The Day of Pentecost (2:1–13)
The time finally came when the Lord poured out his Spirit on all the believers. It happened during the Feast of Weeks (which the Greeks called “Pentecost”)—a time when many were once again gathered in Jerusalem. The Spirit did not come in a quiet and imperceptible way, but manifested his presence like a surging wind and like tongues of fire. The recipients of the Spirit were then empowered for witness and began immediately by magnifying the greatness of God. Leaving the upper room and moving into the streets, the disciples continued to speak and attracted a large crowd. The Jews who listened could not believe what they heard—Galileans speaking in languages and dialects they could not possibly have known.
The coming of the Spirit marked the beginning of the church. The presence of the Spirit is what makes a person a Christian. The event fulfilled prophecies that spoke of the last days and that the Spirit would be imparted (see Isa. 32:15 and Joel 2:28–32). The last days had now arrived.
The day of Pentecost (2:1). The term “Pentecost” is a transliteration of the Greek word pentēkostē, which means “fiftieth.” It referred to the fiftieth day after the Passover festival when the Jews celebrated the Feast of Weeks—the annual harvest festival (see Lev. 23:15–21 and Deut. 16:9–12). This was the second of three festivals (the others being Passover and Tabernacles) that all Jewish males were required to attend in Jerusalem (Deut. 16:16). It occurred in early summer after the conclusion of the grain harvest. This was a joyous occasion when the Israelites expressed their thanks to God for his provisions through the year and renewed their commitment to him. Later Jewish tradition associated this festival with the giving of the law at Sinai. If this tradition dated as early as the first century, the coming of the Spirit at Pentecost would underscore the Spirit’s role in fulfilling and superseding the Mosaic law. This was also an opportune time since Pentecost was the next occasion after Passover that a large crowd would be assembled in Jerusalem.
The blowing of a violent wind … tongues of fire (2:2–3). The Spirit is associated here with two symbols that often symbolized the manifestation of the presence of God. In Ezekiel’s vision of the valley filled with dry bones, the life-giving breath of God comes as a wind and makes these dead bodies live again (Ezek. 37:1–14). This prophecy is linked to the new covenant promise of the indwelling Spirit (Ezek. 37:14). Alluding to Ezekiel’s vision, Jesus himself described the coming Holy Spirit as a wind (John 3:8).
During the period of the Exodus, God appeared to Moses as fire. When the Lord revealed himself to Moses the first time, it was in a burning bush (Ex. 3:2–5). God called Moses to be his agent for rescuing the people of Israel from their bondage in Egypt and assured Moses of his enabling presence. After the Exodus, God appeared to Moses again on Mount Sinai. The Lord “descended on it in fire” and gave the law to Moses (Ex. 19:18).
With both the wind and the fire, Luke is careful to point out that the coming of the Spirit was like these two common natural phenomena. There was no actual wind or fire. Violent wind and fire represent powerful forces; a divine wind bringing life and fire from above suggests the empowering presence of God.
The image of tongues is probably meant to convey both the miraculous speaking in other languages that the disciples were about to accomplish as well as the ability the Spirit would provide to proclaim the gospel with power.
Staying in Jerusalem (2:5). Numerous Jews from all over the Mediterranean world came to this important festival. The population of Jerusalem swelled from about one hundred thousand inhabitants to around a million during each of the three festivals.24 Many would stay in private homes and inns, but the majority would have camped in tents both within the city walls and in the vicinity of the city.25
In his own language (2:6). Since the time of Alexander the Great, who spread Greek culture all the way to Mesopotamia and beyond, Greek was the official language. Official documents and letters were written in Greek from countries as far apart as Persia to Spain and North Africa to Gaul. Nevertheless, most people were multilingual and could also speak a local language. It was these local languages and dialects that the Holy Spirit enabled these believers to speak fluently, uttering praises to God.
Galileans (2:7). The majority of Jesus’ followers at this point were from Galilee, where he had spent most of his time in his public ministry. The Galileans often bore the brunt of disparaging comments and stereotyping. Most Jewish Galileans were bilingual, speaking both Aramaic and Greek (with some also speaking Hebrew). They would not be capable of speaking the languages and dialects of the various countries represented in Jerusalem on this day.
Parthians … Arabs (2:9–11). Luke only gives us a representative list of the countries from which many Jewish pilgrims came. He does not mention many other countries from which a contingent of Jews would have arrived, such as Syria, many of the other Asia Minor territories (Galatia, Caria, Lydia, Cilicia), any territories in Greece (Macedonia, Achaia), other parts of North Africa, or the island of Cyprus.
| The Countries and Languages Reflected in Acts 2:9–11 | ||
|---|---|---|
| Country | Local DialectsA-5 | What Is Known About Judaism ThereA-6 |
|
1. Parthia 2. Media 3. Elam 4. Mesopotamia |
Aramaic, Parthian, Iranian |
It was to these countries in the East—in the area of modern-day Iran and Iraq—that the tribes of Israel were exiled over seven hundred years earlier under the Assyrians (722 B.C.) and later under the Babylonians (586 B.C.). Although they were given permission to return to Israel during the Persian empire (5th cent. B.C.), many chose to stay. By the time of the first century, the number of Jews in this region may have numbered in the hundreds of thousands. |
|
5. Judea |
Aramaic, Hebrew |
This was the Roman province to which Jerusalem belonged. Jews from all of the surrounding villages streamed to Jerusalem for the festivals. |
|
6. Cappadocia 7. Pontus 8. Asia 9. Phrygia 10. Pamphylia |
numerous local dialects include Phrygian, Pisidian, Lydian, Carian, Lycian, Celtic, Lycaonian, and others.A-7 |
These five countries were all ethnic territories within the Roman province of Asia Minor (modern-day Turkey). There are numerous literary texts and archaeological evidences illustrating the extensive Jewish presence in Asia Minor from the second century B.C. The earliest Jewish presence can be traced to the late sixth or fifth century B.C. |
|
11. Egypt |
Coptic |
This was the largest Jewish community in the world at that time. The largest community was in the city of Alexandria, where there may have been as many as a hundred thousand Jews. |
|
12. Libya (Cyrene) |
Latin, Numidian |
There is considerable evidence for Jewish presence in North Africa, especially in the city of Cyrene. |
|
13. Rome |
Latin |
Jews established a colony in Rome during the second century B.C. The Roman general Pompey brought a great number of Jews to the city from Palestine in 62 B.C. The Jewish population in Rome swelled to as high as twenty thousand by the first century A.D. Those who became Christians at Pentecost returned to Rome and planted the church there—the same church that Paul wrote to in his letter to the Romans. |
|
14. Crete |
Greek |
This large Greek island had a sizeable Jewish population dwelling primarily in the area of Gorytna. In the second century B.C., they faced persecution from the Cretans, but later secured Roman support. The first-century Jewish writer Philo said that the islands of Euboea, Cyprus, and Crete were “full of Jewish colonies.”A-8 |
|
15. Arabia |
Nabatean (a branch of Aramaic), Aramaic, ArabicA-9 |
This would refer to the Nabatean Arabs who lived to the east of the Jordan River and to the south of Palestine. Their capital was Petra, about fifty miles south of the Dead Sea. There is ample evidence of Jewish presence in the key cities (Petra, Hegra) and in the territory.A-10 |
Converts to Judaism (2:11). This is a translation of the Greek word prosēlytoi, from which we get “proselyte.” For a male Gentile to become a proselyte, he was required to (1) be circumcised, (2) perform a baptismal rite of purification, and (3) offer a sacrifice at the Jerusalem temple. Only the latter two requirements were mandated for women. Most Gentiles attracted to the one true God preferred the looser requirements in obtaining the status of “God-fearer,” especially the men, who could then avoid the rite of circumcision.
Our own tongues (2:11). Each person heard God exalted in his or her own native language or dialect.
They have had too much wine (2:13). The literal translation of this phrase from the Greek is, “they are filled with sweet wine.”
Peter Stands Up and Preaches the Gospel (2:14–36)
Reversing his previous public denial of Jesus, Peter now stands up in front of this large crowd and boldly declares that Jesus is in fact the awaited Messiah of Israel and the sovereign Lord. He cites three passages from the Old Testament demonstrating that the Messiah would be a descendent of David, that he would rise from the dead, and that he would be exalted to the right hand of God. He proclaims that these have all been fulfilled in Jesus of Nazareth.
The actual message Peter gave was probably much longer than what was recorded here. Luke provides us with an accurate abbreviation of this important address.
Peter … addressed the crowd (2:14). Peter takes the opportunity to address the gathered crowd by responding to their accusation that the followers of Jesus are drunk. Flanked by the eleven other apostles and inspired by the Holy Spirit, Peter embarks on a long address that elicits an incredible response with many people putting their faith in Jesus. Peter begins by pointing out the absurdity of thinking that over a hundred people would be drunk at nine o’clock in the morning.
In the last days, God says, I will pour out my Spirit (2:17). He immediately explains that what they are witnessing is nothing less than the outpouring of the Spirit predicted in Joel 2:28–32. This coming of the Spirit marks the beginning of the last days. The “age to come” has arrived and the new covenant blessing of the Holy Spirit is now visibly manifest among those who have put their faith in Jesus.
Your sons and daughters will prophesy (2:17). According to the prophecy, one of the key features of the Spirit’s coming would be men and women prophesying. What the crowd was hearing on the day of Pentecost was one form of prophetic utterance.
I will show wonders in the heaven above (2:19). The text of Joel also predicts the occurrence of miraculous signs in space involving the sun and the moon. These astral phenomena, however, will occur in connection with the coming future Day of the Lord. While the coming of the Spirit marks the beginning of the age to come and the commencement of the last days, the signs in heaven will point to the conclusion of the present evil age and the return of the Lord in judgment.
Everyone who calls on the name of the Lord will be saved (2:21). Joel’s prophecy is not one of utter gloom and despair. It holds out the bright hope that anyone who calls on the name of the Lord will be saved.
Jesus of Nazareth (2:22). Peter now moves from his explanation about the outpouring of the Spirit to a proclamation of the person of Jesus Christ. He speaks specifically about Jesus’ miraculous deeds (which point to the fact that God was active in him) and his violent death. Peter assumes that the crowd was familiar with Jesus’ works of power—whether they would publicly admit it or not. He explains, however, that the death of Jesus was not something unexpected. It was an integral part of the plan of God.
God raised him from the dead (2:24). Peter then affirms the reality of Jesus’ resurrection from the dead. He does not present an apologetic for an empty tomb at this point, but rather focuses on the Jewish issue of the resurrection as fulfillment of prophecy. To accomplish this, he cites Psalm 16:8–11, a psalm ascribed to David.
You will not abandon me to the grave, nor will you let your Holy One see decay (2:27). Peter’s argument hinges on Psalm 16:10, where David declares that he would not be left in the grave nor would his body experience decay. Under the inspiration of the Spirit, Peter argues that this could not refer to David himself because he did in fact die and his tomb is present in Jerusalem for all to see. Rather, this psalm is a prophecy about the greater descendent of David who would sit on David’s throne—Jesus the Messiah—whose body did not remain in a tomb nor did it experience decomposition because God raised him from the grave. Peter declares that he and all those with him are eyewitnesses to the fact that Jesus was resurrected.
His tomb is here to this day (2:29). The Jewish historian Josephus confirms that David’s tomb was still present in Jerusalem in the first century. He tells the story about a Jewish priest named John Hyrcanus entering the tomb and taking out three thousand talents of silver to give to the invading Syrian king in 134 B.C. with the hope that the invasion could be forestalled.26 Hearing of this, Herod the Great made a secretive entry into the tomb at night to retrieve more of this treasure. He did not find any money, but he found many gold furnishings. When he tried to penetrate further into the tomb, two of his guards were killed by what he considered to be an act of divine judgment. He fled the tomb and built a white marble monument hoping that this would help to make amends for his indiscretion.27
In 1913, the French archaeologist, Raymond Weill, discovered nine burial tombs in the southern portion of the City of David. He identified the largest and most magnificent of these as the tomb of David. This tomb was hewn out of rock and measured over fifty-two feet long, eight feet wide, thirteen feet high at the front and lowering to six feet at the deepest portion. Many archaeologists today dismiss Weill’s identification because no corroborating evidence dating the tomb to the time of David has been discovered.28 Nevertheless, other scholars believe that a reasonable case can be made that this is, in fact, David’s tomb.29
The Lord said to my Lord: “Sit at my right hand” (2:34). Peter goes on to further establish that Jesus had ascended to heaven and once again argues that this was in fulfillment of prophecy, citing Psalm 110:1, the most frequently cited Old Testament passage in the entire New Testament. The Psalm speaks of the exaltation of Jesus to the right hand of God where he wields kingly authority over his enemies. Peter implicitly understands the address of the Psalm, the Lord said to my Lord, as God speaking to David’s Lord, that is, to Jesus.
Both Lord and Christ (2:36). For Peter, the bottom line of his entire message is that Jesus is both Messiah (Christ) and Lord. As Messiah, he is the fulfillment of Israel’s expectations for a descendent of David to come and sit on the throne. As Lord, Jesus is at the right hand of God and is the sovereign.
A Great Response to the Message (2:37–41)
The crowd had listened intently to everything Peter declared. Rather than rejecting what Peter said about who Jesus was and what he had accomplished on the cross, they became profoundly aware of their own sinfulness. Many in this crowd, no doubt, were among those in the Passover mob who yelled “Crucify! Crucify!” when Pilate mockingly presented Jesus to them as their king (John 19:14–15). They now plead with Peter and the other apostles to tell them how they should respond to his words.
Peter directly tells them to repent and to express their commitment to Christ through baptism. He assures them that Christ would forgive their sins and endow them with the promised Holy Spirit.
The response to this Spirit-inspired message is astonishing. Three thousand Jews from all over the Mediterranean world receive Christ. They are immediately baptized and become the first converts in the beginnings of a movement that would spread rapidly throughout the extent of the Roman empire and ultimately all over the world.
They were cut to the heart (2:37). Luke uses a term that literally means, “to be stabbed (with a knife).” It came to be used to express deep anxiety or profound regret. This is the only time the word is used in the New Testament.
Repent (2:38). This became the central call of early Christian preaching. Repentance (metanoia) involves primarily a radical change in a person’s central affections, convictions, and life direction. It signifies a recognition that one’s life has been oriented around self and sinful pursuits and an embracing of God’s will and priorities. The call to repent is a continuation of Jesus’ own ministry introduced by John the Baptist with his call to repentance (Luke 3:3) and repreatedly urged by Jesus himself in his earthly ministry (Luke 13:3, 5; 24:47).
Be baptized…. Those who accepted his message were baptized (2:38, 41). From the beginning, baptism has been the central rite performed for incorporating new believers into the church. The word itself is a Greek term, a transliteration of baptizō, meaning “to dip (in water),” “immerse,” “sink,” or “drench.”30
What Peter calls for here in conjunction with their repentance is an entirely new rite for the people of God. This is appropriate since baptism is associated with the new covenant and the gift of the Holy Spirit. There was some similarity in form, however, to contemporary practices in Judaism. Gentile converts to Judaism were required to be purified in a ritual bath. There is also evidence that many Jews throughout the land performed daily washings in special pools as a way of maintaining ritual purity. This was particularly true at Qumran, where numerous ritual baths (miqva’ot) have been discovered.
There were many places in Jerusalem where these new believers could have been baptized. A number of ritual baths were located within the walls of the temple as well as a number of installations west of the temple mount. There were also six large pools in Jerusalem (mentioned by Josephus): the pool of the Towers, the Strouthion Pool, the Sheep’s Pool (Bethesda), the Serpents’ Pool, Solomon’s Pool (the Pool of Siloam), and the Pool of Israel.31
In the name of Jesus Christ for the forgiveness of your sins (2:38). This baptism is a one-time rite. It is also specifically a baptism in the name of Jesus Christ. The apostle Paul later characterizes it as vividly symbolizing a participation in Christ’s burial and resurrection (Rom. 6:3–4). Identification with Christ—and not the water itself—is the basis for the forgiveness of sins (Acts 2:38).
For all who are far off (2:39). This phrase is an allusion to Isaiah 57:19 where the Prophet points to a day when it will be said, “Peace, peace, to those far and near.” Peter applies this promise to all of the Jews who have come from faraway lands and are now recipients of the Spirit of peace. At this point he may not realize it, but the intent of the application of this promise is for Gentiles as well. God will show him this by a vision and by involving him in the conversion of the Gentile household of Cornelius (Acts 10). Paul will apply this prophecy to the inclusion of Gentiles into the one body of Christ (Eph. 2:13).
The Early Christian Experience and Practice (2:42–47)
Luke gives us the first of a series of summary statements about the life and Spirit-directed vitality of these early Christians (see also in 4:32–35; 5:12–16; 9:31; 12:24). So much was happening so fast, but these new believers were commiting themselves to learning more about Jesus, praying, worshiping, and enjoying a vibrant community life. They were also committed to proclaiming Jesus as the Messiah to others and God was powerfully at work through their testimony. Every day more people were confessing Jesus and joining their community.
Wonders and miraculous signs (2:43). The Spirit of God works through the twelve apostles to perform many healings and to cast demons out of people. These miracles contribute to the development of a climate of receptivity to the gospel message.
All the believers were together (2:44). They did not all move into a communal living arrangement together, but rather they develop a strong sense of community. They confess a common Lord, spend much time together, share with one another, and participate in a common vision and purpose.
Had everything in common (2:44). Sometimes a false impression is gained that these early Christians sold everything they owned when they joined the church. This was, in fact, the practice of the Qumran community on the Dead Sea. When someone joined that group, his property and earnings were all handed over to a trustee in the community and it became part of a common fund.32 This is not the case, however, for these first believers. Their commitment to Jesus and the work of the Spirit in their lives produce in them a completely new attitude to their property. No longer are they motivated to amass wealth for themselves, but they now view what they have as resources for the cause of Christ and for the care of his people. The verb tense for “selling” (the imperfect) implies that there was not one big sale of goods upon a person’s conversion, but that individuals sold portions of their personal and real property as needs in the community surfaced. This was entirely voluntary and not mandated by the apostles.
The temple courts (2:46). The Greek text reads simply, “in the temple.” Luke does not specify here exactly which part of the temple precincts these three to four thousand believers met each day, but later he tells us that they met “in Solomon’s Colonnade” (see comments on 5:12).
A WEALTHY HOME
A model of a typical affluent family house in Herodian upper Jerusalem.
ENTRANCE TO A MIQVEH
The entrance to a ritual bath in the remains of a Herodian-era home on the western hill in upper Jerusalem.
In their homes (2:46). Some of the wealthier members of the church owned private residences in the city of Jerusalem. Rather than sell their homes, they opened them up for the Christians to meet. Private homes were the principal meeting places of early Christians for the first three centuries of the church’s existence.
Recent excavations in Jerusalem on the Western Hill (part of the Upper City) have resulted in the discovery of a residential district in the ancient city. There were many houses in this area that would have belonged to the wealthier inhabitants of the city.33 It is not known whether any of these homes were the places where one or more of the groups of early Christians gathered, but they do help us to see the kind of setting for some of the home groups (see “The ‘Cenacle’ ”).