What does Acts Chapter 2 mean?
Acts 2 presents the end of the age of the Mosaic law and the beginning of the church age. Ever since the Israelites escaped slavery in Egypt, God had dealt with His creation primarily through the law He gave Moses. As the Israelites abided by the law, God blessed them. When they broke the law, God judged them. Hundreds of years of history proved the Israelites were incapable of fully keeping the law. No one can be good enough to earn God’s favor. God must bridge the gap caused by sin in order to bestow His forgiveness.
This is why He sent His Son, Jesus. With His crucifixion, burial, and resurrection, Jesus was the perfect, sinless sacrifice that can stand in that gap caused by sin. His death fulfilled the requirement that sin always brings death and granted an “imputed” sinlessness on whoever believes Him (John 3:16; 2 Corinthians 5:21). The Mosaic law has proven it cannot save, only Jesus can and will. Now it’s time to spread that good news.
Jesus provided the way of salvation. Yet His incarnation and immediate presence—one individual in one geographical region with a three-year ministry—is not the best way to spread the news to the world. For that, God chooses to rely on Jesus’ followers, but they will not be alone (John 16:7–11). The job is too big. He sends the Holy Spirit to dwell in each believer, equipping them for the job ahead. And so, as Jesus ascended into heaven, He told His followers to wait in Jerusalem for the Holy Spirit (Acts 1:4–11).
A little over a week after Jesus’ ascension, about 120 Jesus-followers wait together in Jerusalem. Apparently without warning, the Holy Spirit fills the house with a sound like a great wind and lands on each believer, giving them the ability to speak different languages. Jerusalem is filled with visitors who have come to celebrate Pentecost. They hear the different dialects and are astounded—how did Galileans get this ability? Some are curious; others are dismissive (Acts 2:1–13).
Peter, ever the spokesman but now enlightened by the Holy Spirit, addresses the crowd. The prophet Joel prophesied this moment (Joel 2:28–32). This is the “last days” when God will pour out His Spirit. This is the time of prophecies and visions and dreams. Jesus of Nazareth is revealed as the Jewish Messiah they’ve been waiting for. His miracles attest to the truth. He fits David’s prophecies (Psalm 16:8–11; 110:1). And these men standing with Peter are witnesses that Jesus died and rose again (Acts 2:14–36).
When the crowd realizes they are complicit in the murder of God’s Messiah, their reaction is immediate. They follow Peter’s guidance to repent of their sins, trust Jesus to forgive them, and agree to be baptized as a public admission of their new loyalty. In response to their faith, the Holy Spirit comes on them. In all, about three thousand make this commitment (Acts 2:37–41).
Many of the 120 who receive the Holy Spirit that morning have known each other for years, presumably some for their whole lives (Acts 1:12–15). By nightfall, about three thousand will join them. Many of the new believers have no real idea of who Jesus is beyond Peter’s quick sermon. So the infant church provides what’s needed: teaching about Jesus from the apostles, affirmation of the message through signs and wonders, community through joint meals, and a unity that extends even to personal property. In one day, the church is created (Acts 2:42–47).
Chapter Context
Acts 2 describes the creation of Jesus’ church. Forty days after Jesus’ resurrection He ascended into heaven (Acts 1:9). One hundred and twenty disciples obeyed His command to wait in Jerusalem for the Holy Spirit (Acts 1:4, 2–15). In Acts 2, they receive the Holy Spirit and share the gospel with a crowd of people who have come to celebrate Pentecost. Three thousand believe, and the church comes to life. In the following chapters, Jesus-followers fulfill Jesus’ promise that they will be His witnesses ”in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8).
Verse by Verse
Verse 1. When the day of Pentecost arrived, they were all together in one place.
Just before Jesus ascended into heaven, He told His followers to stay in Jerusalem and wait for the Holy Spirit (Acts 1:4–5). The eleven remaining apostles, along with the women who were so important to Jesus’ ministry, Jesus’ mother Mary, Jesus’ brothers, and dozens of others, settle into the upper room of a house to pray and confer (Acts 1:12–15). For about nine days, they have little to do but praise God (Luke 24:52–53) and choose a successor to Judas (Acts 1:12–26). It’s likely they are in this room when Acts 2 opens.
“All together” is from the Greek root word homou, related to the term homothymadon, translated “one accord” in Acts 1:14. Literally, it may mean “together in a group,” but spiritually it refers to many individuals working together harmoniously. This attitude will characterize the church in Jerusalem for years to come. They will face many challenges including persecution (Acts 8:1), opposition from within (Acts 11:1–18; 21:17–24), and the inclusion of Gentiles who do not have the Jewish background the founding apostles do (Acts 15:1–35). In all these things, the leaders of the church of Jerusalem strive to maintain a unified front as they seek guidance from the Holy Spirit.
“Pentecost” is derived from the Greek word for “fiftieth.” It falls seven weeks and one day—fifty days—after the sabbath that occurs during the weeklong Feast of Unleavened Bread. Pentecost is also called the “Feast of Weeks” because that same period is seven weeks or “a week of weeks.” After Passover, Pentecost is the next major feast for which Jews from all over the Roman Empire will come to Jerusalem. It is given in the Mosaic Law in Leviticus 23:15–21 and Deuteronomy 16:9–12.
The Feast of Weeks is the second of three feasts that include a firstfruits offering. When people came to Jerusalem for Pentecost, they were to bring the first of their grain as a free-will offering. On this Pentecost, Jerusalem offers a kind of free-will offering to God as three thousand people believe in Jesus (Acts 2:41).
Context Summary
Acts 2:1–13 finds Jesus’ followers waiting in a house in Jerusalem for the promised Holy Spirit, as Jesus instructed (Acts 1:4, 12–15). The Holy Spirit comes, not only establishing His presence in each individual permanently, but equipping them as needed to spread the news that Jesus forgives sins and reconciles sinners to God. Jews from all over the Roman Empire, in Jerusalem for Pentecost, hear the message in their own languages. Some are derisive, but others are very interested in what the apostles are saying.
Verse 2. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting.
Jesus has told His followers to stay in Jerusalem until they are baptized with the Holy Spirit (Acts 1:4–5), and their patience is rewarded. The word translated as “Spirit” is pneuma, which can also refer to breath or wind. The Pneumatos Hagiou, or “Holy Spirit” is a person—an individual with personality—and one of the three members of the Trinity. In the Old Testament, He often appeared as some form of wind. To Job, He answered from a whirlwind (Job 38:1). To Ezekiel, He was a stormy wind (Ezekiel 1:4). To Elijah, He came as a low whisper (1 Kings 19:12). Like here, He filled the room when Solomon dedicated his temple (1 Kings 8:10–11).
When Jesus spoke to Nicodemus about being born again, He said, “The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit” (John 3:8). Jesus did the work required to reconcile us to God with His sacrifice on the cross. The Holy Spirit indwells those who believe and equips them to further spread that good news. He emboldens believers in their preaching (Acts 4:31), affirms their teaching (Acts 6:10), tells them whom to talk to (Acts 8:29), identifies who should do the talking (Acts 13:2), leads them in what to say (Acts 15:28), and tells them where to go (Acts 16:6–7).
The Jews tasked with starting the church are facing a serious paradigm shift, and the help of the Holy Spirit is vital for that work. Nothing like this has happened in Jewish history before. Under the Mosaic law, the responsibilities of the Jews were to obey God and remove themselves from the evil nations around them. Now, Jewish representatives are called to go out into Gentile nations and teach them about their Jewish Savior. Only the Holy Spirit can make sense of this.
What’s described here is a sound, not a sensation. The Christians hear a sound, compared to the sound of wind—they don’t feel a blast of fast-moving air.
Verse 3. And divided tongues as of fire appeared to them and rested on each one of them.
About one hundred and twenty Jesus-followers (Acts 1:15) are sitting in a house in Jerusalem when the Holy Spirit comes (Acts 2:1–2). At first, they hear “a sound like a mighty rushing wind” (Acts 2:2). Now bits of fire—or something with that appearance—land on them.
In the Old Testament, God often came as if in wind (Job 38:1; Ezekiel 1:4; 1 Kings 19:12), but He also came in the form of fire. He met Moses in a flaming bush (Exodus 3:2–5) and led the Israelites through the wilderness through a pillar of cloud and a pillar of fire (Exodus 13:21–22). When God met Moses on Mt. Sinai, He “descended on it in fire” (Exodus 19:18) and “the appearance of the glory of the LORD was like a devouring fire on the top of the mountain” (Exodus 24:17).
John the Baptist promised that Jesus’ followers would be baptized by the Spirit, but he also said they would be baptized with fire (Luke 3:16; Matthew 3:11). The Bible uses fire as a metaphorical method of purification. Fire purified Isaiah’s unclean lips (Isaiah 6:4–8) and burns away the useless chaff of the wheat (Luke 3:17). When we will be judged, our works will be tested as if they were put through fire to destroy the useless and reveal the good (1 Corinthians 3:12–15).
In this case, it appears the tongues of fire are visual manifestations of the Holy Spirit’s intent. His plan is to equip the Jesus-followers with the ability to speak other languages (Acts 2:4). Jerusalem is filled with Jews from all over the Roman Empire and beyond who have come for the Feast of Pentecost. It’s possible that not all of them speak Aramaic or Greek. In order to effectively spread the message that Jesus is the Jewish Messiah who can reconcile sinners with God, the people will need to hear that message in their own language. And so, the Holy Spirit makes that possible
Verse 4. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.
Immediately before Jesus ascended into heaven, He told His followers to wait in Jerusalem for the arrival of the Holy Spirit (Acts 1:4–5). That time has come, and the Holy Spirit has entered the house where they’re waiting and touched each one with what appears to be a tongue of fire (Acts 2:1–3).
The Holy Spirit is giving the Jesus-followers the ability to speak in different languages about the “mighty works of God” (Acts 2:11). Jerusalem is filled with Jews from many different countries who have come for Pentecost, also known as the Festival of Weeks (Leviticus 23:15–21). Not all of them speak the same language. The purpose of the apostles is to spread the message that Jesus’ sacrifice makes it possible for people to be forgiven of their sins and reconciled to God. To do this on this day, they need to be able to be understood by the people around them.
Two thousand years later, in a culture that analyzes theology—and sometimes over-analyzes theology—this verse brings up two points of debate: the difference between being indwelt by the Holy Spirit vs. being filled by the Holy Spirit and the nature of “speaking in tongues.”
Until this very moment, the Holy Spirit did not indwell God-followers. He filled them as needed to complete unique missions as prepared for them by God. Some were inspired by the Spirit to accomplish great feats of art (Exodus 31:3; 35:31), some to prophesy (Micah 3:8). John the Baptist, the last of the Old Testament-era prophets, was filled with the Spirit from before his birth (Luke 1:15), which was how he recognized Jesus when both were still in the womb (Luke 1:41–44). The filling of the Holy Spirit was temporary and didn’t necessarily happen only to perfectly-clean, committed believers: for example, King Saul was filled for a short time and even prophesied (1 Samuel 10:10–11).
After Jesus ascended to heaven, God sent the Holy Spirit to permanently indwell each believer. He seals us, identifying us as belonging to God (2 Corinthians 1:22; 5:5; Ephesians 1:13–14). And Jesus promises the Holy Spirit will never leave us (John 14:16). Those of us who are indwelt by the Holy Spirit can also experience the filling of the Holy Spirit, as people did in the Old Testament. The Holy Spirit filled Stephen so he could face his death (Acts 7:55–60). Paul was filled on occasion (Acts 9:17; 13:9) and told us that we should seek to be, as well (Ephesians 5:18). But whether we are filled with the Holy Spirit or not, Jesus-followers can rest in the fact that He does live in us.
The more controversial issue brought up in this verse is that of speaking in tongues. Some Christians believe tongues are a heavenly language by which we talk to God without knowing what we’re saying. Others think it is a way God prophesies to others through us, although it will take someone to interpret for people to understand the words. This passage gives a clear indication, however, that “real” speaking in tongues means spontaneously talking in a foreign language so those who need to hear the message can understand what we’re saying. It is not gibberish, is targeted at someone who understands that speech, and it’s useless if there’s no one there who can translate or understand that language.
Devout followers of Christ often differ in their understanding of “tongues.” The issue is not essential for salvation or the forgiveness of sins. We are free to disagree and live in unity in God’s universal church.
Verse 5.Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven.
It is the first Pentecost in Jerusalem since Jesus’ crucifixion and resurrection. Days ago, He ascended into heaven (Acts 1:9). Moments ago, His followers received the Holy Spirit (Acts 2:1–4) as He had promised (John 16:7). They are now, suddenly, speaking several different languages they’ve never learned.
During the three main Jewish feasts—Passover, Pentecost, and the Feast of Tabernacles—Jerusalem’s population of 100,000 is joined by about 900,000 Jews from different countries (Acts 2:9–11). In addition, it is custom, if one can manage it, for elderly Jews to emigrate to Jerusalem so they can die on Jewish soil. And so, Jerusalem is filled with synagogues that cater to specific groups, whether Freedmen, Cyrenians, Alexandrians, or Cilicians (Acts 6:9). Some speak Aramaic, some speak Greek, but one of the reasons for the different synagogues is so they can communicate freely in the regional language of their upbringing.
“Devout” is from the Greek root word eulebēs; it means “pious and dutiful.” This covers religiously observant Jews as well as proselytes (Acts 2:11). A proselyte is a Gentile who worships the Jewish God in the Jewish way, to the point that he agrees to become circumcised. When applied to a Gentile, “devout” or “righteous” may mean he follows Judaism but is not circumcised.
Verse 6. And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language.
Days after Jesus’ ascension into heaven (Acts 1:9), the Jesus-followers in Jerusalem receive the Holy Spirit and start talking in foreign languages (Acts 2:1–4). In the Roman Empire, multilingualism was common. Typically, Jews from Judea and Galilee could speak Aramaic, Greek, and some Hebrew. Considering the quotations of the Old Testament in the New, it seems Jews studied the Greek Septuagint more than the original Hebrew Scriptures. At the time of Acts 2, the population of Jerusalem has swelled ten times over because of the celebration of Pentecost with visitors from all over the Roman Empire and beyond (Acts 2:9–11). The crowd is baffled as to how Galileans (Acts 2:7) can speak their native languages.
After the flood, all the world still spoke the same language. God told the people to scatter all over the earth, but they settled together and built a great tower as if they could reach heaven through their own work. God reached down and confused their language, separating people-groups by their ability to understand one another (Genesis 11:1–9).
Now, in Jerusalem, God sets the linguistic precedence for missions by continuing to honor His own work at the Tower of Babel. The Holy Spirit doesn’t cause the multitude to be fluent in Greek or Aramaic; He doesn’t even tell believers in the early church to share one earthly language or earthly culture (Acts 6:1). He makes the evangelists or missionaries able to speak the people’s native language. He leads Christians to meet unbelievers where they are, culturally and linguistically. One day, culture and language will be redeemed and all God-followers will be able to understand each other perfectly. But today, we are no more freed from the results of Babel than we are freed from weeds and pain in childbirth (Genesis 3:16–19).
There is no record that Jesus regularly spoke a different language other than Aramaic. But He came, in His earthly ministry, to the Jews, to give them a chance to accept Him, not the Gentiles (Mark 7:24–30). Jesus promised the disciples they would do greater works than He (John 14:12), and this is an example. Jesus did not mean that there is any greater work than His’ crucifixion and resurrection, but that the scope of their ministries as they travel the world and speak to people from all nations will be greater than Jesus’ ministry in Judea, Samaria, and Galilee.
Verse 7. And they were amazed and astonished, saying, “Are not all these who are speaking Galileans?
The Christ-followers in Jerusalem have just received the Holy Spirit (Acts 2:1–4). A crowd of Jews and proselytes, in Jerusalem for Pentecost, is astounded to hear the group speaking all different languages (Acts 2:9–11). Even more amazing, to them, is that the speakers all seem to be from Galilee.
In the time of Jesus, Jews lived throughout the Roman Empire. There were major settlements in present-day Asia Minor and in Alexandria, Egypt. Judea was still considered the Jewish homeland. North of Judea was Samaria, where remnants of the Ten Northern Tribes intermarried with Gentiles the Assyrians brought in from other nations they had conquered. North of Samaria is Galilee, which was a mix of Jews and Gentiles. It’s also the home territory of Jesus, who was from Nazareth, and Peter, Andrew, James, John, and Matthew, who all lived in Capernaum when Jesus called them (Mark 1:16–21; 2:13). Nathanael was from Cana in Galilee (John 21:2). Of course, Jesus’ mother and brothers were also from Nazareth. Philip was from Bethsaida, Peter and Andrew’s hometown (John 1:43–44), barely outside the Galilean border on the north end of the Sea of Galilee.
It’s believed that eleven of the original disciples were from Galilee or someone very near. Only Judas wasn’t, as “Iscariot” may refer to Kerioth, a region in Judea. The Galilean accent was different from the Judean. The proud Judeans insisted that their language was precise whereas the Galileans’ was so sloppy they couldn’t even interpret the law correctly. It is this accent that gave Peter away as he was denying Jesus (Matthew 26:73).
How we speak doesn’t limit the Holy Spirit. He specializes in taking those the world considers uneducated (Acts 4:13) and foolish (1 Corinthians 1:27) to reach others for Christ (Luke 12:11–12). When Moses claimed he could not be God’s spokesman because he was “slow of speech” (Exodus 4:10), God responded, “Who has made man’s mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the LORD? Now therefore go, and I will be with your mouth and teach you what you shall speak” (Exodus 4:11–12).
Verse 8. And how is it that we hear, each of us in his own native language?
At the time of Jesus’ earthly ministry, the residential population of Jerusalem is thought to be about 100,000. The Jewish calendar includes three feasts—Passover, Pentecost, and the Feast of Tabernacles—which all Jewish men are to try to celebrate in Jerusalem. On those occasions, the population of Jerusalem swells to about a million people. This is why Jesus and the disciples slept on the Mount of Olives, outside the city, during the Passover (Luke 21:37).
These Jews and proselytes come from all over the Roman Empire including Africa, modern-day Asia Minor, modern-day Iran and Iraq, and Italy (Acts 2:9–11). Those from west of Judea probably all speak Greek and those from the east probably all speak some variant of Aramaic. But they most likely also have a local language they grew up with. So they are amazed to hear uneducated Galileans speaking those local dialects.
The understanding of what “speaking in tongues” means is a controversial topic today. Many think it is a special language that only God can understand. Passages like 1 Corinthians 14:2 seem to say speaking tongues is uttering “mysteries in the Spirit.” This passage is clear that when someone is inspired by the Holy Spirit to speak in tongues, they are speaking an established, earthly language. First Corinthians 14:22 says, “tongues are a sign not for believers but for unbelievers.” So, tongues-speaking is for sharing the gospel and speaking God’s truth to people who use that language.
This verse exemplifies the principle of the accommodation of God. In laymen’s terms, it means “He meets us where we are.” He knows we are “but dust and ashes” (Genesis 18:27). He is infinite and His ways and thoughts are higher than we could ever reach (Isaiah 55:9). Like a parent who teaches her child to read using simple children’s books, God speaks to us in ways we can more easily understand. Here, God doesn’t force the varied audience to hear the gospel in Greek or Aramaic, which may be their second or third language. He reaches them at their most personal level, showing them that the gospel is for them in their culture and in their homes. In addition, the miracle of the disciples using tongues validates their message as having come from God.
Verse 9. Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,
Filled with the Holy Spirit, 120 Jesus-followers are speaking to a crowd of people who have come to Jerusalem for Pentecost, one of the three major feasts in the Jewish calendar. Miraculously, the Jesus-followers are speaking in the visitors’ native languages—languages the speakers don’t even know.
The Medes, Parthians, and Elamites come from modern-day Iran while the Mesopotamians are from modern-day Iraq; all of them probably speak Aramaic. They are likely descendants of the Jews taken into exile. Around 740 BC, after generations of rebelling against God, the Northern Kingdom of Israel was taken into exile by the Assyrians. The king of Assyria took most of the Israelites to a city populated by Medes (2 Kings 17:6) and brought in people from Babylon and the surrounding area to settle in Samaria (2 Kings 17:24). The immigrants intermarried with the few Israelites left to become the Samaritans.
Between 607 and 586 BC, God sent the Southern Kingdom of Judah into exile in Babylon for their own vile idolatry (2 Chronicles 36:1–21). Seventy years later, king Cyrus of Persia allowed the Jews to return to Jerusalem (2 Chronicles 36:22–23). Not all of them did. In fact, at one point, one-third of the population of Baghdad was Jewish. Persecution slowly grew during the first half of the twentieth century and about 105,000 out of 121,000 Jews left after Israel became a nation. By the year 2000, there were barely any Jews left in Iraq. As of this writing, there are less than 10,000 in Iran.
Judea, of course, is the region between the Mediterranean Sea and the Jordan River where Jerusalem is, but in this case, it may include all the territory ruled by David, which would include Samaria, Galilee, and part of Nabatea, across the Jordan River from Judea proper.
Cappadocia is the region in the central-east portion of modern-day Asia Minor. Pontus is north of Cappadocia along the shore of the Black Sea. In this context, “Asia” is not the continent to the east of the Mediterranean Sea. Rather, this is the district that takes up much of the western edge of modern-day Asia Minor. Asia Minor is the location of the seven churches of Revelation 2—3.
Strangely enough, evangelical missions to most of these places are not recorded in the Bible. We know that Philip spent significant time in Judea and Samaria (Acts 8:4–25; 21:8) and Paul stayed in Ephesus for two years (Acts 19) and was in and out of Troas in Asia (Acts 16:8–11; 20:5–6). The spread of Christianity in present-day Iran, Iraq, Arabia, and eastern Asia Minor was significant but is only recorded in non-biblical sources.
Verse 10. Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome,
About 900,000 Jews have come to Jerusalem from all over the Roman Empire and the Middle East to celebrate Pentecost. On the day of the celebration, they’re astounded to find 120-or-so Galileans speaking in the visitors’ native dialects. Luke mentions the general areas from which these travelers came, starting with the Middle East and modern-day Asia Minor in Acts 2:9. Here, he continues.
Phrygia is an amorphous geographical area with ever-changing borders west of central modern-day Asia Minor. Sometimes Asia, the large province to the west, claimed it, and sometimes Galatia, the large province to the east, claimed it. At the time of Paul’s travels, it seems to have been somewhat split, with some regions being considered “Asia,” and others not (Acts 16:6).
Pamphylia is easier to recognize as it is along the southern-central shore of modern-day Asia Minor. Today, it is home to the Turkish resort town Antalya. In the time of Luke, it was convenient because it is directly north of Alexandria, Egypt. Rome depended on the grain from Egypt; great ships would sail north from Alexandria to Pamphylia and then west to Italy (Acts 27:6).
Luke’s list, “Cappadocia, Pontus and Asia, Phrygia and Pamphylia” (Acts 2:9–10) swoops from eastern present-day Asia Minor, up across the north, down the west coast, and to the southern coast. He skips southeastern Cilicia and central Galatia, but the overall effect is that the entire peninsula is included.
Egypt and Libya encompass much the same territories they do today in the eastern half of the northern coast of Africa. Alexandria in Egypt was home to the largest Jewish community in the world. Cyrene is known as the hometown of Simon who helped Jesus carry His cross (Luke 23:26).
Finally, Luke skips over Greece and Macedonia, which have minimal Jewish settlements, and mentions Rome. It’s unclear what effect the Pentecost event has on the Jews in Rome. Priscilla and Aquila are from Rome and meet Paul in Corinth (Acts 18:2), but the text doesn’t say if they were Christians before they met Paul. Years later, when Paul finally reaches Rome and starts his first Roman imprisonment, he meets with the Jewish leaders from the synagogue. They know of “The Way,” and know that many speak against it, but beyond that, they don’t seem to know what it’s about (Acts 28:17–22). Judaism, however, did spread among the Gentiles in Rome.
Verse 11. both Jews and proselytes, Cretans and Arabians — we hear them telling in our own tongues the mighty works of God.”
Luke is finishing up his list of groups who first heard the gospel from Jesus’ followers. Jesus ascended into a heaven a few days before (Acts 1:9). The Holy Spirit has come down upon the disciples (Acts 2:1–4). Now, a crowd who has come from all over the Roman Empire and beyond is listening to the Jesus-followers speak in their own native dialects.
A “proselyte” is a Gentile who has fully converted to Judaism (Exodus 12:48). They perform a baptismal rite of purification and offer a sacrifice. The men are also circumcised. Those who didn’t follow Judaism to that extent are sometimes called “God-fearer” (Acts 10:2) or “worshiper of God” (Acts 16:14; 18:7). Ruth may be considered a proselyte (Ruth 1:16–17).
Crete is an island south of the Aegean Sea. Arabia, here, most likely means Nabatea which encompasses the western part of modern-day Jordan and the southern part of modern-day Syria. It’s unclear why Luke has singled these two areas apart. Cretans are known for being uncivilized (Titus 1:12) and Arabians for being nomadic; it may be because neither represent the ideal Roman citizen.
What Cretans and Arabians do have in common, as well as the others mentioned in Acts 2:9–10, is that they hear Jesus’ disciples speaking in their own “tongue.” This is not a heavenly prayer language only understood by God. These are actual languages used by local cultures in addition to the more universal Greek and Aramaic. God is starting His church. He is inviting those who already follow Him through Judaism to accept Jesus as their Messiah—their Savior (Acts 2:36–41). And He’s doing it using language that they understand best.
Verse 12. And all were amazed and perplexed, saying to one another, “What does this mean?”
About 900,000 Jews have travelled to Jerusalem from around the eastern Mediterranean Sea and modern-day Iran, Iraq, Syria, and Jordan. A crowd of them have stumbled upon about 120 Galileans speaking the travelers’ native languages— not just Greek, the universal language of the Roman Empire, or Aramaic, the trade language of the Middle East, but the regional dialects. Even stranger, the speakers all have Galilean accents (Acts 2:5–11).
Acts 2:12–13 is one of many passages that covers the two extreme reactions that people have to God. When God speaks, some people hear His voice, and some hear thunder (John 12:28–29). Some dismiss Jesus as being controlled by Satan (Mark 3:22), and some declare Him to be the Savior that God promised (Mark 8:29). In this case, some in the crowd see Jesus’ followers speaking their languages and stand in wonder; others judge they are just drunk (Acts 2:13).
Jesus-followers will experience this as we tell others about Jesus. Jesus says that unbelievers do not reject us, they reject Him (Luke 10:16). Jesus knows who He has chosen (John 13:18) and those who are His will respond to Him (John 10:4). The Bible does not tell us to make converts, or to accomplish some quota of followers. It tells us to make and train disciples (Matthew 28:19–20), be His witnesses (Acts 1:8), and preach the word (2 Timothy 4:2). It is the Holy Spirit that convicts unbelievers of sin (John 16:8–11) and gives spiritual growth (1 Corinthians 3:6). Our job is simply to spread the news (Romans 10:14–15).
Verse 13. But others mocking said, “They are filled with new wine.”
Jews have come from the Middle East and the Roman Empire to Jerusalem to celebrate Pentecost, but one crowd is getting more than they expected—a group of Galileans speaking in the crowd’s individual native dialects (Acts 2:5–11). The members of the crowd seem to have one of two reactions.
Some are “amazed and perplexed” (Acts 2:12). Naturally, they’re curious as to how Galileans could speak languages native to places as varied as Alexandria, Rome, and Mesopotamia. Like the many crowds Jesus encountered in His ministry, they want to hear more.
Others immediately dismiss the phenomenon. They mock the Jesus-followers, saying they are drunk. “New wine” isn’t the same as the new wine mentioned in Mark 2:22. The term is from the Greek root word gleukos which literally means “sweet drink” or grape juice. At the time of Pentecost, there is no “new wine.” The grape and olive harvests haven’t started, yet, and the newest wine is almost ten months old. This is a derogatory dismissal with no real basis.
The disciples who have traveled with Jesus are used to this. After performing miracles around the Sea of Galilee, scribes from Jerusalem declared Jesus’ power came from Satan. Jesus pointed out that since He was working against Satan, this wouldn’t be a very good strategy (Mark 3:22–27). Jesus has prepared His disciples for this reaction. He explained that His message is hard to hear (Matthew 10:34–39). They will be persecuted (Matthew 10:16–23). But if they are preaching His message and the people reject it, they are rejecting Him, not His servants (Luke 10:16; John 15:18–20).
Jesus also told His disciples that those who belong to Him will follow Him when they hear His voice (John 10:3–4). This proved to be true the week before the crucifixion when God called down and some only heard thunder (John 12:28–29). And it will be the standard experience Paul finds when he travels throughout modern-day Turkey and Greece, preaching. Some will accept his words, but many won’t. Our job is to make disciples (Matthew 28:19): to teach and grow others in the knowledge of God. It’s the Holy Spirit’s job to make people born-again Christians in the first place (John 16:8; Titus 3:5).
Verse 14. But Peter, standing with the eleven, lifted up his voice and addressed them: “Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words.
Depending on what version is used, and how one counts, the Bible contains somewhere around thirty-five instances of the phrase “Peter said” or “Peter answered”—most of those in the Gospels. Some of his statements were requests for clarification (Matthew 15:15; Luke 12:41). Some were because he was so overwhelmed he didn’t know what to do (Matthew 17:4). Some were rash vows he couldn’t keep (John 13:37). Other words were inspired (John 6:68). Once he receives the Holy Spirit, Peter’s natural tendency to speak up is transformed, and he becomes a powerful witness for Jesus.
In the book of Acts, Peter gives five speeches of varying lengths. Three are evangelistic (Acts 2:14–41; 3:12–26; 10:34–43) and two are explanatory (Acts 4:8–12; 11:4–17). He gave many more over the course of his life, but these are representative enough to show a common thread. All of Peter’s speeches start with what is going on in that moment and explain it in the context of Jesus is the Savior. In Acts 3, he addresses a crowd that is amazed when he heals a lame man (Acts 3:1–10), saying the power by which the man is healed is given by Jesus, whom they crucified. In Acts 10, he defends his presence in the house of Cornelius, a Gentile centurion who wanted to know how he could be saved.
Here, Peter will explain why it is all these Jews can understand the disciples’ speech in their own language. It is the fulfillment of a prophecy by the prophet Joel (Acts 2:16–21).
The wording Peter uses is somewhat poetic. Luke explains that Peter “lifted his voice” and “addressed them,” which both mean the same thing, but the repeat adds a bit of a lilt to the phrasing. Similarly, Peter’s use of the phrases “Men of Judea” and “all who dwell in Jerusalem” and then “let this be known to you” and “give ear to my words” follow the Hebrew poetic form of synthetic parallelism which is so common in the books of Psalms and Proverbs. That Peter is speaking in such a lyrical way is probably one of the reasons the high priests are amazed at the “uneducated, common” fishermen from Galilee (Acts 4:13).
Context Summary
Acts 2:14–36 transcribes the first sermon ever given by a Christian. The Holy Spirit that Jesus promised (John 14:16–17) has come upon 120 of His followers in Jerusalem (Acts 1:15; 2:1–4). They immediately start speaking in different languages, shocking a crowd of Jews and proselytes who are in town to celebrate Pentecost (Acts 2:5–11). Some of the crowd dismiss the speech as nonsense; others are very interested (Acts 2:12–13). Peter, combining his natural enthusiasm as spokesman for the group with wisdom from the Spirit, responds by obeying Jesus and being His witness (Acts 1:8).
Verse 15. For these people are not drunk, as you suppose, since it is only the third hour of the day.
The evangelistic and apologetic speeches recorded in Acts include three from Peter (Acts 2:14–41; 3:12–26; 10:34–43), one from Stephen (Acts 7:2–53), and several from Paul. One notable characteristic of all of them is that they attempt to fully explain the questions and concerns of the audience, addressing what is going on right then and there.
Here, Peter is answering the charge that the Jesus-followers are drunk (Acts 2:13). In fact, they are filled with the Holy Spirit and speaking in foreign languages (Acts 2:1–4). But those without “ears to hear” (Matthew 11:15) apparently just hear gibberish. Peter goes on to explain that it’s only nine in the morning (Acts 2:15). Jews haven’t even started eating for the feast, yet. The claim they are drunk is an ad hominem attack: a specious criticism against the character of the speakers instead of a logical response to their argument.
But the fact that Peter addresses the attack says something important about evangelism. This is a large crowd, but only part of the 900,000-or-so visitors in Jerusalem. It’s very possible that those who assume they’re hearing gibberish, not a language, are resisting the Holy Spirit. But 3,000 others (Acts 2:41) are chosen, and many of them heard these accusations. By proving the charges wrong, Peter has removed a stumbling block to the gospel—not for the accusers but for the other audience members.
Apologetics is the art of defending the Christian faith. Evangelism is the transmission of the message that Jesus saves. It’s been said that evangelism is exclusively for non-believers, to bring them to the faith, but apologetics can also apply to believers, helping to keep their faith strong. Peter proves that apologetics can be important for pre-believers, as well. He answers a small problem in a decisive way and clears the air for the bigger message. He also proves that he is paying attention to the concerns and questions around him. That makes it much easier for the crowd to listen to and accept his words.
Verse 16. But this is what was uttered through the prophet Joel:
There are about 900,000 visiting Jews in Jerusalem from as far away as Rome, Alexandria, and Mesopotamia (Acts 2:9–11). A crowd of them have just heard a group of Galileans speaking in their native dialects (Acts 2:8). The question floating around the crowd is “What does this mean?” (Acts 2:12). Peter is more than happy to explain.
We don’t know much about Joel except that he was a prophet in Judah around 835 to 800 BC. The prophecies in his book cover events immediate to his time, including the devastation wrought by a horde of locusts, but also the beginning years of the church and the end times.
In the time of Joel, a huge swarm of locusts destroyed the crops, leaving Judah in famine (Joel 1:1–12). Joel likened the locusts to God’s wrath that would fall on His people if they didn’t repent (Joel 1:13–20). If they did repent, God would have pity on them (Joel 2:18–27). As a sign of His reconciliation with His people, He would send the Holy Spirit so that the people would prophesy and see visions (Joel 2:28–29). But not everyone would return to God; those who refused God would still see His judgment (Joel 2:30–31).
Peter applies this section of Joel’s prophecy (Acts 2:17–21) to the experience of the audience and then immediately goes into why his listeners need to repent: they killed their own Messiah (Acts 2:22–36). His message is effective; three thousand repent and are baptized (Acts 2:41).
Verse 17. “‘And in the last days it shall be, God declares,that I will pour out my Spirit on all flesh,and your sons and your daughters shall prophesy,and your young men shall see visions,and your old men shall dream dreams;
Peter and a group of about 120 disciples are in Jerusalem and have just received the Holy Spirit (Acts 2:1–4). The Holy Spirit enables the disciples to speak in different languages. A large number of Jews from all over the Roman Empire, in Jerusalem to celebrate Pentecost, are puzzled about how these Galileans can speak their native languages and thus communicate with such a diverse crowd so personally (Acts 2:8). Peter shows how this event is related to Old Testament prophecy, specifically Joel 2:28–32. Acts 2:17 quotes Joel 2:28.
In the book of Joel, God uses the devastation of a locust swarm as a metaphor for how He will judge Judah if they don’t repent. If they do repent, He will pull away His judgment and give them signs that He has done so. A primary sign is that He will “pour out [His] Spirit on all flesh.” The very morning described earlier in the book of Acts, the Holy Spirit came down to dwell in the Jesus-followers, just as Jesus promised He would (John 14:15–17). For Jesus-followers, the Holy Spirit will reveal to them the truth and the “things that are to come” (John 16:13). To unbelievers, He will “convict the world concerning sin and righteousness and judgment” (John 16:8).
This very moment is proof. The Holy Spirit is guiding Peter into the truth of Old Testament prophecy, something the disciples were not very good at during Jesus’ ministry. And He is guiding Peter’s audience into repentance (Acts 2:37–41).
Throughout the early years of the church, this verse continues to be proven. Philip the evangelist’s daughters are prophets (Acts 21:8–9). Paul sees a vision of a man inviting him to Macedonia (Acts 16:9). Agabus prophesies a great famine (Acts 11:28) and Paul’s impending arrest (Acts 21:10–11). Cornelius, an unsaved Gentile described as “a devout man who feared God” (Acts 10:2), sees an angel in a vision who tells him to send for Peter; Peter shares the gospel and Cornelius and his family accept Christ and receive the Holy Spirit (Acts 10).
The language is poetic, which is typical for a book of prophecy in the Bible. God doesn’t mean to say that only sons and daughters will prophesy, or that young men will only receive messages while they’re awake and only old men will hear from God when they’re sleeping. The verse is in a synthetic parallel format and just means that “people” will receive “messages” from God in various ways.
One of the great questions of the church is, are these visions and prophesies for the early church age, or are they meant to continue through to the end times? It’s true that seekers and believers around the world have seen visions that led them closer to Jesus. But the supernatural messages seem to have decreased greatly since the church compiled the canon of the books that belong in the New Testament. Scripture is the primary way that God communicates with the world today.
Verse 18. even on my male servants and female servantsin those days I will pour out my Spirit, and they shall prophesy.
Earlier this morning, about 120 Christ-followers met in a house in Jerusalem and received the Holy Spirit (Acts 2:1–4). A crowd of Jews from all over the Roman Empire and the Middle East are stopped in their tracks when they realize these Galileans are speaking their languages—not just the universal languages of Greek and Aramaic, but the individual dialects from the visitors’ homelands. Some dismiss the speech as gibberish and insist the Jesus-followers are drunk (Acts 2:13). Others have one question: “What does this mean?” (Acts 2:12).
Peter is explaining this phenomenon in the context of the prophecy found in Joel 2:28–32. In the book of Joel, God explains that if the people of Judah do not repent of their sins, He will destroy them as the locusts destroyed their crops. If they do repent, He will send certain signs, including the outpouring of the Holy Spirit and visions and dreams for the people. This verse quotes Joel 2:29 and would seem to be an add-on to Joel 2:28, except that the identification of the prophets changes. In Acts 2:17, God talks about “your sons and your daughters…your young men…your old men.” Here, He says, “my male servants and female servants.” He identifies the Galileans as belonging to Him.
“Servant” is a common way Jesus-followers identify themselves in the beginning years of the church. The young congregation prays God will grant His servants boldness to preach in the face of persecution (Acts 4:29). Paul readily identifies himself as God’s servant in his letters (Romans 1:1; 1 Corinthians 3:5), as does Peter (2 Peter 1:1). Jesus’ half-brothers James (James 1:1) and Jude (Jude 1:1) do as well.
“Servants” is from the Greek root word doulos and can mean a servant or a slave. To be a slave of Jesus is not a term of reproach. He bought us with His blood (1 Corinthians 6:19–20) and we are His for eternity (John 10:28). When Jesus rescued us from being slaves to sin, God adopted us as sons and daughters (Romans 8:15). We are naturally a slave to something, but we have the right to choose who we serve. If we serve ourselves, we are slaves to sin; if we serve God, we are slaves to righteousness (Romans 6:16).
Verse 19. And I will show wonders in the heavens aboveand signs on the earth below,blood, and fire, and vapor of smoke;
Peter is using the prophecy found in Joel 2:28–32 to explain why a group of Jesus-following Galileans have spontaneously become multi-lingual (Acts 2:1–13). Their sudden skill with obscure human languages is a sign that they have received the Holy Spirit, that they belong to God, and He is allowing them to prophecy (Acts 2:17–18).
The part of Joel’s prophecy that Peter covers in Acts 2:19–20 is an explanation of what will happen to those who do not repent of their sins or turn back to God. It isn’t clear that this prophecy is fulfilled in the time of the early church; the blood, fire, and smoke might signify the destruction of Jerusalem and the burning of the temple in AD 70. Prophecy, both in the Old and New Testaments, usually only deals with God’s plan for the Jews. The church age, part of the “times of the Gentiles” (Luke 21:24), is “foreshortened.” That is, a prophet may be talking about the Babylonian exile of Judah in one breath and the tribulation in another.
That seems to be happening here as the phenomena are mentioned by John in the book of Revelation. The stars will fall to the earth, the sky will roll away like a scroll, and the islands will move (Revelation 6:13–14). Later, hail and fire will fall from the sky, and a third of the earth will burn (Revelation 8:7). A third of the sun, moon, and stars will be darkened (Revelation 8:12). Later still, a third of mankind will die in fire and smoke (Revelation 9:18). Beyond these specific fulfillments, “wonders in the heavens” and “signs on the earth” can be taken to mean God will do mighty things all over creation.
The book of Revelation is one of the last books in the Bible to be written; John writes it after all the other apostles and most of Peter’s audience has died. Neither Peter nor his listeners understand the specifics of the end times John will witness and write about. As far as Peter’s audience is concerned, the call to repentance is immediate, and they respond immediately (Acts 2:37–41). Joel’s prophecy stands, however. Whoever repents and follows God before the rapture will escape the judgment of God’s wrath.
Verse 20. the sun shall be turned to darknessand the moon to blood,before the day of the Lord comes, the great and magnificent day.
In the book of Joel, God compares a devastating infestation of locusts to the judgment He will place Judah under if they don’t repent and follow Him. He warns that the “day of the LORD” will come upon them like a terrifying army that burns everything in its path (Joel 2:1–11). If they repent, God will forgive (Joel 2:12–17) and bless (Joel 2:18–27) them. Once the people have decided, God will separate them, either giving them the ability to see visions and prophesy (Joel 2:28–29) or exposing them to horrible disaster (Joel 2:30–31).
Peter and other Galilean Jesus-followers have just received the Holy Spirit and the ability to speak in different languages (Acts 2:1–4). Peter equates this ability with God’s promise that He will send His Holy Spirit to enable His servants to prophecy (Joel 2:28–29; Acts 2:17–18). The second part of Joel’s prophecy, however, doesn’t seem to apply to the early church age. In fact, very little prophecy in the Bible applies to the church age. It is often foreshortened so that a comment about the return of the Jews from Babylonian captivity is mixed with promises about the millennial kingdom. The visions, dreams, prophecies, and coming of the Spirit is happening as Peter speaks, while the blood, fire, and darkness will happen during the end times.
In Revelation 6:12, John describes how he witnessed the sixth seal of the tribulation: “the sun became black as sackcloth, the full moon became like blood.” Later, during the fourth trumpet judgment, “the sun was struck, and a third of the moon, and a third of the stars, so that a third of their light might be darkened” (Revelation 8:12).
These events did not happen in the generation of the people listening to Peter. In biblical prophecy, there is a gap between the fall of Jerusalem and the temple in AD 70 (Mark 13:2) and the rapture of the church (1 Thessalonians 4:13–18). But Peter’s audience understands the core truth: if they want to escape God’s wrath, whether that be in life or after death, they need to repent (Acts 2:21).
Verse 21. And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.’
In this first sermon of the Christian church, Peter sets the standard for sharing the gospel with Jews. Around 900,000 Jews from around the Roman Empire have come to Jerusalem to celebrate Pentecost. Although they all probably speak Greek or Aramaic, most were raised speaking a minor, regional dialect. A crowd of these travelers has come upon a group of Galileans who seem to know every one of those dialects. Peter uses Old Testament prophecy—their own Scriptures—to explain what is happening. As Joel promised, the Holy Spirit has come upon the servants of God, giving them the ability to prophecy, or reveal truth (Acts 2:17–18). Now, Peter starts to show how this prophecy relates to Jesus.
This verse quotes Joel 2:32. Joel 2:28–31 describes how those who repent will be given the Holy Spirit and special messages from God while those who continue to reject God will see blood, fire, smoke, and a darkened sky. There are two distinct groups, and whoever calls on the Lord will be saved.
Those who watched Jesus die on the cross witnessed this recently. One of the thieves who hanged with Him trusted Jesus with his eternal soul. With no other work or admission, Jesus assured him he would go to paradise (Luke 23:39–43). Now Peter’s job is to show how “the Lord” is not a hoped-for Messiah who will arrive in the future, but Jesus of Nazareth who was murdered fifty days before and rose again. For that, Peter will transition from the words of Joel to the words of David (Acts 2:25–35).
“Name” is from the Greek root word onoma. It encompasses more than what someone is called. This idea includes all thoughts, feelings, and images that come to mind when thinking of the person. The “name of the Lord” includes Jesus’ character, sovereignty, authority, power, and deity. To call on or pray in Jesus’ name is to place our needs in the hands of the God of the universe.
Verse 22. “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know —
Peter has been using the prophecies of Joel 2:28–32 to explain why a group of Jesus-followers has suddenly begun speaking in different languages (Acts 2:1–13). Joel explains that in the last days, the Holy Spirit will come and cause God’s followers to prophecy (Joel 2:28–29; Acts 2:17–18). He then promises judgment for those who ignore the prophecies (Joel 2:30–31; Acts 2:19–20) and rescue for those who listen and respond (Joel 2:32; Acts 2:21).
Peter now ties Joel’s prophecy to his audience. Joel warned that God would destroy Israel because of their rejection of Him. Fifty days ago, the Jews rejected Jesus. Peter will use prophecies from David to prove Jesus’ identity as the Messiah that God promised them (Acts 2:25–28, 34–35).
Peter addresses the “Men of Israel” because the crowd likely is made of all men. This is the middle of the Pentecost, one of three feasts that all Jewish men are to celebrate in Jerusalem. During these feasts, also including Passover and the Feast of Booths, Jerusalem’s population grows from about 100,000 residents to a total of about a million people. The crowd is made of travelers from as far away as Rome to the west and Mesopotamia to the east (Acts 2:9–11), so they probably weren’t there when Jesus was crucified, fifty days before. But they would have heard about it.
They also would have heard of Jesus’ miraculous works. “Miracles” is from the Greek root word dunamis which references the power needed to perform miracles. “Wonder” is from the Greek root word teras and means a miracle that reveals a hidden truth. “Signs” is from the Greek root word semeion; it means a miracle that is unusual and identifies the miracle-worker as something special, especially chosen by God. Jesus’ three-year ministry was certainly characterized by miracles, wonders, and signs (Matthew 20:29–34; Luke 7:11–17; 11:14–20; 22:51; John 11:17–44). In fact, the Bible doesn’t contain all of Jesus’ miracles (John 20:30–31).
Verse 23. this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.
Peter is talking to a group of Jews who have traveled from all over the Roman Empire and the Middle East to come to Jerusalem to celebrate Pentecost (Acts 2:9–11). It’s unlikely that many of these men were present fifty days prior, during the Passover, when Jesus was crucified. And Peter’s words may be directed at the few locals present. But Peter still lays Jesus’ death at all their feet.
God’s relationship with Israel was unique. To a large extent, it was corporate—God blessed or punished the people for obedience or rebellion that was prevalent across the entire nation. Eternal salvation was individual and required individual faith (Galatians 3:11; Hebrews 11:1–2). But God often held all Jews responsible for what was done under the authority of the leadership, and the crucifixion of Jesus certainly applies (John 19:12–16). Jewish leaders and a Jewish mob delivered Jesus to be crucified by Romans: “lawless men.” The ruling council of Jews had no legal reason to execute Jesus under the Mosaic law so they manipulated those outside the Mosaic law to murder Him.
God exists outside of time. When Adam and Eve sinned, He didn’t have to spontaneously come up with a plan to save the human race. He always knew Adam and Eve would sin, and He always planned for Jesus to die for us (1 Peter 1:20–21). The first inkling we have is in Genesis 3:15, right after Adam and Eve sinned. But there are many more places in Scripture where God gave His people hints of what would happen (Matthew 26:56; 27:9; Mark 14:49; Luke 22:37; 24:44; John 13:18; 15:25; 17:12; 19:36–37).
“Definite” is from the Greek root word horizō, and “plan” is from the Greek root word boule. “Foreknowledge” is from the Greek root word prognōsis. Together, they mean God understood all possible conditions, outcomes, and variables, and decided His purpose would be best met by the act of Jesus’ crucifixion.
Verse 24. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.
This is one a significant truth in the story of salvation and a pivotal aspect of the nature of Jesus. “Not possible” is from the Greek root word ou which is a simple negative. Jesus remaining dead was not to be; it could not happen. And so God raised Him. God was the appeals judge, overriding the conviction and punishment of the human courts. Jesus was wrongly accused (Mark 14:55–59), wrongly convicted (John 19:12–16), and wrongly executed (Matthew 27:54). Because He is perfectly sinless, it was not possible that He would stay dead.
This statement in this time and place is also one of the strongest answers to the claim that the disciples faked the resurrection. Peter is preaching in Jerusalem about fifty days after Jesus’ resurrection. Paul later says that Jesus “appeared to Cephas [Peter], then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles” (1 Corinthians 15:5–7). Even the Sanhedrin and the guards know there is no body (Matthew 28:11–15). No one in Jerusalem has evidence to contradict the apostles’ claim that Jesus has risen—though some attempt to spread rumors anyway (Matthew 28:11–15).
Now, Peter turns to David to show that Jesus of Nazareth is the Messiah of the Jews and that King David prophesied His resurrection hundreds of years prior. It’s significant that an executed man came back to life; it’s stunning that the Messiah was in their midst and they missed it.
Verse 25. For David says concerning him, “‘I saw the Lord always before me,for he is at my right hand that I may not be shaken;
Peter is explaining to a crowd how the murder of Jesus was unjustified, that Jesus rose again, and that He is the Messiah God promised. Peter starts with a prophecy from David that David’s “Lord” would not remain dead.
Acts 2:25–28 quotes David’s words in Psalm 16:8–11. The wording is subtly different from how any particular English translation might render those words in its rendering of the Old Testament. As with most Old Testament quotes in the New Testament, the reference words are from the Septuagint: the Greek translation of the Hebrew/Aramaic Scriptures. There is no change in meaning, however.
Psalm 16:8–11, and therefore Acts 2:25–28, is in the form of a literary device called a chiasm. The ideas in the verses are mirrored throughout the passage. The idea of Acts 2:25–26, that the presence of God brings joy, is repeated in Acts 2:28. The comment about the psalmist’s flesh dwelling in hope (Acts 2:26) is fulfilled in Acts 2:28 when he is shown the paths of life. Acts 2:27 is the core of the passage as all our hope and joy is centered around Jesus’ resurrection.
In Psalm 16:8, David claims his Lord is with him and leading him; David places the Lord before himself. He chooses to follow his Lord. Having the Lord with him provides security—he will “not be shaken”—as well as joy (Psalm 16:11; Acts 2:28).
One’s “right hand” is a metaphor for power and authority. To David, his Lord is the source of his power and authority. That power and authority will stand just as God’s promise that David will have an eternal heir on his throne will stand (2 Samuel 7:12–13). David couldn’t have had such assurance if he thought his Lord would die and not be resurrected (Acts 2:30–31).
Verse 26. therefore my heart was glad, and my tongue rejoiced;my flesh also will dwell in hope.
Peter is quoting David (Psalm 16:8–11) to prove that Jesus of Nazareth is the Messiah that God promised the Jews. Peter identifies the passage as David talking to God about Jesus (Acts 2:25). David identified his “Lord”—the person he, himself, submitted to—as the one who would be raised from the dead (Psalm 16:10; Acts 2:27).
Acts 2:25–28 is in the form of a chiasm. In this poetic form, ideas are mirrored around a central theme. This verse continues the idea found in Acts 2:25 which speaks of the security and joy found when we keep God before us. That thought is mirrored in Acts 2:28. Here, Peter speaks about having hope for eternity, as does Acts 2:28. Acts 2:27 shows that the reason we can have hope for eternity and why we can be sure our Lord will always be present is because of Jesus’ resurrection.
David was an emotional, expressive man. Praises flowed out of him easily. When he thought of the strength and authority of his Lord and how his Lord was always with him and for him, his heart became happy, or merry. He couldn’t help but to verbally express his delight. In Psalm 16:9, his “whole being rejoices.” This brings to mind the day David brought the Ark of the Covenant into Jerusalem: “And David danced before the LORD with all his might. And David was wearing a linen ephod” (2 Samuel 6:14). David was so happy he danced in the streets.
In Psalm 16, quoted here in Acts 2:26, David went on to say that his physical body would live in an expectation that good would happen. David’s psalms are often about literal circumstances, real physical pain, and the fear of death. Psalm 16 has a more eternal feel. He compared himself, who was content with what God gave him (Psalm 16:5–6), with those who ran after idols (Psalm 16:4). It would be natural to think that David felt his “flesh” was secure because God had rescued and protected him so many times. But here, his assurance of life wasn’t based on past rescues but on the belief that God would give life and victory his Lord. That suggests David spoke of an eternal meaning of “life” in Psalm 16:11 (Acts 2:30–31).
Verse 27. For you will not abandon my soul to Hades,or let your Holy One see corruption.
Peter is using David’s conversation with God about Jesus to show a crowd in Jerusalem that Jesus is the Messiah. In Psalm 16:8–11, David identifies his Lord as the one who grants him strength and authority (Psalm 16:8) and does not experience permanent death (Psalm 16:10).
Acts 2:27 is the core of the quote and the center of the chiasm. Jesus was resurrected from the dead. Because of that, we also have a hope and a path to eternal life (Acts 2:26, 28). Jesus’ life and presence bring us joy (Acts 2:25–26, 28). As Paul later proves in 1 Corinthians 15:12–19, the resurrection of Christ is the root of all good things.
We know that David’s psalm is addressed to God in part because the first line starts, “Preserve me, O God…” (Psalm 16:1). But also, God is the one who decides who goes to and stays in Hades. The Old Testament doesn’t present a fully developed theology of heaven and hell. Those ideas were more fully explained in the New Testament. “Hades” is Greek for the Hebrew Sheol which is just a term for where the souls of the dead go.
In most of Psalm 16, David spoke for himself. In Psalm 16:10, he spoke for the “Holy One.” Peter explains that David spoke for one of his descendants, the Jewish Messiah, who David foresaw would be raised from death (Acts 2:30–31).
“Corruption” is from the Greek root word diaphthora and means the decay experienced by a dead body. In direct contrast, Jesus shed His original body and gained a new, imperishable body. But “corruption” also refers to the pit or grave. Jesus did not stay in the grave as David did. Peter’s audience knows where David’s body lay—the tomb is in Jerusalem (Acts 2:29). But, as there is no body for Jesus, this is strong evidence that Jesus is God’s “Holy One” as well as David’s “Lord” (Acts 2:25).
Prophecy in the Psalms is often hard to figure out. It’s notable that Peter didn’t unpack this passage until he had received the Holy Spirit (Acts 2:1–4).
Verse 28. You have made known to me the paths of life;you will make me full of gladness with your presence.’
Peter is talking to a crowd of men who have come to Jerusalem from as far away as Mesopotamia and Rome to celebrate Pentecost. The men are startled to find a group of Galileans who can speak their unique dialects (Acts 2:1–13). Peter ties this phenomenon in to a prophecy given through Joel (Joel 2:28–32). The Holy Spirit has come and given God’s followers the ability to prophesy. Whoever repents and turns back to God will be saved. Those who refuse will experience the horrors of the day of the Lord (Acts 2:17–21). Peter then begins to speak about Psalm 16 (Acts 2:22–27).
This is the end of Peter’s quote of Psalm 16:8–11 and the endcap of the chiasm or mirrored passage. Acts 2:27 is the center of the poem: the resurrection of Jesus. Because of Jesus’ resurrection, we have hope for our own (Acts 2:26, 28), and the presence of Jesus brings us joy and security (Acts 2:25–26, 28).
This is good news for Peter’s audience. Some of the men present and the Jewish nation as a whole are responsible for the death of Jesus about fifty days before. But God raised Jesus from the dead, as David prophesied in Psalm 16:10. The audience knows about David’s words but don’t understand the application until Peter explains they apply to Jesus (Acts 2:25, 27).
Peter’s audience killed David’s heir and their own Messiah. But, just like Joel’s words (Joel 2:32), David’s words give hope. God provides the way of life. If we choose it, we too can experience the presence of God and the joy that this brings (Psalm 16:8–9). Soon, Peter will explain this path (Acts 2:37–41). Jesus came to earth to die so that we can have real life. “Life” is from the Greek root word zōē . It doesn’t mean just to be alive, but to live fulfilled in body and spirit. On earth, we experience zōē by obeying and finding joy in God. In our resurrected bodies, we will embody zōē for eternity.
Verse 29. “Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day.
Peter is explaining that in Psalm 16:10, David is not speaking for himself but for his Lord (Acts 2:25–28). The speaker is sure God will not abandon Him to the land of the dead long enough for His body to decay. Peter points out that this can’t be David. David died hundreds of years prior (1 Kings 2:10–11). Peter’s audience even knows where his grave is.
David’s tomb is in south Jerusalem, near Siloam. Nehemiah knew of it (Nehemiah 3:16). Josephus writes that in the second century BC, Hyrcanus I took three thousand talents from the tomb to pay Antiochus Sidetes to lift his siege of Jerusalem. A hundred years later, when Herod the Great heard what Hyrcanus had done, he opened the sepulcher to help himself to David’s riches. Although he took some gold furnishings, he lost two men to a mysterious flame. In atonement, Herod built a monument of white stone at the door of the tomb. It’s believed the tomb was destroyed in the Bar Kokhba revolt of AD 135. Some think it was rediscovered 1,000 years ago, and travelers to Jerusalem can visit the place now.
Peter identifies David as a “patriarch.” David wasn’t a patriarch of the Jewish people like Abraham, Isaac, Jacob, and Jacob’s sons. But he did have a strong hand in establishing Israel as a nation, and he is the patriarch of the line of David of whom Jesus is the culmination and the promise.
Verse 30. Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne,
God’s oath to David is known as the “Davidic Covenant” (2 Samuel 7:1–17; 1 Chronicles 17:11–14; Psalm 132:11). God promised to David “your house and your kingdom shall be made sure forever before me. Your throne shall be established forever” (2 Samuel 7:16). This is not a bilateral covenant, like the contract God made with Israel and their kings that if they obeyed Him, He would bless them (Deuteronomy 11:26–27). This is a unilateral covenant, like the one God made to Abraham, that Abraham’s descendants would become a great nation (Genesis 12:1–3) and inherit a large territory (Genesis 15:18–21). There was nothing for Abraham and David to do to ensure God would fulfill His promises to them (2 Chronicles 6:16).
Much of God’s oath to David applied to Solomon (2 Samuel 7:10–15). Solomon’s reign was the grandest in Israel’s history. He ruled over more land, accumulated more wealth, and experienced more peace than any other king (1 Kings 4:20–25; 10:23). But after him, the throne was split into northern and southern kingdoms (1 Kings 12:16–24). Jesus, who is descended from David both legally through Joseph (Matthew 1:6–16) and biologically through Mary (Luke 3:23–328), is the ultimate fulfillment of God’s promise to David.
The manner of Jesus’ place on the throne has been subject to much debate over the centuries. Suffice it to say that Jesus reigns in the hearts of His followers now. In the millennial kingdom, He will reign in Jerusalem. And He will reign ultimately in eternity.
Verse 31. he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption.
Peter is using David’s prophecy of Psalm 16:8–11 to explain that Jesus of Nazareth is David’s heir who will sit on his throne for eternity. Near the end of a psalm wherein David speaks for himself, there is one verse where he speaks for his Lord (Psalm 16:10). This verse can’t apply to David; not only is David dead, and his body “corrupted” or decayed, Peter and his audience know where David’s tomb is (Acts 2:29).
David was a prophet, as many of his psalms prove. And he knew that God promised he would have an heir who would reign over Israel forever (2 Samuel 7:16). So, David saw that this heir would die, but would rise again; he would not stay in the place of the dead—not even long enough for his body to decay. These are very specific qualifications that have only been fulfilled in one person: Jesus (Acts 2:32).
Peter uses the word “Christ” which is the Greek translation of the Hebrew word mashiyach, which we translate “Messiah.” Jesus’ disciples understood Him to be the Messiah (Mark 8:27–29), but they were very confused about what the Messiah was. They knew the Messiah was the promised one of Isaiah 9:1–7, whom they believed would free Israel from Roman rule and usher in a time of great peace and prosperity. They didn’t understand He was also the suffering servant of Isaiah 53 who had to die for the sins of the world. Even in the very last moments before Jesus ascended into heaven, the disciples thought He would take control of the nation (Acts 1:6). It wasn’t until they received the Holy Spirit (Acts 2:1–4) that they understood that, for now, His kingdom is in the hearts of His people (John 18:36).
Verse 32. This Jesus God raised up, and of that we all are witnesses.
Peter is using a psalm of David to show that Jesus is David’s heir and the Messiah promised by God. In Psalm 16:8–11, David identifies his “Lord” as someone whose body will not decay in death (Psalm 16:8, 10; Acts 2:25, 27). This is about fifty days after Jesus was crucified and His disciples claimed He rose from the dead.
The witnesses Peter is referring to are the 120 who remained in Jerusalem and received the Holy Spirit (Acts 1:15; 2:1–4). In the forty days between Jesus’ resurrection and ascension to heaven, He saw Mary Magdalene (John 20:11–18), the disciples minus Thomas (John 20:19–23), the disciples with Thomas (John 20:24–29), Cleopas and a friend (Luke 24:13–35), Judas’ replacement Matthias (Acts 1:22), His half-brother James (1 Corinthians 15:7), and five hundred unnamed followers (1 Corinthians 15:6).
About nine days before Peter’s speech, minutes before Jesus ascended into heaven, Jesus told His disciples, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). Earlier this morning, they received the Holy Spirit (Acts 2:1–4). Now they’re fulfilling their commission as witnesses in part by speaking the different languages and dialects represented in the crowd (Acts 2:5–13).
The 120 know that they are to bear witness to the truth about Jesus—His miraculous works, that He is the Messiah, and that His death and resurrection wipes out the sins of those who follow Him. But they don’t know that martys, the Greek word for “witness,” will subtly alter in its application. That change will result in the meaning of the modern English word “martyr.” Of the twelve apostles, church tradition says all but John will die a martyr’s death. Jesus has already warned Peter he will be crucified (John 21:18–19). Legend says Peter refused to die in the same way as his Master and insisted on being hanged upside-down. Only John will die of natural causes, but, legend says, only after surviving a cauldron of burning oil.
Verse 33. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing.
Peter is explaining to a crowd in Jerusalem how Jesus of Nazareth fulfills the prophecy David gave in Psalm 16:8–11 and how Jesus’ followers have just received the Holy Spirit in fulfillment of Joel 2:28.
Unlike David, who died and is still in a grave in Jerusalem (Acts 2:29), Jesus died and rose again, as David foresaw in Psalm 16:10. Jesus affirmed to the Sanhedrin during His late-night trial that He would be seated “at the right hand of the power of God” (Luke 22:69) and Stephen will later see Him there as he dies (Acts 7:55–56).
To be “exalted” is to be lifted up by another. Jesus did not place Himself at God’s right hand. Paul explains that He didn’t try to take God’s position or glory. He humbled Himself to the point of death in the most humiliating, dishonoring way. It was God who exalted Jesus (Philippians 2:5–11).
The wording about the promise of the Holy Spirit is a bit awkward. Jesus did not receive the Holy Spirit; He received a promise from God the Father that the Holy Spirit would come upon Jesus’ followers. In John 14:16, Jesus says, “And I will ask the Father, and he will give you another Helper, to be with you forever.” Jesus’ 120 followers in Jerusalem have just received the Holy Spirit this morning (Acts 2:1–4).
The Holy Spirit was poured out on Jesus’ followers and then poured out of them in the ability to speak in different languages. The crowd that Peter is speaking to is comprised of men from regions such as Mesopotamia, Cappadocia, Egypt, Libya, Rome, the island of Crete, and Arabia. They are amazed to hear a group of Galileans speaking in their home dialects. Some derisively declared they were drunk (Acts 2:4–13). Peter explains that it is the Spirit that is pouring out and filling them, not wine.
Verse 34. For David did not ascend into the heavens, but he himself says, “‘The Lord said to my Lord,”Sit at my right hand,
Peter is continuing his argument that David’s prophecies give key identifying characteristics of the Jewish Messiah. First, Peter used Psalm 16:8–11 to show that someone David called his Lord would die and be raised again by God (Acts 2:25–28). Peter explains that this can’t be David because after David died he was buried, and everyone knows where his grave is (Acts 2:29). No, the “Holy One” is Jesus, and the 120 Galileans standing before the crowd are witnesses to Jesus’ resurrection (Acts 2:32).
Now, Peter goes to a passage that he’d heard Jesus use to show the Messiah, or Christ, is greater than David. It was custom at that time for Jews to refer to the Messiah as the “Son of David.” God promised David that he would have an heir that would rule on David’s throne forever (2 Samuel 7:16). This heir will free Israel from oppression and rule in peace (Isaiah 9:1–7). It’s true that as David’s descendant, the Messiah would be his biological “son”—many times removed. And Jesus is descended from David through both adoption by Joseph (Matthew 1:6–16) and by birth through Mary (Luke 3:23–32). But the scribes use the term “Son of David” to mean David’s heir is somehow subordinate to David.
Jesus has already used Psalm 110:1, quoted in Acts 2:34-35 to show this is not the case (Mark 12:35–37). As Jesus explained, “David himself calls him Lord. So how is he his son?” (Mark 12:37). The first “Lord” is God the Father, the second “Lord” is the Messiah, the heir of David. David is submitting to his own heir.
The second line further shows David is not speaking of himself. Not only did David not rise from the dead, he certainly didn’t ascend to heaven and take the seat at God’s right hand. The seat to the right hand of a ruler is reserved for that ruler’s most trusted advisor. The right hand represents authority and strength. David had no delusions that he belongs at the right hand of God, but, while on trial in front of the Sanhedrin, Jesus claimed He does (Luke 22:69).
Verse 35. until I make your enemies your footstool.”’
Peter is finishing his explanation about how David’s words in Psalm 110:1 refer to Jesus, not David himself. Peter has already shown how the first two lines, “The Lord said to my Lord, ‘Sit at my right hand,’” can’t refer to David. David is calling the Messiah his “Lord,” and David certainly didn’t rise from the dead, ascend to heaven, and sit at God’s right hand.
It is true that David had many military battles and attributed his victories to God (see Psalm 18), but the enemies referred to in Psalm 110:1, quoted here in Acts 2:35, are Jesus’ enemies: including the Antichrist, Satan, sin, and the ultimate enemy, which is death (1 Corinthians 15:26). The suggestion that Jesus waits for God to defeat His enemies is an interesting one. The author of Hebrews reaffirms it in Hebrews 10:12–13. In Philippians 2:1–9, Paul explains that Jesus voluntarily submitted Himself to God and took on the role of a servant. In return, God has exalted Jesus’ name so that “at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10–11).
When will this ultimate victory happen? We don’t know. When Jesus was on earth, while He was subduing the power of His deity, even He didn’t know (Mark 13:32). Moments before He ascended into heaven, the disciples asked again when He would come and save Israel (Acts 1:6). Jesus responded, “It is not for you to know times or seasons that the Father has fixed by his own authority” (Acts 1:7).
“Footstool” is from the Greek root word hypopodion. This is like calling something an “underfoot” in English. In common practice, it means a stool or resting place for one’s feet. As a metaphor, it refers to the tradition of military leaders to place their feet on the necks of those they had conquered. Jesus’ enemies will be completely vulnerable and in complete subjection to Him. We don’t know when, but we do know at least one thing: God will do it, not us (John 18:36).
Verse 36. Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”
Peter finishes the first sermon of the church age by presenting three incredible truths: Jesus of Nazareth is the Messiah sent by God to save the Jews; the Jews killed Him; God raised Him from the dead, giving the Jews hope for their own resurrection. As Jesus promised, the apostles and other Jesus-followers will spread variations of this message “in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). Peter’s message is directed to the Jews in Jerusalem, but Jesus has already said the message is for everyone on earth (John 10:16). Because, the truth is, Jesus came to save all of us; we all, with our sin, killed Him; and God raised Him from the dead to give us all hope.
The truths in Peter’s message in Acts 2:14–36 carried his audience through an extraordinary range of ideas. The crowd gathered in the first place because the Holy Spirit came on 120 Jesus-followers who started speaking different languages and dialects (Acts 2:4–13) as Joel prophesied (Acts 2:17–18). Joel also wrote that those who do not pay attention to these signs will be counted as God’s enemy and treated as such (Acts 2:19–20). But there is yet time to turn to Him (Acts 2:21).
Then Peter shows his audience how this relates to Jesus. Peter’s Jewish audience, either directly or through proxy by being of the Jewish nation, took a Man who was also marked by God’s miracles and crucified Him (Acts 2:22–23). But God not only raised Him from the dead, His resurrection brings hope for theirs, as well (Acts 2:24–35).
After such a speech of signs, condemnation, and hope, it’s no wonder Peter’s audience responds, “Brothers, what shall we do?” (Acts 2:37). Fortunately, when Jesus called His followers to be His witnesses (Acts 1:8), the message they were given was never just to convict others of sin; it was always to lead to repentance, as Peter tells them, “for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:38).
Verse 37. Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?”
A large group of people who are in Jerusalem for Pentecost have just heard Peter give the first Christian sermon. These are particularly God-fearing Jews and proselytes (Acts 2:5, 11) who have been presented with historical and theological proofs that Jesus of Nazareth is the Jewish Messiah. Peter’s last point, still ringing in the air, is that the Jews killed their own Savior.
“Cut,” or “pierced” in other translations, is from the Greek root word katanusso and means to receive a sharp pain in concert with great sorrow. That they were “cut to the heart” means they understand that they crucified David’s heir, the Messiah. Their horror delves past their surface emotions and thoughts and deep into their being.
Undoubtedly, not every person in Peter’s audience was in Jerusalem when Jesus was killed. Even fewer, if any, were in the crowd that called to crucify Him (Mark 15:12–14). But God’s primary relationship with the nation of Israel has always been communal. Salvation has always been an individual issue based on faith (Hebrews 11:1–2). But the Old Testament is filled with stories of how God blessed or punished Israel as a group for the obedience or disobedience of the nation as a whole. Even Daniel, an extremely godly man, repented for the sins of his people as if he had committed them himself (Daniel 9:1–19).
Their question is the most important we can ask when faced with our own rebellion against God. It is by the grace of Jesus and the work of His death and resurrection that we can be assured there is an answer. “Repent…” Peter says, “for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:38). That is the answer for us, as well.
Context Summary
Acts 2:37–41 shows the first mass influx of people into the church. Men in Jerusalem for Pentecost from across the Roman Empire and beyond are startled to find 120 Galileans speaking their native languages (Acts 2:1–13). Peter uses passages from Joel and Psalms to support his points on several ideas: that Jesus of Nazareth is the Messiah, the Jews had Him killed, God raised Him from the dead, and His resurrection provides hope of forgiveness for His followers (Acts 2:14–36). The crowd is stunned and reacts in the only logical way possible, asking, ”What shall we do?” (Acts 2:37). Peter explains their need for salvation, and thousands respond.
Verse 38. And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.
It’s likely that many in Peter’s audience know of John the Baptist and even heard him preach. Those who accepted his words would have repented from their sins and been baptized to show that they affirm his message. And they would know that he did not claim to have any significance in and of himself, but that he was proclaiming that the Messiah was coming. In addition, John prophesied the Holy Spirit would come with fire, as He did just that morning (Acts 2:1–4), and the Messiah would give the Holy Spirit to His followers and destroy those who rejected Him (Matthew 3:1–12).
So, Peter’s words are familiar to any Jew who spends time in Jerusalem. The call to repent, be baptized, and receive the Holy Spirit is the same as that given by John, but the addition of Jesus’ name is new. It marks the fulfillment of John’s prophecy (Luke 3:16).
It seems that anywhere baptism is mentioned in the New Testament, confusion follows. It must be clear that baptism is no more required for becoming saved than putting on a jersey is required to officially join a sports team. We are saved by grace through faith (Ephesians 2:8–9), just as a professional football player is made a teammate by signing a contract. Baptism, like the uniform, is an outward, public sign, not a requirement in and of itself.
“Repent” is from the Greek root word metanoeo. It means to completely change one’s paradigm, to admit error and accept the truth. In Christianity, it means to accept the viewpoint of God about the world, Jesus, and oneself, and act accordingly. “Forgiveness” is from the Greek root word aphesis. It is a pardon, granted by the victim of a crime or offense, whereby the victim agrees to relinquish his or her right to recompense from the perpetrator. In this case, God forgives our crimes against Him and places the burden on Jesus.
So it is that Peter calls the Jews to admit they are wrong, accept God’s correct view of things, and trust that Jesus has paid for their sins. The crowd responds, and “there were added that day about three thousand souls” (Acts 2:41).
Verse 39. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.”
Peter has just called a crowd of Jews to repent and be baptized. Some of them must have recognized the words of John the Baptist who had his ministry on the Jordan River just east of Jerusalem three years prior. If so, they may remember John’s harsh words to the Pharisees and Sadducees who believed they were saved by virtue of being descendants of Abraham. John told them don’t rely on pedigree. “God is able from these stones to raise up children for Abraham. Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire” (Matthew 3:9–10).
Peter knows the apostles are to be Jesus’ witnesses “in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8), but he doesn’t yet know that this is more than a geographic description. His audience is of devout Jews and proselytes (Acts 2:5, 11), all dedicated to Judaism. It won’t be for a while that the apostles recognize that when Jesus said He had “other sheep that are not of this fold” (John 10:16) He meant the wretched Samaritans (Acts 8:14–17) and the blasphemous Gentiles (Acts 10:44–48), as the Jews would have seen them.
Jesus’ offer of salvation was always meant to be offered to the Jews first, but, equally, it was always meant to be offered to the Gentiles as well (Romans 1:16).
Verse 40. And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.”
Earlier this very morning, the church was born as the Holy Spirit came to indwell 120 of Jesus’ followers in Jerusalem, giving them the ability to speak in foreign languages and dialects (Acts 2:1–4). A large crowd of faithful Jews and proselytes from as far away as Rome, Libya, and Mesopotamia hear the Jesus-followers and are astonished (Acts 2:5–13). Peter explains that Jesus of Nazareth, who the Jewish nation condemned and executed, is the Messiah sent by God. Even more, He was resurrected by God and offers forgiveness and life to those who believe in Him (Acts 2:14–38).
Now, one of the basic tenets of the church is being established: that the church is a place where those more knowledgeable about Jesus teach those who are younger in the faith. As a result of the work of the Holy Spirit, as He empowers Peter’s words, three thousand members of the crowd will call on Jesus’ name and be saved (Acts 2:41). Many will stay in Jerusalem and create a new community dedicated to “the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:42).
“Bore witness” is from the Greek root word diamartyromai and means “to attest to and confirm a message.” “Exhort” is from the Greek root word parakaleō, and means “to encourage someone to take action.” This is closely related to the word Paraklētos, used by Jesus when referring to the Holy Spirit as a “helper” (John 14:16). The message of Jesus requires a response, and the response cannot come without the message (Romans 10:14).
Jesus had also declared that the generation is crooked (Matthew 17:17). The scribes make great shows to gain respect but turn around and act cruelly to the vulnerable (Mark 12:38–40). The people kill the prophets that would lead them into God’s presence (Matthew 23:37). And all of Matthew 23 is a list of sins the Pharisees and scribes commit against God. Most of all, the Jewish leaders don’t believe Jesus is the Son of God come to save them. But Jesus offers people an escape. No one is condemned to follow their culture or leaders in rejecting Jesus. Everyone is invited to repent of their sins and turn to God. It is why Jesus sent His disciples (Acts 1:8), and why all His followers are included in the Great Commission to “make disciples of all nations” (Matthew 28:19).
Verse 41. So those who received his word were baptized, and there were added that day about three thousand souls.
In the course of a couple of hours, the infant church of Jerusalem has grown from 120 (Acts 1:15) to three thousand. Jesus promised His followers they would receive the Holy Spirit and be His witnesses, starting in Jerusalem (Acts 1:8). Long before, Jesus had told His disciples that the world was hungry for Him, if only there were people willing to teach (Matthew 9:37–38). He also told them they would do greater works than He—not in power but in scope (John 14:12). This is not the last great influx of believers. After this event, God will add “to their number day by day those who [are] being saved” (Acts 2:47). When Peter and John heal a beggar, five thousand men, besides women, will have come to follow Jesus (Acts 4:4). Eventually, even many of the priests will believe (Acts 6:7).
This verse brings up the question of when a new believer should be baptized. In the New Testament church, people are baptized immediately upon accepting Christ as their savior, in one special instance even before receiving the Holy Spirit (Acts 8:9–17). How much do new converts need to understand? While many of the Jews and people who lived around Judea know about Jesus and how He fulfilled Judaism, the Philippian jailer and his family don’t, and Paul and Silas see to their baptism right away (Acts 16:30–33).
The early believers are baptized right upon their conversion, and then trained in the doctrines of the faith. Over the course of history, as more false teaching assaults the church, training has been shifted to before baptism. This is intended so people understand their faith before publicly committing to it. Once someone claims to be saved and has demonstrated they understand what salvation is and the purpose of baptism, there’s no theological reason to wait. Baptism is not required for salvation. It should be performed as soon after conversion as reasonable. Bear in mind that a core group of 120 believers baptized three thousand converts. Neither the baptism nor the training needs to be a complex production.
Verse 42. And they devoted themselves to the apostles ‘ teaching and the fellowship, to the breaking of bread and the prayers.
The new church has seen an influx of three thousand people in a single day. Many of them are from other countries (Acts 2:9–11). They have temporary lodging for Pentecost, but that may just be a bit of grass on the Mount of Olives. Jerusalem is used to seeing 900,000 people swell their ranks of 100,000—it happens three times a year at Passover, Pentecost, and the Feast of Tabernacles. But, eventually, the visitors go home. This time, many of them stay, and the city is unprepared to handle their need of housing and food.
The people have theological needs, too. Those from Judea, Samaria, and Galilee know something about Jesus and His teaching. It isn’t so big of a leap to understand that this miracle-working teacher is the Jews’ Messiah. They may even have heard the rumors that His grave is empty. But others are from as far away as Rome to the west, Mesopotamia to the east, Egypt to the south, and Cappadocia, on the shore of the Black Sea, to the north. Even if they had seen Jesus or John the Baptist in their occasional trips back to Jerusalem, they still don’t understand who Jesus is or what He came to do.
The Israelites did not enjoy their four hundred years of slavery in Egypt. But God protected them in that time, provided for them, and allowed their numbers to swell to 600,000 men, not to mention women and children (Exodus 12:37). Now, He is doing something similar for the church. Within a few years, Jewish leadership in Jerusalem will persecute the Jesus-followers, driving them from the city (Acts 8:1–3). When that happens, the church will be numerous enough to survive in exile and the people will be trained enough to spread the gospel (Acts 8:4–8, 26–40; 11:19–21). In less than forty years, the Romans will attack, destroying Jerusalem and burning the temple. By that time, Christianity will have spread all over the Roman Empire.
The four tasks listed here create a special unity in the group. They are being unified in their beliefs, as they all receive teaching from the apostles Jesus trained. They spend their spare time and meals together, sharing everything they own (Acts 4:32–37). And their prayer unites them before God as they present their needs.
The minute details of the early church in Jerusalem are unique to this time and place. God’s call for churches to be unified is not. We receive different spiritual gifts, but we are called to serve each other in the church (Ephesians 4:1–16) “with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:2–3). Whatever the church looks like today, it is still called to have the same heart as the first church in Jerusalem.
Scholars debate as to whether “the breaking of bread” refers to the Lord’s Supper or to communal meals—specifically, the first loaf of bread that is broken and shared at the beginning of a Jewish meal. Acts 2:46 suggests full meals were included. In the same way, it’s unclear if “the prayers” means the fellowship prayed regularly, as in Acts 1:14, or the more formal schedule of Jewish prayers, as in Acts 3:1. Considering the early church members lived together and shared everything in common, it’s reasonable to assume the verse refers to all of the above.
Context Summary
Acts 2:42–47 describes the routine of the early church. One morning, about nine days after Jesus ascended into heaven, the Holy Spirit indwelt 120 of His followers (Acts 2:1–4). By that evening, three thousand devout Jews and proselytes had joined them (Acts 2:41). Most of the newcomers had come to Jerusalem for Pentecost from other countries. Many decide to stay in Jerusalem, to learn more about Jesus and be part of the phenomenon we now call ”the church.”
Verse 43. And awe came upon every soul, and many wonders and signs were being done through the apostles.
Throughout the Bible, God has granted His messengers the ability to perform miracles in order to validate that their message is from Him. The point of ministry is never the miracle itself, but the message (Mark 1:36–38).
The disciples have performed miracles before, and they know what comes after. Early on, Jesus sent them out to heal, cast out demons, and exhort people to repent of their sins (Mark 6:7–13). They had seen what happened to Jesus when He performed miracles: He was mobbed (Mark 4:1). They got a taste of this, too—when Jesus took them on a boat to find some time away and the people saw them leave and raced so hard a crowd had formed before they landed (Mark 6:30–34).
This time, they are prepared. They have received the Holy Spirit who gives them power (Acts 1:8) but also wisdom (John 14:26). And that same Holy Spirit is working in the hearts of the people the apostles meet (John 16:8–11).
“Wonder” is from the Greek root word teras. It is a miracle that reveals a hidden truth, like how the transfiguration revealed Jesus’ glory and deity (Mark 9:2–13). “Signs” is from the Greek root word semeion. The sign is that the person who performs the miracles is special and chosen by God. A good example is when Paul suffers no ill effect after being bitten by a viper. At first, the local people think he is being cursed by the gods for a terrible offense. When he lives, they still assume he has a divine connection, but still misinterpret it, at first (Acts 28:1–6).
Verse 44. And all who believed were together and had all things in common.
This passage describes the early church in Jerusalem, especially before persecution by the Jewish leaders (Acts 8:1). The church started one morning with 120 members (Acts 1:15; 2:1–4). By that evening, they had about three thousand (Acts 2:41). And more and more were being saved every day (Acts 2:47). Many of these people had come to Jerusalem for Pentecost—they don’t live here, they have no home or business opportunities (Acts 2:9–11). But this is a crucial time in the church. God gave Moses the Law before the Israelites entered the Promised Land. In a similar way, the new Jesus-followers need to understand the basics before they return home or are driven out by persecution (Acts 8:1). So they stay and learn, and the Jesus-followers native to Jerusalem and Judea accommodate them with what they have (Acts 2:45).
The New Testament says quite a bit about giving to Jesus-followers in need. Jesus says that wealth accumulated in this world means nothing compared to treasures in heaven (Matthew 6:19–21). John points out that withholding support from a brother in need is the opposite of love (1 John 3:17). James warns against giving lip-service to others’ needs without practically acting to meet the needs (James 2:15–16). And Paul points out that any giving we do is voluntary and should be done cheerfully (2 Corinthians 9:7). That’s easier to do when we remember those in need are our friends and brothers and sisters in Christ.
Verse 45. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.
The early church is characterized by a few key features: they listen to the apostles’ teaching, they eat and live together, they pray together (Acts 2:42) and they share all they own (Acts 2:44). The new believers had come from all over the Roman Empire (Acts 2:9–11) and need housing and food. The Holy Spirit works within the members of the new church to make sure everyone has enough.
Wealth is not bad, but wealth without a purpose, withheld from those in need, is worthless (1 John 3:17). Wealth held for its own sake is an idol that keeps us from God (Mark 10:17–22). Jesus taught the disciples that it is better to accumulate treasures in heaven than wealth on earth (Matthew 6:19–21). Zacchaeus understood this. When faced with Jesus, his desire to cheat people and hoard money vanished (Luke 19:1–10). Following Jesus frees sinners from all kinds of bondage.
Ananias and Sapphira prove the point. They sell part of their property and give the money to Peter but tell him they sold all of it (Acts 5:1–11). Peter doesn’t condemn their desire to keep the property; he condemns their lie about their sacrifice. They prove that “the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs” (1 Timothy 6:10). It’s unclear if their love of money drove their lies or if they were driven by pride, but it cost them their lives.
In the early church, as it grows and spreads, generosity grows and spreads with it. When the church in Jerusalem is faced with famine, the church in Antioch will support them (Acts 11:27–30). Later, churches in Macedonia and Achaia will come to the rescue (Romans 15:25–26; 1 Corinthians 16:1–4). Jesus gave His life for us and promises to reward us when we give of what we have (Luke 6:38).
Verse 46. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts,
This is an interesting verse. The passage is talking about Jews from Jerusalem, Judea, and all over the Roman Empire (Acts 2:9–11, 41), who have accepted Jesus as their Savior and created the first church. In addition to listening to the apostles’ teaching, spending time together, praying together (Acts 2:42), and selling their possessions so that all their needs are filled (Acts 2:45), they still meet at the temple. To them, their faith is a fulfillment of Judaism, not a deviation. Jesus is the Jewish Messiah, promised by God to King David (2 Samuel 7:12–16). Their conversion is not to a foreign religion but to a man—a Jew—who fulfills their beloved Scriptures (Matthew 5:17).
For the next many years, Jesus-followers will still value the temple. Peter and John heal a beggar and preach at the temple (Acts 3), and then are arrested there (Acts 4:1–3). Years later Paul, too, is arrested at the temple (Acts 21:27–36). Paul is also in the temple when God tells him Jerusalem is too dangerous and he will need to preach to the Gentiles (Acts 22:17–21).
Despite this devotion among the Jewish Jesus-followers, the first martyr is killed in large part because he puts the temple into perspective. Stephen’s upcoming speech (Acts 7) is a dissertation on how the temple is not necessary for the worship of God. For one, the early patriarchs worshiped God without it (Genesis 12:7; 28:18–22; 35:1–4). For another, although God directed the building of the tabernacle (Exodus 26), He didn’t ask for a permanent building (2 Samuel 7:5–7). Finally, God honored David and Solomon’s desire to build the temple (1 Kings 6:11–13), but even Solomon admitted God couldn’t be contained in a building (1 Kings 8:27).
Still, the connection between Christianity and Judaism will be an important one. The Roman government tolerates Judaism as a religion parallel to emperor worship. As long as Christianity is seen as a “sect of Judaism” they are relatively protected as well (Acts 18:12–16). As Christianity spreads, however, Jesus-followers will learn they don’t need a temple; like the Samaritan woman at the well, they will worship God in spirit and truth, not a physical building (John 4:19–24).
The fact that the local Jesus-followers must share their homes with those from other cities and countries prepares them for this tradition. Churches will not be established in synagogues or other designated buildings, but in homes (Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; Philemon 1:2). Eating together in harmony is worship, as well. Whether “breaking bread” refers to communion or daily meals we don’t know. But the spirit of togetherness and glad and generous hearts is as much worship to God as anything they could do at the temple.
Verse 47. praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.
This is the first wave of believers in the new church. In addition to the three thousand who accepted Jesus on the first day the Holy Spirit came (Acts 2:41), more come daily. The verse says that “the Lord added” new believers. This is consistent with other passages. Jesus called the apostles to be His witnesses, but He didn’t tell them to convert people (Acts 1:8). Later, Paul will tell the Corinthians, “I planted, Apollos watered, but God gave the growth. So, neither he who plants nor he who waters is anything, but only God who gives the growth” (1 Corinthians 3:6–7). Even in the Great Commission, Jesus doesn’t tell the disciples to make converts but to make disciples (Matthew 28:19–20).
The church is in a kind of incubation period. Peter and John haven’t been arrested (Acts 4:1–3), Stephen hasn’t been murdered (Acts 7:54–60), and the young Pharisee-trained hitman Saul hasn’t driven the Jesus-followers out of Jerusalem (Acts 8:1–3). Jesus warned that persecution would come (John 15:18–21). The early church wisely uses this time of peace and favor to build the foundation of the church. They learn from the apostles, grow in unity, and pray (Acts 2:42). They sacrifice for each other and accept what they receive gladly (Acts 2:45–46). They have repented from their sins and received the Holy Spirit—they have a lot to praise God for.
This section is immediately followed by a story in which all people are proven not to show the new church favor. Specifically, the Sanhedrin objects to the preaching that resurrection from the dead is possible (Acts 3:1–4:22). Acts 4:32–37 is a similar section to Acts 2:42–47. It speaks of the unity and growth of the church and ends with an example of extreme generosity, but it’s immediately followed by an example that belies that trend as Ananias and Sapphira stoop to equally extreme selfish deceit (Acts 5:1–11).
Faith can’t grow without opposition. In this moment, God balances favor and persecution in a way that builds a church which has lasted, so far, for nearly 2000 years. The modern church is indebted to those who built that foundation.
End of Chapter 2.
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