2:1–13 The coming of the Holy Spirit at Pentecost marks the official inauguration of the new covenant and serves as a witness to the nation of Israel. The Church’s reception of the Holy Spirit, preaching, and sudden growth testify to the reality of Christ’s resurrection and His ongoing reign.

Jesus and His Witnesses as Prophets in Luke—Acts

2:1 day of Pentecost One of three festivals or feasts that required all Jewish men to come to Jerusalem (Exod 23:14–17; Lev 23:1–44; Deut 12:5–6). Pentecost occurs 50 days after Passover, around May or June, and celebrates the gathering of the firstfruits of the harvest (Exod 23:16).

Israelite Festivals Table

2:2 wind The Greek word used here, pnoē, sounds like the word for Spirit (pneuma). The intensity of the sound and its origin from heaven announce its divine origin (compare Ezek 1:4).

Pneuma Word Study

2:3 tongues like fire Fire is often used to describe God’s holy presence and His ability to purify (e.g., Exod 3:2; 13:21; Mark 9:49; 1 Pet 1:7). The reference to tongues or languages indicates that this is a reversal of the Tower of Babel, where God confused the languages of those who rebelled against Him (Gen 11:7; see note on Acts 2:6).

Fire as a Motif of Divine Presence

rested May imply the permanence and intimacy of the Spirit’s ministry.

2:4 other languages These languages were not heavenly utterances, but human speech understood by a wide variety of people groups present in Jerusalem for the feast (v. 5).

2:6 confusion The wording used here, together with the reference to tongues or languages in Acts 2:4 and to the many nations in v. 5, recalls the ot account of the Tower of Babel (Gen 11:1–9). There, Yahweh came down to thwart ill-founded human ambition and pride by confusing their languages. In Acts, the Spirit of the Lord comes down to proclaim salvation in Christ by making the gospel intelligible in all languages.

2:7 Galileans It seems that Galileans were generally considered by cosmopolitan Jews in Jerusalem, and Jews in wider Judaea, to be uneducated and culturally backward (compare Matt 26:73). The cosmopolitan Jews in Jerusalem were astounded that such men could speak other languages so fluently.

2:9–10 This list of regions moves generally from east to west and north to south. Luke (the narrator) demonstrates that the kingdom of God is destined to reach the entire world. Jewish Diaspora at Pentecost

2:14–36 Peter explains the significance of each person being able to understand the apostles in their own language (Acts 2:6) and proclaims the gospel. Peter emphasizes that he and others are witnesses to Jesus’ saving death and resurrection. He argues that the pouring out of the Holy Spirit testifies that the last days have arrived, leading up to a time of judgment. In line with the early church’s mission as articulated in the book of Acts, Peter preaches the good news of Jesus as the true king who fulfills God’s ot promises and that Jesus is the hope of Israel and all nations.

2:14 Peter By the power of the Spirit, the man who had denied Jesus three times (Luke 22:54–62) now preaches boldly before the crowd (compare John 21:15–19).

2:16 spoken through the prophet Joel Peter quotes Joel 2:28–32 to explain the events of Pentecost.

2:17 the last days This phrase evokes ot language associated with the final time before God’s purposes of making all things right on earth are fulfilled—which includes the Messiah’s victory and impending ultimate judgment of all, demanding that everyone repent (Num 24:14–17; Deut 4:30; Joel 2:28–29; Dan 7). It marks the time when God will establish His kingdom over the earth and end oppression (Isa 2:2; Joel 2:28–29; Dan 2:28). The events of Pentecost demonstrate to the Jewish audience that the promises made to them are fulfilled in Jesus, who is the true Messiah, and that the time of the last days has begun.

pour out my Spirit In Joel, God’s full and final restoration of His people involves inner transformation by His Spirit (Joel 2:28–29).

2:18 slaves The Spirit’s ministry and the gifts He bestows are not restricted by social position or status (compare 1 Cor 3:16–23; 12:1–26).

2:19 I will cause wonders in the heaven above In the original context, Joel’s language reflects the plagues of Egypt (compare Exod 7:3; 9:23–29). The fire mentioned here might also recall Acts 2:3.

2:20 sun will be changed to darkness Though these descriptions originally referred to the exodus plagues, this language was also used by the prophets to describe signs of God’s coming judgment (Exod 10:22; Joel 3:15; Amos 5:18).

2:22 Jesus the Nazarene Peter describes Jesus in a similar way elsewhere in Acts (e.g., Acts 3:6; 4:10; 6:14). He emphasizes that Jesus’ character and His works were often openly demonstrated and widely known to His audience.

Nazarenes

2:23 the determined plan and foreknowledge Although the Jews and Romans violently rejected Jesus and His claims, Peter asserts that God’s saving purposes in Jesus’ crucifixion were planned and could not be overthrown (compare Isa 53:12; Luke 22:22; 1 Pet 1:20–21).

Jesus’ Fulfillment of Old Testament Prophecy Table

2:24 God raised him up Peter shows the triumph of God, who raised Jesus from the dead—demonstrating how the evil intended by the Jewish mob was used by God for the ultimate good (compare Luke 23:18–25).

not possible for him to be held Since He is life (John 14:6) and the only righteous one who did not deserve the wages of sin (Rom 6:23), Jesus could not be defeated by death.

2:25 David says Peter cites Psalm 16:8–11, a psalm of David, stating that the reference to the Holy One in Psalm 16:10 speaks of the Messiah’s resurrection (compare Acts 2:31). Peter understands David’s trust in Yahweh to be rooted in his belief that God will ultimately overcome death through the Messiah.

2:26 my flesh will live in hope The psalm shows that David had confidence in his ultimate safety in Yahweh. For Peter, this hints at a confidence in the resurrection of Jesus.

2:27 abandon my soul in Hades In the original context, this psalm could emphasize David’s belief that Yahweh would not allow him to die at that particular moment, or that God would not allow him to experience permanent death (represented by Hades or Sheol). The idea of a resurrection from death is where Peter finds the ultimate significance of David’s words.

your Holy One Elsewhere Jesus is given a similar title by the apostles (John 6:69) and even called that by demons when they recognize His true identity (Luke 4:34).

2:29 he both died and was buried Peter reasons that since David died and remains in the grave, his words in Psa 16 cannot refer primarily or exclusively to himself.

2:30 he was a prophet David was inspired by the Spirit to write what he wrote (Acts 4:25).

Prophetic Commissioning and the Divine Presence

God had sworn to him Peter reminds his audience of the Davidic covenant, in which God promised that one of David’s descendants would reign forever (2 Sam 7:14–15). God kept this promise in Jesus, David’s descendant, whose reign would not end (Luke 1:32–33).

2:32 of which we all are witnesses See Acts 1:8.

2:33 exalted to the right hand of God In His ascension, the resurrected Jesus is glorified by God the Father to a position of authority over all things (compare Dan 7:13–14).

having received the promise of the Holy Spirit As Jesus promised earlier in Acts (Acts 1:5,8; compare John 14:15–31; Gal 3:14). In claiming that Jesus does the work of sending God’s Spirit, Peter implies Jesus’ unity with God the Father in purpose and power (compare Isa 44:3; 61:1; John 14:26).

2:34 The Lord said to my Lord Peter cites Psa 110:1 to assert that this psalm of David shows that David was aware that someone far greater than himself would fulfill God’s promises to him of an everlasting kingdom, someone who was simultaneously distinct from Yahweh and yet also David’s Lord. David did not ascend into heaven or claim all authority, but Jesus did. Compare note on Luke 20:42.

Messianic Psalms Table

2:35 enemies a footstool According to Peter’s interpretation, this psalm of David envisions a time when the Messiah would reign, but would still await the time when all His enemies would be conquered. This echoes how the kingdom of God is understood in the Gospels—that it is both present yet in many ways coming (see note on Mark 1:15).

2:36 both Lord and Christ The Jewish mob who had killed Jesus had grossly misunderstood Him. God still used their actions to authenticate Him as both Israel’s king and the fulfillment of the promises about the Messiah (compare Isa 52:13–53:12).

2:37–41 Many in the crowd respond to Peter’s sermon in repentance and faith, are baptized, and receive the gift of the Holy Spirit.

2:38 Repent The Greek word used here, metanoeō, denotes a change of mind, will, or actions. Peter calls the people to believe that Jesus is the Messiah promised in the ot.

Repentance

be baptized Just as circumcision served as a visible external marker of inclusion in the covenant community of Israel, so baptism serves as the public sign and seal of a person’s solidarity with Christ and participation in the new covenant community of faith, which encompasses both Jewish and non-Jewish people (compare Acts 8:36–38; 9:17–18; 10:47–48; see note on Col 2:11; note on Col 2:12).

Baptism

in the name of Jesus Christ Baptism identifies a person with Jesus in His life, death, burial, and resurrection (see Rom 6:3–4). See note on Acts 3:6.

forgiveness God does not overlook or ignore sin, but graciously frees those who belong to Jesus from its condemnation and power.

Aphesis Word Study

gift of the Holy Spirit Before His ascension, Jesus promised to send the Spirit to dwell in those who belong to Him, enabling them to trust and follow Him as their Savior and Lord (see 1:5, 8).

2:39 for your children Peter could be referring to the applicability of the gospel message to the immediate members of a person’s household (compare 16:15, 33) or more generally to the message of salvation reaching generations to come (the descendants of the people present).

those who are far away This could be a reference to Jews who lived in distant lands, but more likely is a reference to the nations who would hear the gospel throughout the whole earth (1:8; compare Isa 57:19; Acts 22:21).

2:40 crooked generation Refers to all people—both Jewish and non-Jewish people—who reject Jesus (see Phil 2:15; compare Luke 9:41; 11:29). In the ot, the phrase describes the people of Israel who rebelled against God in the wilderness (Deut 32:5).

2:41 about three thousand souls The Church enjoys amazing growth as a result of Peter’s first Pentecost sermon, a testimony to the truth of the good news of Jesus and the power of His Spirit.

2:42–47 This section recounts the character of the early Christian community’s worship, focusing on four key practices: devotion to the apostles’ teaching, to fellowship, to communal meals, and to prayer. It also describes their life together as one of spiritual and material sharing among all.

2:42 the teaching of the apostles The gathered community listened to and followed the preaching and teaching of the twelve apostles from—and based on—the Scriptures (compare Acts 2:14–41; Luke 24:27).

breaking of bread This could refer to participation in the Lord’s Supper, or to sharing in other meals together, as in Acts 2:46—the same language is used for each practice (e.g., Luke 22:19; Acts 20:7; 27:35; 1 Cor 10:16). It is highly likely that both are in view.

to prayers In Acts, prayer indicates dependence on God, hope in the future, and desire for the advancement of God’s work (e.g., Acts 1:24; 12:5; 14:23).

2:43 fear came on every soul Part of the message of Jesus’ resurrection is His authority: He sits at the right hand of God the Father as Lord and King (v. 33). The apostles testify to that reality through the message they preach. Its truth is confirmed by the wonders and signs they perform through the work of the Holy Spirit.

Miracles in Acts Table

2:45 distributing these things to all Those in the early Christian community who had property voluntarily sold it to help other Christians who were in need (4:32–37; compare Luke 12:32–34; 18:18–30).

2:46 every day This may point to the Christians’ continued observance of Jewish daily prayers in the temple. At this point, Christians are still part of temple worship services in Jerusalem.

2:47 praising God and having favor The early church had an attitude of thankful and joyful worship, and demonstrated the love of God to one another in tangible ways.

the Lord was adding every day This demonstrates that the Lord is ultimately responsible for building His community of believers. The early Christians responded to His actions by proclaiming the good news of Jesus and living with love and joy.