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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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THE
FIRST SERMON OF THE CHURCH - 2 Acts 2:35-41
(6/23/13) Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert I. CHRIST ATTESTED THROUGH MIRACLES (22-24) II. CHRIST ATTESTED THROUGH PROPHECY (25-31) III. CHRIST ATTESTED THROUGH APOSTOLIC WITNESS
(32-35) A. Apostles witnessed Christ’s resurrection
(32) 1. Peter makes the connection between the
confirmation by miracles and prophecies to the man, Jesus the Nazarene. It is this Jesus who had been raised from the dead
declaring that He is the Son of God (Ro 1:4). 2. To add to this overwhelming evidence,
Peter claims that he and the other apostles witnessed the resurrected Christ.
Through miracles and signs, the apostles themselves were confirmed as God’s spokesmen. God’s spokesmen have
infallibly testified to the truth of Christ’s resurrection. It was to this end
that the apostles were commissioned by Christ (Ac 1:8, 22;
3:15; 5:32; 10:39, 41; 13:31; 26:16). B. Apostles received the Holy Spirit (33) 1. Since Christ accomplished the will of God
in salvation, God has exalted Him to His right hand, the ultimate position of
authority. It was from this position of authority that Christ sent the
promised Holy Spirit. 2. In a more detailed description, Peter
answers their original question, “What does this mean?” Christ has poured
forth the Holy Spirit that very day. It was the coming of
the Holy Spirit that explained what they heard and observed. C. The Apostles claimed Jesus as Lord (34-35) 1. Ps 110:1 does not refer to the first
David but the second David, Jesus Christ. David had not ascended to the right
hand of God, but Jesus Christ who is the Lord. 2. In Ps 110:1, The Father speaks to the Son
and calls him “Lord.” Jesus the Nazarene, in all reality, was both Lord over all and God (cf. Is 45:6, 21-23 cf. Php 2:10-11; Ro
10:13 cf. Jl 2:32). He has an exalted position as God’s continues to put all
things under His Lordship. IV. APPLICATION TO ISRAEL (36-39) A. Israel Can Know for Certain that Jesus is
Lord and Christ (36) 1. Peter concludes (oun
- therefore) his argument telling Israel that they can know for “certain”
(asphalōs - safely, beyond
reasonable doubt) that Jesus is both Lord and Christ. 2. He is the very one that the Jewish people
cried out to have crucified (Mt 27:22-23). Here again we see man’s
responsibility concurrent with God’s sovereignty (Ac 2:23). B. Some Were Pierced with the Truth (37) 1. The people were “pierced” (katanussō - pricked or stabbed deeply)
to the heart at Peter’s apologia. This no doubt came from the ministry of the
Holy Spirit to convict the world of sin, righteousness, and judgment (Jn
16:8). 2. They were given the
truth and convinced by it. Now they found themselves guilty before a
holy God and they themselves realized they needed to be reconciled. C. Israel Must Repent and be Baptized in the
Name of Jesus Christ (38) 1. Peter’s response was that Israel was to
repent of their sin and rejection of Christ. Though faith is not mentioned in
this verse, faith is a part of repentance even as repentance is a part of
faith (Ac 20:21). Repentance (metanoeō)
is a change of mind. 2. Baptism is not a condition for salvation,
but an outward sign of faith and identification with Christ as Messiah. 3. This
verse does not suggest that baptism was necessary for salvation. The Greek
construction literally reads, “All of you (plural) repent, and each
of you (singular) be baptized on the basis of forgiveness of sins.” The
Greek proposition eis (“for”)
contains the basic idea of “into.” But among its various usages, it can mean
“unto” in the sense of “aim” and “purpose” (1Co 2:7) or it can mean “upon” in
the sense of “on the basis of” and “because of” (cf. Mt 10:41; 12:41). The
context of Scripture would lead to the interpretation that “upon” the basis
of forgiveness of sin (through repentance and faith), they were to be
baptized. 4. A.T. Robertson (forefather
of Greek grammarians): “My view is decidedly against the idea that Peter,
Paul, or any one in the New Testament taught baptism as essential to the
remission of sins or the means of securing such remission. So I understand
Peter to be urging baptism on each of them who had already turned (repented)
and for it to be done in the name of Jesus Christ on the basis of the
forgiveness of sins which they had already received.” (WP
loc.). 5. In addition, if they were to repent, they
would not only be forgiven, but they would also
receive the Holy Spirit. This does not refer to the gift of tongues, which
they may or may not receive. It directly refers to receiving the gift
and promise of the Holy Spirit immediately and permanently at
the moment of faith (Ep 1:13). It was on this basis, that Peter was
first to preach this promise to all those who believe. D. Israel Can Now Receive God’s Promise (39) 1. Peter confirms that salvation was the
very promise of God to Israel (Ac 3:25 cf. Ge 17:7). This promise, which was given through the prophets, included forgiveness of
sins and the gift of the Holy Spirit. 2. But the promise of forgiveness and the Holy
Spirit was given also to the Gentiles. It is most likely the Gentiles who
Luke described with the phrase, “all who are far off” (cf. Ac 11:15-18;
22:21). 3. Peter continues to emphasize God’s
predestination in salvation in the statement, “as many as the Lord our God will call to Himself.” Peter’s perspective on salvation was that those who
come to Christ, come because God called them to Himself (1Pe 1:1; 5:10; 2Pe
1:10). V. ACCOUNTABILITY OF ISRAEL (40-41) A. Peter Exhorted Israel to Be Saved (40) 1. In sharing the gospel, Peter both
testified and exhorted his hearers to be saved. 2. Literally Peter said, “Be saved, you must
be saved” (aorist passive imperative - sōzō).
They were to be saved from a generation “perverse” (skolios
- curved , warped, or crooked, Eng. scoliosis)
in unbelief and unfaithfulness to God. B. Three Thousand Received Jesus as the
Messiah (41) 1. The phrase they “received his word” is
akin to receiving his gospel. In other words, they heard the testimony and
evidence of the gospel and exercised their faith in Christ. 2. The fact that they were
baptized does not indicate baptismal regeneration. Rather, it shows
the early church’s model of public profession of those who truly believe.
Sometimes in an effort to keep baptism separate from salvation, the church
deemphasizes or devalues the importance of baptism. It was
commanded by our Lord and the early church took that command as an
initial and necessary act of obedience. 3. Having come on the day of Pentecost, the
Holy Spirit began His ministry of convicting, illuminating, drawing,
regenerating, and infilling. VI. OBSERVATIONS AND APPLICATIONS A. Believers are never to ask the unbeliever
to make a blind leap (without reason) of faith (Ac 2:36) but exhort them on the basis of sound testimony (Ac 2:36, 40). B. Believers are to give a defense of the
faith and lead men to faith in Christ (1Pe 3:15). C. Believers are to rely on the convicting,
illuminating, drawing, and regenerating ministry of the Holy Spirit. D. The apostolic authority is the same basis
for obtaining the church’s doctrine, as it is the church’s duty and practice.
This includes baptism. |
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