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of facts which to that assembled multitude were a matter of everyday knowledge. These
we have now considered and have therefore done what we could to bring back the
atmosphere of the original Pentecost. This accomplished we will proceed in our
exposition.
#12.
Pentecost explained: "This is that" (2: 14-40).
pp. 260 - 265
Peter, when he stood up to explain the meaning of Pentecost to the assembled
multitude, lifted up his voice and said:--
"Ye men of Judæa, and all ye that dwell at Jerusalem" (Acts 2: 14).
"Ye men of Israel . . . . . among you . . . . . in the midst of you" (Acts 2: 22).
"Therefore let all the house of Israel know assuredly" (Acts 2: 36).
"The promise is unto you, and to your children, and to all that are afar off, even as
many as the Lord our God shall call" (Acts 2: 39).
"Men of Judæa", "the Jews who dwelt at Jerusalem" (Acts 2: 5), "Israel", and then,
together, "the whole house of Israel", are those to whom Peter addressed his words.
Peter's own recorded act and word given in Acts 10: 28, and the attitude of the apostles
and brethren that were in Judæa (Acts 11: 18), together with the exclusiveness of
Acts 11: 19, are sufficient to prove that the presence of a Gentile at this feast of Israel
would have been intolerable, while the attitude of the Jews as recorded in
Acts 21: 26-36 shows what is likely to have happened had Gentiles been present at this
feast of Pentecost. The nations of the earth shall, one day, go up to Jerusalem to keep
the Feast of Tabernacles as Zech. 14: 16-19 reveals, but that event awaits the time when
the Lord descends and his feet once more touch the Mount of Olives. This feast takes
place after He had ascended from the Mount of Olives, and the difference is great and
far-reaching.
We have already observed that when Peter opened his mouth to speak he was actually
"uttering" as power from on high enabled him; the word "said" of verse 14, being the
peculiar word "utterance" of verse 4. Yet, in spite of this practical inspiration, Peter's
first words of instruction are a reference to the Scriptures, showing that, much as we may
feel the absence of "gifts" to-day, we have equally with Peter the authority of the
Scriptures; and we have, too, what he had not, the complete New Testament containing
all necessary instruction as to doctrine and practice till the day of glory shall dawn.
There can hardly be found in human language more explicit words than Peter's "This
is that". Such specific language makes it imperative that we understand, at least in
measure, the teaching of the prophecy of Joel, and found our idea of Pentecost upon his
teaching. If, as most will admit, the "church" cannot be imported into Joel, then that
alone should, if we still hold it, shake our faith in the tradition that the church began at
Pentecost. We trust the reader will honour the Holy Spirit at this point, and, leaving the