 quoting Ps 16:8-11).
The testimony of Peter (Acts 2:29–31 alluding to Ps 132:11 and 2 Sa 7:12-13).
The eye-witnesses (Acts 2:32).
The supernatural events of Pentecost(Acts 2:33)

The exaltationand ascensionof Jesus, David's "greaterSon" (Acts 2:34–35 -
quoting Ps 110:1).
THE EXALTATION
OF MESSIAH
Peternow answers the question posedby F F Bruce "But where was He now,
if He was raisedfrom the dead?"
Messiah's Ascensionis a necessarysequelto His Resurrectionand the
precursorof His exaltation and His subsequent pouring out of the Spirit at
Pentecost.
Peterdescribes ascensionhe had personally witnessed.
And after He (JESUS) had said these things, He was lifted up while they were
looking on, and a cloud receivedHim out of their sight. 10 And as they were
gazing intently into the skywhile He was going, behold, two men in white
clothing stoodbeside them. 11 They also said, “Men of Galilee, why do you
stand looking into the sky? This Jesus, who has been takenup from you into
heaven, will come in just the same way as you have watchedHim go into
heaven.” (Acts 1:9-11+)
And as Lenski says "Righthere and now Peter’s hearers were both seeing and
hearing the great effects ofthe resurrectionof Jesus, the miracles of
Pentecost. Theyreveal what the resurrectioninvolved -- the exaltation of the
risen Jesus, His pouring out the spirit, the miraculous evidence of which all
were seeing and hearing. Peter thus goes straightto his goal: he lays up stone
on stone with perfect, swift mastery until the arch is complete."

Therefore having been exalted to the right hand of God - Remember Peteris
defending the resurrectionand here he points out that He could hardly have
sent the Spirit which they had seenand heard had He not been resurrected
and exalted.
It is notable that the first words in the Greek sentenceare "the right" (there is
no word for "hand" in Greek)which emphasizes Jesus'position of prestige,
powerand authority.
F F Bruce explains that the right hand of God is "the place of supremacy over
the universe, in fulfillment of His (JESUS)own assurance to His judges
(CAIAPHAS, ET AL): “But from now on THE SON OF MAN WILL BE
SEATED AT THE RIGHT HAND of the powerOF GOD” (Luke 22:69+).
ILLUSTRATION - Reading book by George Stephanopoulos – knew what a
privilege it was to serve at the right hand of the most powerful man in the
world – the Presidentof the United States – Bill Clinton -- “All Too Human –
A PoliticalEducation”. Stephanopoulos wrote “Whenit comes to White
House offices, it’s not the size that counts. Location, location, location.
Proximity, like celebrity, is a source and sign of power. The closeryou are to
the president, the more people believe he listens to you. The more people
believe he listens to you, the more information flows your way. The more
information flows your way, the more the president listens to you. The more
the president listens to you, the more poweryou have.” Think of the power of
Jesus atthe right hand of God. (Paul Apple The Spread of the Gospel)
Having been exalted (lifted up) (5312)(hupsoo fromhupsos = height,
elevation)is used here not only literally to describe the lifting up of Jesus
spatially (Acts 1:9) but also with the figurative means of His being lifted up to

the place of highest honor, foremostfame, greatestpower, and peerless
position!
And it is fascinating that this same verb hupsoo describes His crucifixion for
He prophesied to Nicodemus that “As Moses lifted up (hupsoo) the serpent in
the wilderness (Nu 21:5-9), even so must the Son of Man be lifted up (hupsoo)
(Jn 3:14,cfhupsoo again with identical meaning in Jn 12:32-33). In short,
because Jesuswas lifted up on Calvary's Cross, He was lifted up to God's
right hand! Glory! Hallelujah! Amen!
Gotquestions has an excellentsummary of the significance ofJesus'
Ascension...
1) It signaledthe end of His earthly ministry. God the Fatherhad lovingly sent
His Soninto the world at Bethlehem, and now the Son was returning to the
Father. The period of human limitation was at an end.
2) It signified success inHis earthly work. All that He had come to do, He had
accomplished.
3) It marked the return of His heavenly glory. Jesus'glory had been veiled
during His sojourn on earth, with one brief exception at the Transfiguration
(Matthew 17:1-9).
4) It symbolized His exaltationby the Father (Ephesians 1:20-23). The One
with Whom the Father is well pleased(Matthew 17:5) was receivedup in
honor and given the Name above all names (Philippians 2:9).

5) It allowedHim to prepare a place for us (John 14:2).
6) It indicated the beginning of His new work as High Priest(Hebrews 4:14-
16) and Mediator of the New Covenant (Hebrews 9:15).
7) It set the pattern for His return. When Jesus comes to setup the Kingdom,
He will return just as He left-literally, bodily, and visibly in the clouds (Acts
1:11; Daniel 7:13-14;Matthew 24:30;Revelation1:7).
Currently, the Lord Jesus is in heaven. The Scriptures frequently picture Him
at the right hand of the Father-a position of honor and authority (Psalm
110:1;Ephesians 1:20; Hebrews 8:1). Christ is the Head of the Church
(Colossians1:18), the giver of spiritual gifts (Ephesians 4:7-8), and the One
who fills all in all (Ephesians 4:9-10).
Warren Wiersbe summarizes Peter's logic in this section - If the Holy Spirit is
in the world, then God must have sent Him. Joelpromised that one day the
Spirit would come, and Jesus Himself had promised to send the gift of the
Holy Spirit to His people (Luke 24:49; John 14:26;15:26; Acts 1:4). But if
Jesus is dead, He cannotsend the Spirit; therefore, He must be alive.
Furthermore, He could not send the Spirit unless He had returned to heaven
to the Father(John 16:7); so, Jesus has ascendedto heaven! To back up this
statement, Peterquoted Psalm110:1, a verse that certainly could not be
applied to David. (Bible ExpositionCommentary)
Kistemakerexplains "Because Peter’saudience had not seenJesus in the
forty-day period betweenhis resurrection and ascension, theyneeded proof
that what the eyewitnessesproclaimedwas true. Therefore, they wanted to
know the relationship betweenJesus’resurrectionand the coming of the Holy

Spirit. To meet the questions of his audience, Peteralludes to Jesus’ascension
and mentions Christ’s place at the right hand of God(compare Acts
5:31)....Fromhis exalted position, Jesus has fulfilled the promise that the
Father would send the Holy Spirit (refer to John 7:39; 14:26;15:26). On the
day of PentecostJesus’words concerning the coming of the Spirit are being
fulfilled. Consequently, everyone present at the temple area in Jerusalemis
able to see the evidence of the outpouring of the Spirit. The listeners must
know, therefore, that Jesus, seatedatthe right hand of God, has the authority
to commissionthe Spirit to come and live in the hearts of the believers."
(BakerNT Commentary - Acts)
And having receivedfrom the Father the promise of the Holy Spirit - Again
we see the Fatheractively involved in the plan of redemption. In fact, in this
passagewe see allthree Members of the Trinity interacting in perfect
harmony.
In the Gospelof Luke Jesus had instructed the disciples...
“And behold, I (JESUS)am sending forth the promise of My Fatherupon you
(Jn 14:16, 26);but you are to stayin the city until you are clothed with power
from on high.” (Lk 24:49+)
Jesus had spokenof the promise of the Spirit in Acts 1
Gathering them together, He commanded them (THE ELEVEN)not to leave
Jerusalem, but to wait for what the Father had promised (THE HOLY
SPIRIT), “Which,” He said, “you heard of from Me;(Acts 1:4+) (And they
had obediently waited and on the 10th day the promise was fulfilled. Beloved,

the surestway to receive God's blessings is to be sure to walk in obedience to
His Word and by His Spirit! [Gal 5:16+])!
Promise (1860)(epaggelia/epangelia)originallymeant an announcement or
declarationbut later came to mean promise or assurance (Acts 23.21)and in
Scripture (as in the current passage)speaks predominatelyof God's
pronouncements that provide assurance ofwhat He will do. He had promised
the Holy Spirit, and here on the feastday of Pentecost, He keeps His promise
by giving it to His Son to pour out His Spirit. This reminds us of the passage
by Paul "Forall the promises of God in Him (CHRIST) are yea, and in Him
Amen, unto the glory of God by us." (2 Cor 1:20KJV).
John Phillips - The coming of the Holy Spirit was the crowning proof. Jesus
was not only alive from the dead by the powerof God's hand, but He was now
seatedat the right hand of powerin heaven. The outpouring of the Holy
Spirit, long since foretold by Joel, was the proof that Jesus was now seatedin
the glory. He was the One who had thus sentthe Holy Spirit to usher in a new
age of grace. Insteadof sending down wrath from heaven, He had sent down
the Holy Spirit, and in such a wayand on such a day as fulfilled the age-old
symbols of Pentecost. (Exploring Acts)
He has poured forth this which you both see and hear - He is clearlythe Lord
Jesus. You both see and hear indicates that the out pouring of the Spirit was
undeniable. They saw tongues like fire and they heard a sound like a mighty
rushing wind and the disciples speaking in tongues, recognizable foreign
languages.
Peterexplains that what the Jewishaudience had seenand heard was the
work of the risen, ascendedJesus,Who had prophetically promised He would

send His Spirit to the disciples. In other words, the pouring forth of the Holy
Spirit was dependent on the ascensionofJesus.
“When the Helper comes, Whom I will send to you from the Father, that is the
Spirit of truth who proceeds from the Father, He will testify about Me, (Jn
15:26)
“But I tell you the truth, it is to your advantage that I go away;for if I do not
go away, the Helper will not come to you; but if I go, I will send Him to you.
(Jn 16:7)
Poured forth (1632)(see note above on ekcheo) - In Acts 2:17 Peterquoted
Joel's prophecy that the Spirit will be poured out (future tense) and here he
uses the aorist tense indicating it has happened and that Jesus is the One Who
accomplishedthe pouring forth of the Spirit. Stated anotherway, the
outpouring of the Spirit was evidence that Jesus was actuallyexaltedat the
Father's right hand.
Note that in Peter's quote from Joelin Acts 2:17+ he says it was God saying
that He was the One Who will pour forth His Spirit on all mankind, and now
in Acts 2:33 Petersays it is Jesus Who poured forth the Spirit. Comparing
these two passageswhatis the obvious conclusion? Jesusin Acts 2:33 is God
in Acts 2:17. Jesus is God!
Now let us apply this truth - The facts are that Jesus is at the right hand of
God, directing the affairs of His Body, the church through His "Chief
Operating Officer," the Holy Spirit Whom He has poured out on us in
abundance. Dearpastor, would you say your Church (part of His Body) is a
Spirit Filled Church? Dearbeliever, is your life Spirit filled, figuratively like
an Artesian Well?

Spurgeon- Was not that enough to convince them? They saw and they heard
the proofs of the working of the Spirit among them, and Petertold them that
“this” was the gift of Christ, who had ascendedup on high. It must have been
a very striking thing, to have been there, and to have heard and seenthese
tokens of God setting His sealto the work of Jesus.
Piper - So you see, the real issue the Charismatics raise for us is not the issue
of tongues. In itself that is relatively unimportant. The really valuable
contribution of the Charismatic renewalis their relentless emphasis on the
truth that receiving the gift of the Holy Spirit is a real, life-changing
experience. Christianity is not merely an array of glorious ideas. It is not
merely the performance of rituals and sacraments. It is the life-changing
experience of the Holy Spirit through faith in Jesus Christ the Lord of the
universe. (Ed: While I agree with Piper, it seems that the associationofthe
Spirit with some of the negative or more "showy" aspects ofthe Charismatic
Movement has sadly led many in the Bible based evangelicalchurches to
minimize the role of and necessityfor daily dependence upon the Holy Spirit.
And this is not just sad, but it is tragic, because it saps the Body of Christ of
the powerthat Jesus intended it to possess byt the sending of His Spirit! We in
Bible centeredchurches need to swing the "pendulum" back to its doctrinal
center! Bible yes! Spirit yes! Both are necessaryforthe work of ministry - cf 2
Cor 3:5-6+) (How to Receive the Gift of the Holy Spirit)
THE ACTS OF THE APOSTLES
by
Frank E. Allen

Copyright @ 1931
CHAPTER FIVE
PETER’S SERMON,OR THE FIRST GREAT REVIVAL:
(Acts 2:14-41)
OUTLINE
Key verse - 38
I. The Attitude of the speaker(v. 14).
1. Peterstoodup.
2. He lifted up his voice.
3. He askedfor their attention.
4. He had the support of the other apostles.
5. He explained their enthusiasm (v. 15).
II. The source ofthe speaker’s message.
1. The Word of God.
2. He chose his texts from prophecy.
3. He showedthat it was foretold that:
a. The Holy Spirit should be poured out.
b. All classesshouldbe influenced.
c. All classes shallbecome witnesses(v. 18).
III. The speaker’s theme was Christ.
1. Christ was a man (22).
2. Christ was a perfect man (22).
3. Christ’s deity was demonstratedby signs and wonders (19-20, 22).

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