Drunk with New Wine

[Acts 2:13] Others mocking said, These men are full of new wine.
But others mocking - The world begins with mocking, thence proceeds to splitting hairs, 4:7; to threats, 4:17; to imprisoning, 5:18; blows, 5:40; to slaughter, 7:58. These mockers appear to have been some of the natives of Judea, and inhabitants of Jerusalem, (who understood only the dialect of the country,) by the apostle's immediately directing his discourse to them in the next verse.
There has been seldom a revival of religion, a remarkable manifestation of the power of the Holy Spirit that has not given occasion for profane mockery and merriment. One characteristic of wicked men is to deride those things which are done to promote their own welfare. Hence the Savior Himself was mocked; and the efforts of Belivers to save others have been the subject of derision. Derision, and mockery, and a jeer, have been far more effectual in deterring men from becoming Believers than any attempts at sober argument. G-d will treat men as they treat Him, Psalms 18:26. And hence He says to the wicked, "Because I have called, and ye refused-- but ye have set at nought all My counsel--I also will laugh at your calamity; I will mock when your fear cometh," Proverbs 1:24-26.
They are full of sweet wine - So the Greek word properly signifies. There was no new wine so early in the year as Pentecost. Thus natural men are wont to ascribe supernatural things to mere natural causes; and many times as impudently and unskillfully as in the present case.
In such times men will have some way of accounting for the effects of the Scriptures; and the way is commonly about as wise and rational as this. "To escape the absurdity of acknowledging their own ignorance, they adopted the theory that strong drink can teach languages." In modern times it has been usual to denominate such scenes fanaticism, or wildfire, or enthusiasm. When men fail in argument, it is common to attempt to confute a doctrine, or bring reproach upon a transaction, by "giving it an ill name" but remember that the very first revival of religion was by many supposed to be the effect of a drunken frolic.
New wine - This word properly means the juice of the grape which distils before a pressure is applied, and called must. It was sweet wine; and hence the word in Greek meaning sweet was given to it. The ancients, it is said, had the art of preserving their new wine with the peculiar flavor before fermentation for a considerable time, and were in the habit of drinking it in the morning. Sweet wine, which was probably the same as that mentioned here, is also mentioned in the Old Testament, Isaiah 49:2; Amos 9:13.]
[14] But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:
14-36 Peter for the first time publicly preaches the Messiah.
But Peter - This was in accordance with the natural temperament of Peter. He was bold, forward, and ardent; and he rose now to defend the apostles of Y’Shua, and the Messiah Himself, from an injurious charge. Not daunted by ridicule or opposition, he felt that now was the time for preaching the Scriptures to the crowd that had been assembled by curiosity. No ridicule should deter Believers from an honest avowal of their opinions, and a defense of the operations of the Holy Spirit.
With the eleven - Matthias was now one of the apostles, and now appeared as one of the witnesses for the truth. They probably all arose, and took part in the discourse. Possibly Peter began to discourse, and either all spoke together in different languages, or one succeeded another.
Ye men of Judea - Men who are Jews; that is, Jews by birth. The original does not mean that they were permanent dwellers in Judea, but that they were Jews, of Jewish families. Literally, "men, Jews."
And all ye that dwell - All others besides native-born Jews, whether proselytes or strangers who were abiding at Jerusalem. This comprised, of course, the whole assembly, and was a respectful and conciliatory introduction to his discourse. Though they had mocked them, yet he treated them with respect, and did not render railing for railing, (1 Peter 3:9,) but sought to convince them of their error.
Be this known - Peter did not intimate that this was a doubtful matter, or one that could not be explained. His address was respectful, yet firm. He proceeded calmly to show them their error. When the enemies of religion deride us or the gospel, we should answer them kindly and respectfully, yet firmly. We should reason with them coolly, and convince them of their error, Proverbs 15:1. In this case Peter acted on the principle which he afterwards enjoined on all. 1 Peter 3:15, "Be ready always to give an answer to every man that asked you a reason of the hope that is in you with meekness and fear." The design of Peter was to vindicate the conduct of the apostles from the reproach of intoxication, to show that this could be no other than the work of G-d; and to make an application of the truth to his hearers. This he did:
1. By showing that this could not be reasonably supposed to be the effect of new wine.
2. That it had been expressly predicted in the writings of the Jewish prophets, 16-21.
3. By a calm argument, proving the resurrection and ascension of the Messiah, and showing that this also was in accordance with the Jewish Scriptures, 22-35. We are not to suppose that this was the whole of Peter's discourse, but that these were the topics on which he insisted, and the main points of his argument.
[15] For these are not drunken, as ye suppose, seeing it is but the third hour of the day.
For these are not drunken - The word these here includes Peter himself, as well as the others. The charge doubtless extended to all.
The third hour of the day -The Jews divided their day into twelve equal parts, reckoning from sunrise to sunset. Of course the hours were longer in the summer than in the winter. The third hour would answer to our nine o'clock in the morning. The reasons why it was so improbable that they should be drunk at that time were the following:
1. It was the hour of morning worship, or sacrifice. It was highly improbable, that at that early hour they would be intoxicated.
2. It was not usual for even drunkards to become drunk in the daytime. 1 Thessalonians 5:7, "They that be drunken are drunken in the night."
3. The charge was that they had become drunk with wine. Ardent spirits, or alcohol, that curse of our times, was unknown. It was very improbable that so much of the weak wine commonly used in Judea should have been taken at that early hour as to produce intoxication.
4. It was a regular practice with the Jews, not to eat or drink anything until after the third hour of the day, especially on the Sabbath, and on all festival occasions. Sometimes this abstinence was maintained until noon. So universal was this custom that the apostle could appeal to it with confidence, as a full refutation of the charge of drunkenness at that hour. Even the intemperate were not accustomed to drink before that hour. They remained in the synagogue until the sixth hour and a half, and then each one offered the prayer of the Mincha, before he returned home, and then he ate. "The fourth is the hour of repast, when all eat.
[16] But this is that which was spoken by the prophet Joel;
This is that. This is the fulfillment of that, or this was predicted. This was the second part of Peter's argument to show that this was in accordance with the predictions in their own Scriptures.
Joel 2:28 And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
Yahweh’s response to the plea uttered in lamentation, while in chapter three four other responses are found, all of which come from the prophet himself. A common feature of each of these responses is that Judah is assured that the enemy will be dealt with appropriately.
The background for the thought of verses 28-29 is Ezek. 39:25-29, an oracle in which Ezekiel promises restoration from among the nations, no more shame for Judah, together with the additional promise that Judah will know Yahweh their God.
The total context of restoration from among the nations and the pouring out of G-d’s Spirit not only links with earlier promises but also provides the introduction to the oracles against foreign nations that follow.
In Acts 2:16-18, Peter quotes these to verses in Joel 2:28 & 29, giving the impression that what Joel had in mind was specifically the Pentecost event. We can see that Joel himself spoke to his contemporaries who were in need of comfort during a national crisis. Further, his vision was restricted to an event in Judah. He does not envisage this event embracing Gentiles; Peter does. From several points of view it is clear that Joel’s original intention and what the early Church understood it to be are not identical. Therefore, to say that the latter ‘fulfils’ the former, in the sense that it is the direct result of a word spoken earlier by Joel, is inappropriate.
Peter quoted this text to interpret an event in his own day is highly significant. Peter publicly proclaims thereby that the G-d who was active in Joel’s day was similarly active in his own time, that the emerging Christian community has a direct association with the past. It is a claim that in Y’Shua we meet with G-d’s new method of communicating with humanity, that in Y’Shua G-d’s energetic presence, His Spirit, had been witnessed afresh. Even more significant is that G-d’s new act went far beyond that in Joel’s time, for the gospel embraced all people. What Joel saw as G-d’s gift to a needy Judah, Peter claimed for all humanity.]
Joel 2:29 And also upon the servants and upon the handmaids in those days will I pour out my spirit.