LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY

___________________

A Contextual Exposition of Acts 2

“Pentecost and the Paraclete”

Submitted to Dr. Olufemi Adeyemi partial fulfillment of the

Requirements for the completion of the course

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NBST 520-D02

By

Russell D. Ward

December, 2014

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 Table of Contents
Introduction .....................................................................................................................................1
The Pentecostal Event (Acts 2:1-4) ................................................................................................2
Feast of Pentecost .......................................................................................................................2
The Wind .....................................................................................................................................4
The House ....................................................................................................................................4
Tongues of Fire ...........................................................................................................................5
Baptism of the Holy Spirit ..........................................................................................................6
Languages ....................................................................................................................................7
The People of Pentecost (Acts 2:5-13) ...........................................................................................8
Jewish Diaspora............................................................................................................................9
Gentiles.......................................................................................................................................10
The Sermon at Pentecost (2:14-40)................................................................................................10
Significance ................................................................................................................................10
Structure .....................................................................................................................................12
The Promise and Power of Pentecost (2:41-47) ............................................................................14
Power to Witness ........................................................................................................................14
Christian Community .................................................................................................................14
Explosive Growth ......................................................................................................................15
Concluding Thoughts .....................................................................................................................16
Bibliography ..................................................................................................................................18

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 INTRODUCTION

Pentecost is perhaps the single most important event in the Christian church. The Pentecost event

created the foundational power and thrust that enabled the rapid growth of the Christian Church

in the first century. Jesus promised to send the Holy Spirit as the comforter and to empower the

Church to fulfill the Great Commission (Matthew 28).Clark Pinnock explains the importance of

the Pentecost event to continue the work of Christ in the world:

At Pentecost the church received the Spirit and became the historical continuation of
Jesus ‘anointing as the Christ. The One baptized in water and Spirit now baptizes the
disciples. He transferred Spirit to them so that his actions could continue through their
agency. The bearer of the Spirit now baptizes others with the Spirit, that there might be a
continuation of his testimony in word and deed and a continuation of his prophetic and
charismatic ministry.1

This pivotal event marked the inauguration of the church and the confluence of various

strands of the Gospel meta-narrative. This event is often referred to as the “birth of the Church”2

.From the very beginning, God predestined the arrival of the Messiah and the consummate

Kingdom of God. We see this foreshadowed in the Protoevangelium: And I will put enmity

between you and the woman, and between your seed and her seed; He shall bruise you on the

head, and you shall bruise him on the heel." (Gen 3:15). Furthermore, the Missio Dei is

expressed in Numbers 14:21-22. God desires to fill the whole earth with his Glory and to spread

his name through the line of Judah (1 Chronicles 9) and the tents of Shem (Gen 9) The Pentecost

event was the fulcrum point from which God’s glory was projected or radiated outward and the

power of the Holy Spirit like a tidal wave began to move over the Fertile Crescent and was

1.Pinnock, Clark H., Flame of Love: A Theology of the Holy Spirit (Intervarsity Press – A, 1996), Locations
1928-1931, Kindle.

2.
Polhill, John B., Acts: An Exegetical and Theological Exposition of Holy Scripture: 26 New American
Commentary (B&H Publishing Group, 1992) Locations 2411-2412, Kindle.

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poured out as the Minor Prophet Joel prophesied (Joel 2:28-32), and was promised in Luke 24:

49 and Acts 1: 4– 5.3 The Church was empowered to evangelize and it continued to grow

exponentially in size and in community. 4 The New Testament church was immediately thrust

into a powerful and yet tumultuous incubation period. The Holy Spirit delivered the power

(δύναμις) and comfort (παράκλητος or Paraclete) to endure the hardships and ensuing

persecution. (Acts 1:8) The purpose of this paper it to provide an overview of various aspects of

the Pentecost event. This paper will explore the background of Pentecost, the historical facts of

Pentecost, the resulting theological implications, and some outgrowths in the Christian Church.

THE PENTECOSTAL EVENT (Acts 2:1-4)

Pentecost is a feast that occurs fifty days after Passover. Marvin Wilson explains the basic facts

about this important occasion: “The pilgrimage festival of Shabuot, “Weeks” (Pentecost), was

celebrated in Bible times amidst singing and dancing, as bikkurim, “first fruits,” were brought to

the Temple.” 5 But, how did this celebration effect the city of Jerusalem and the Pentecost event?

Many people were in Jerusalem for this celebration. So, this was an ideal time for the outpouring

of the Holy Spirit for all the present groups to witness. The later established Church in Rome was

believed to be started by some people that were converted during the Pentecost event. So, the

occasion of this important feast helped to aggregate the Jewish diaspora to witness the prophetic

event. F.F. Bruce unpacks the meaning of Pentecost in the Jewish tradition and how it relates to

Law of God given to Moses on Mt. Sinai: “The day of Pentecost was so called because it fell on

3.Bock, Darrell L. Acts Baker Exegetical Commentary on the New Testament. (Baker Publishing Group,
2007). Locations 2696-2697, Kindle.

.Bruce, F.F. The Book of Acts New International Commentary on the New Testament (Eerdmans Publishing
Co - A., 1988) 72, Kindle.
5 . Wilson, Marvin R., Our Father Abraham: Jewish Roots of the Christian Faith (Eerdmans Publishing Co

– A, 1988) 1988, Kindle.

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the fiftieth day after the presentation of the first sheaf to be reaped of the barley harvest, that is,

the fiftieth day from the first Sunday after Passover (pentēkostos being the Greek word for

“fiftieth”). Among Hebrew-and Aramaic-speaking Jews it was known as “the feast of weeks”4

(Ex. 34:22a; Deut. 16:10) and also as “the day of the first fruits” (Num. 28:26; cf. Ex. 23:16a)

because on that day “the first fruits of wheat harvest” (Ex. 34:22a) were presented to God. At a

later date it was reckoned to be the anniversary of the giving of the law on Sinai—a not

unreasonable deduction from Ex. 19:1, according to which the Israelites arrived in “the

wilderness of Sinai” on the third new moon after their departure from Egypt (i.e., at the

beginning of Siwan, about forty-four days after the first Passover).”6 So, it seems that Pentecost

is a celebration of the offering of “first fruits”. Additionally, it could be a celebration of God’s

Law. Could there be an allusion in the Acts 2 Pentecost event to the “first fruits” of the new

Church being the people who occupied the upper room? This is simple conjecture. This

traditional Jewish feast occurs according to a schedule and yet it seems that the Apostles and the

rest of this group were simply following Jesus’ directive to wait on the Holy Spirit. Of course

this occasion of Shabuot was also deeply ingrained in the Jewish tradition.7

The next verse (Acts 2:2) affirms what initially happened at this pivotal moment when these

believers were together in the waiting place: “And suddenly there came from heaven a noise like

a violent rushing wind, and it filled the whole house where they were sitting.” There are two

areas that must be examined. First of all, what was this Wind? Secondly where was this house

where they were gathered?

6.Bruce, F.F. (1988-06-30). The Book of Acts New International Commentary on the New Testament
(Eerdmans Publishing Co – A, 1988) 49-50, Kindle

7. Neusner, Jacob. An Introduction to Judaism a Textbook and Reader. Louisville, Kentucky: Westminister
/ John Knox Press, 1991. 58

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 The “wind” in this passage is believed to be a noticeable demonstration of the Holy

Spirit’s presence and power. This association of wind with the Holy Spirit is based linguistically

in the fact that both the Hebrew word ruah (GK8120) and the Greek word pnueuma (GK4460)

mean either wind or spirit depending on the context.8 Darrell Brock explicates the wording that

Luke used to describe the situation here: “The first indication that something is taking place is

the sound (ἦχος, ēchos) like a rushing wind (πνοῆς βιαίας, pnoēs baits) suddenly (ἄφνω, aphnō;

only here and Acts 16: 26; 28: 6) filling the room where the disciples are seated”. 9 There is some

question why Luke emphasized the “sound” like a rushing wind.10 In other Biblical passages,

God used wind to symbolize his Spirit. For example, God used wind in Ezekiel 37 to revive the

dead at the future restoration of Israel. Some scholars believe that this foreshadowed the

Pentecost event.11

The second area we must examine is the question of location. Where was this “house”?

Verse 1 states that they were all together in one place. However, Luke does not specify with any

clarity exactly where they were located. There seems to be some indication that it was at or near

the Temple because they were able to attract a large crowd of observers. However, it seems

highly unlikely that it was at the temple because of the word that Luke used for “house”. Darrell

Bock explains this linguistic difference and the implications on this question of location: “It is

not at all likely to be the temple, as the term οἶκος (oikos, house) appears in verse 2. Luke always

refers to the temple (twenty-two times) as τὸ ἱερόν (to hieron; Haenchen 1987: 168n1). It is a

8.Kenneth L. Barker, John R. Kohlenberger III, ed. The Expositor's Bible Commentary Abridged Edition
New Testement. Vol. 5. (Grand Rapids, Michigan: Zondervan, 1994). 387

9.Bock, Darrell L. Acts Baker Exegetical Commentary on the New (Baker Publishing Group, 2007)
Locations 2696-2697, Kindle
10.Ibid. 387
11. Keener, Craig S. Bible Background Commentary. Downers Grove Ill: (Intervarsity Press, 1993). 327

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public place, however, as a crowd quickly is drawn to the event. That houses could hold a group

of 120 or so (Acts 1: 15) has been shown by an unearthed mansion in the Jewish Quarter of

Jerusalem, with its meeting hall of 11 by 6.5 meters (Menzies 1991: 208– 9n5; Avigad 1984: 95–

103).”12 The overwhelming scholarly consensus is that they were gathered in the upper room

where they had been praying and waiting.13

Verse 3 states the following: “And there appeared to them tongues as of fire distributing

themselves, and they rested on each one of them. (NASB)” A clear question is: what were these

tongues of fire and why were they significant? In the Old Testament, God used fire many times

to signify his presence, power or impending judgment. For example, the burning bush where

God spoke to Moses (Ex 3:2-5) or the fire that rested above the Tabernacle and guided Israel in

the desert by night. (Ex 13:21) Additionally, God answered Elijah by fire. (1 Kings 18:24) There

are several other examples where God used fire in this way. G. K. Beal posits that tongues of fire

could have a dualistic eschatological significance as a foreshadowing of the coming judgment

and the blessing of God in the eschaton. He further explains:

The ‘tongue like a consuming fire’ in both Isaiah texts connotes

God’s judgment and could be different from the same image in Acts
2 (‘tongues as of fire’ [γλῶσσαιὡσεὶπυρὸς]), since there it appears
to be a sign only of blessing. That the same flaming image even in
Acts, however, may also allude both to blessing and judgment is
apparent from the Sinai backdrop, where the fiery theophany was
associated with both blessing (the giving of the Law) and judgment
for those entering too close to the theophany or rebelling: cf. Exod.
19:12-24; 32:25-29 14

12 .Bock, Darrell L., .Acts Baker Exegetical Commentary on the New Testament (Baker Publishing Group,
2007). Locations 2737-2742, Kindle
13. Polhill, John B., Acts: An Exegetical and Theological Exposition of Holy Scripture: 26 New American

Commentary (B&H Publishing Group, 1992) Location 2437,Kindle

14G.K. Beale “THE DESCENT OF THE ESCHATOLOGICALTEMPLE IN THE FORM OF THE SPIRIT
AT PENTECOST” 56.1 2005 last access December 6, 2014
www.tyndalehouse.com/TynBul/Library/TynBull_2005_56_1_05_Beale_TempleDescentPentecost.pdf

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 So, it seems quite normal for God to use fire as a visible demonstration of his power and

his presence to indicate different messages in various contexts. There is some disagreement on

whether these tongues were connected with the “other tongues” of verse 4. 15 Some have

suggested a double meaning for tongues in this situation between verse 3 and 4. This double

meaning is further explained in the New American Commentary (NAC): “Much as in English,

the Greek word glossa can refer to the physical organ of the tongue. It also has the metaphorical

meaning of what is spoken by the tongue, spoken language. So here, the lapping flames that had

the visible likeness to tongues enabled the believers to speak in inspired language.” 16 So, the

NAC makes this connection between verse 3 and 4. Verse 4 continues by stating the following:

“And they were all filled with the Holy Spirit and began to speak with other tongues, as the

Spirit was giving them utterance.” What does being “filled with the Holy Spirit” mean?

Furthermore, what were these “other tongues” and why are they significant? Some have

compared the Baptism of Jesus by John with the Baptism of the Holy Spirit at Pentecost. The

Holy Spirit descended on Jesus in the form of a dove, whereas the Spirit descended on the church

as tongues of fire. The Father spoke at Jesus’ baptism, on the other hand, when the Church was

baptized they spoke with “other tongues”.17 There are some definite similarities between the two

events. The “other tongues” could either be an ecstatic utterance or they were known human

languages. The ecstatic utterances would coincide with the 1 Corinthian 12-14 texts. The verb

used “enabled” or gave utterance (GK 1443 & 710) is used with ecstatic usage in both the Old

15 .Kenneth L. Barker, John R. Kohlenberger III, ed. The Expositor's Bible Commentary Abridged Edition
New Testement. Vol. 5. (Grand Rapids, Michigan: Zondervan, 1994) 387
16. Polhill, John B., Acts: An Exegetical and Theological Exposition of Holy Scripture: 26 New American

Commentary (B&H Publishing Group, 1992) Locations 2460-2462, Kindle

17.
Hogue, Richard. Tongues: A Theological History of Christian Glossalalia. Mustang : ( Tate Enterprises,
2010) .38-39

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Testament and other Greek literature. 18 However, the tongues in first Corinthians were

unintelligible (kathōs to pneuma edidou apophtheggesthai autois) without an interpreter,

whereas the tongues heard at the Pentecost event were understood by the various onlookers as

ordinary human languages of various cultures and locations. This is significantly different. 19

The NAC explicates this difference: “There are strong reasons, however, for questioning whether

the Pentecost experience could have been the sort of ecstatic language Paul dealt with at Corinth.

From Paul's treatment the glossolalia there was clearly not rational discourse but an ecstatic

“praise language,” edifying to the individual tongue-speaker, but not to the church (1 Cor 14:1-

5). It was as meaningless to others as indistinct musical notes or a language totally foreign to

them (1 Cor 14:6-12). For the church Paul preferred to speak “five intelligible words” (“with my

mind,” RSV) than ten thousand “in tongues” (1 Cor 14:19). The Pentecost experience did seem

to involve intelligible communication to those in the Jewish crowd.” 20 There have also been

allusions to the supernatural confusion of languages of Babel (Gen 11:9) as compared to the

supernatural clarity of languages at the Pentecost event.21 This is an interesting idea. Is this a

chiastic parallel reference? Bock indirectly warns against pressing this idea too hard: “The

passive form συνεχύθη (synechythē) from the verb συγχέω (syncheō) refers to being amazed or

surprised; “bewildered” in RSV, ESV, NASB, NLT; “in confusion” in NET; “confounded” in

KJV). The verb shows up in Gen. 11: 7, 9 in the LXX. Barrett (1994: 119) correctly notes one

should not press the Babel analogy too much to argue for the reversal of that judgment, as the

18 .
Kenneth L. Barker, John R. Kohlenberger III, ed. The Expositor's Bible Commentary Abridged Edition
New Testement. Vol. 5. Grand Rapids, Michigan: (Zondervan, 1994) 388

19. Ibid. 388

20. Polhill, John B., Acts: An Exegetical and Theological Exposition of Holy Scripture: 26 New American
Commentary (B&H Publishing Group,1992) Locations 2485-2490, Kindle
21. Longman III, Tremper An Introduction to the Old Testament: Second Edition (Zondervan, 2009)

Locations 1393-1394, Kindle

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terms are common and the confusion is not ended by the act alone.22 However, G.K Beal asserts

that there could indeed be a connection between these two events.23 Beal posits that the reason

for this connection is that the tower of Babel is a symbol in parallel contrast to the Tongues of

Pentecost as a Theophany of a Latter-Day Sinai Sanctuary.24 The interpreter must tread carefully

here because it is difficult to know for sure. Nevertheless, because of the crowd’s reaction to the

“other tongues”, it seems apparent that these languages were intelligible and prophetic. No

doubt, this miracle was a great proof or evidence of the veracity of the Gospel and provided the

standing for Peter’s subsequent sermon. The next major question that must be addressed is: who

were the people in the upper room and who were the witnesses that observed this monumental

event in church history?

THE PEOPLE OF PENTECOST (ACTS 2:5-13)

There was a group of people that were in the upper room that was filled with the Holy

Spirit. There were many witnesses to this event. After Peter preached, around 3,000 people were

converted. First of all, the men that were waiting were in fact the witnesses to the Ascension. In

Acts 1 we observe that Jesus instructed the apostles to go to Jerusalem and wait for the Holy

Spirit. (Acts 1:4) Furthermore, we see a more explicit listing of the individuals that occupied the

upper room in Acts 1:13: “When they had entered the city, they went up to the upper room where they

were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and

Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James.” So Clearly

these men were the apostles. Secondly, verse 5-11 says the following:

22.Bock, Darrell L. (2007-10-01). Acts (Baker Exegetical Commentary on the New Testament) (Kindle
Locations 2871-2872). Baker Publishing Group. Kindle Edition.
23.G.K. Beale “THE DESCENT OF THE ESCHATOLOGICALTEMPLE IN THE FORM OF THE SPIRIT

AT PENTECOST” 56.1 2005 last access December 6, 2014

www.tyndalehouse.com/TynBul/Library/TynBull_2005_56_1_05_Beale_TempleDescentPentecost.pdf
24 Ibid.

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 Now there were Jews living in Jerusalem, devout men from every nation under heaven.
And when this sound occurred, the crowd came together, and were bewildered because
each one of them was hearing them speak in his own language. They were amazed and
astonished, saying, "Why, are not all these who are speaking Galileans?” And how is it
that we each hear them in our own language to which we were born? "Parthians and
Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and
Asia, Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and
visitors from Rome, Cretans and Arabs--we hear them in our own tongues speaking of
the mighty deeds of God.

The witnesses to this pivotal event were mostly Jewish diaspora. Many came to Jerusalem to

celebrate Shabuot. F.F. Bruce provides insight about this occasion and important group of

observers: “The Jews who were resident in Jerusalem on this occasion were to a large extent

pilgrims from various lands of the dispersion who had come to the holy city to celebrate the

festival of Pentecost. Even if the word “Jews” is an addition to the original text, it is Jews or

proselytes who are indicated by the phrase “devout men.” Only at the Jerusalem temple could

they attend the special sacrificial services prescribed for that “holy convocation” and take part in

them (Num. 28:26–31)25. The Jewish Temple was central to the Jewish faith and practice. So,

despite the distances and the financial hardships, these dispersed Jews traveled to Jerusalem to

partake in this important feast. According to Bruce, these witnesses were not Gentiles. He

explains: “The people who heard the sounds on this occasion, however, were not Gentiles but

Jews and proselytes; the evangelization of Gentiles was a revolutionary development, recorded

with a fanfare of trumpets, at a later stage in the narrative of Acts. Yet those “devout” visitors are

apparently considered by Luke to be representatives of the various lands from which they had

come, and of the local dialects of those lands. 26 The NAC further supports this idea by noting

that the word used here is eulabeis, which means pious and in Luke-Acts is always used of Jews,

25 . Bruce,
F.F., The Book of Acts New International Commentary on the New Testament (Eerdmans
Publishing Co - A.,1988) 53-54, Kindle

26.Ibid 55

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never of Gentiles (cf. Luke 2:25; Acts 8:2; 22:12).27. It seems that these Jewish converts went

back to their various home locations and started new churches as in the case of the church at

Rome. The list of nationalities or locations in verses 9-11 have puzzled many scholars. This

strange list is laid out in an east to west and north to south orientation as shown in the Holman

Atlas.28 However, it strangely omits certain major locations such as Galatia and Macedonia and

yet included Judea. There have been many attempts to make sense of this listing. Some have

even attempted to enumerate and associate these to the Zodiac.29 Using Occam’s razor would

suggest that Luke was simply delineating the variety of Jewish diaspora that were present on that

significant day. The demonstration of God’s Spirit caused the crowd to be shocked and

bewildered. This powerful witness to the glory of God set the stage for Peter’s sermon.

THE SERMON AT PENTECOST (ACTS 2:14-40)

Peter’s sermon at the Pentecost event was one of the most compelling sermons of all

time. He provided a powerful argument for Jesus Christ as the Messiah and the Son of God.

Peter used Old Testament prophecy and reminded the crowd how they witnessed the signs and

wonders. This sermon is vital because it is a crystal clear presentation of the Gospel which Christ

death, burial and resurrection are linked. This is a presentation of the Kerygma.30 Bock explains

why this sermon is so foundational to Christian doctrine:

This speech is one of the most important theological declarations in the NT. It highlights
who Jesus is and explains how one can know what God was doing through him. It nicely
complements the presentation of the gospel from Paul and the church tradition, with its
emphasis on how Jesus provides salvation as a sacrifice for sin (1 Cor. 15: 1– 3).Together

27 .Polhill, John B, Acts: An Exegetical and Theological Exposition of Holy Scripture: 26 New American
Commentary (B&H Publishing Group, 1992) Locations 2523-2524, Kindle
28 . Brisco, Thomas V., Holman Bible Atlas (Broadman & Holman Reference (B&H Publishing,1999)

Location 6163, Kindle

29 . Polhill, John B., Acts: An Exegetical and Theological Exposition of Holy Scripture: 26 New American

Commentary (B&H Publishing Group, 1992). Kindle

30 Polhill, John B., Acts: An Exegetical and Theological Exposition of Holy Scripture: 26 (New American

Commentary ( B&H Publishing Group, 1992) Locations 2737-2739,Kindle

10
 the speech and the tradition reveal the gospel to be the good news that God’s promise has
come in Jesus, who died for sin and sits at God’s side, distributing the benefits of salvation
rooted in forgiveness and the provision of the Spirit.31

Peter said the following:

Men of Judea and all you who live in Jerusalem, let this be known to you and give heed
to my words. "For these men are not drunk, as you suppose, for it is only the third hour of
the day;
but this is what was spoken of through the prophet Joel: 'AND IT SHALL BE IN THE
LAST DAYS,' God says, 'THAT I WILL POUR FORTH OF MY SPIRIT ON ALL
MANKIND; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY,
AND YOUR YOUNG MEN SHALL SEE VISIONS, AND YOUR OLD MEN SHALL
DREAM DREAMS; EVEN ON MY BONDSLAVES, BOTH MEN AND WOMEN, I
WILL IN THOSE DAYS POUR FORTH OF MY SPIRIT And they shall prophesy.
AND I WILL GRANT WONDERS IN THE SKY ABOVE AND SIGNS ON THE
EARTH BELOW, BLOOD, AND FIRE, AND VAPOR OF SMOKE.
THE SUN WILL BE TURNED INTO DARKNESS AND THE MOON INTO BLOOD,
BEFORE THE GREAT AND GLORIOUS DAY OF THE LORD SHALL COME. AND
IT SHALL BE THAT EVERYONE WHO CALLS ON THE NAME OF THE LORD
WILL BE SAVED.
Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God
with miracles and wonders and signs which God performed through Him in your midst,
just as you yourselves know-- his Man, delivered over by the predetermined plan and
foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to
death. "But God raised Him up again, putting an end to the agony of death, since it was
impossible for Him to be held in its power. “For David says of Him, 'I SAW THE LORD
ALWAYS IN MY PRESENCE; FOR HE IS AT MY RIGHT HAND, SO THAT I WILL
NOT BE SHAKEN. 'THEREFORE MY HEART WAS GLAD AND MY TONGUE
EXULTED; MOREOVER MY FLESH ALSO WILL LIVE IN HOPE; BECAUSE YOU
WILL NOT ABANDON MY SOUL TO HADES, NOR ALLOW YOUR HOLY ONE
TO UNDERGO DECAY.
YOU HAVE MADE KNOWN TO ME THE WAYS OF LIFE; YOU WILL MAKE ME
FULL OF GLADNESS WITH YOUR PRESENCE. “Brethren, I may confidently say to
you regarding the patriarch David that he both died and was buried, and his tomb is with
us to this day.
"And so, because he was a prophet and knew that GOD HAD SWORN TO HIM WITH
AN OATH TO SEAT one OF HIS DESCENDANTS ON HIS THRONE, he looked
ahead and spoke of the resurrection of the Christ, that HE WAS NEITHER
ABANDONED TO HADES, NOR DID His flesh SUFFER DECAY. "This Jesus God
raised up again, to which we are all witnesses. "Therefore having been exalted to the right
hand of God, and having received from the Father the promise of the Holy Spirit, He has
poured forth this which you both see and hear. “For it was not David who ascended into

31Bock, Darrell L., Acts Baker Exegetical Commentary on the New Testament (Baker Publishing Group,
2007). Locations 3064-3068, Kindle

11
 heaven, but he himself says: 'THE LORD SAID TO MY LORD, "SIT AT MY RIGHT
HAND, UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET.
Therefore let all the house of Israel know for certain that God has made Him both Lord
and Christ--this Jesus whom you crucified.

Starting in verse 17 Peter quotes Joel’s prophecy found in Joel 2:28-32. This would have been

very familiar to the Jewish people. Peter connected this known prophecy with fulfillment in

Jesus. This is further evidenced by Peter’s choice of wording. Bruce explains this: “Luke,

matching the prediction to the fulfilment, uses the more precise phrase “in the last days. “For

Luke the sign of the age to come is the presence of the Spirit. The context of Joel’s prophecy

contains a call to repentance in hope of divine forgiveness (Joel 2:12–14)—a call which is

echoed by Peter later on (v. 38).”32 Bock explains that this sermon was the first of a number of

“missionary speeches which come from tradition and have 6 major themes: (1) the age of

fulfillment has come; (2) it has come through the life, death, and resurrection of Jesus; (3) the

resurrection exalted Jesus; (4) the Holy Spirit is the sign of the church’s power; (5) the messianic

age’s consummation comes in Jesus’s return; and (6) God calls for repentance and offers

forgiveness, the Holy Spirit, and his promise.33 Another important aspect of Peter’s sermon is

how it was constructed.

Peter’s sermon is based on, and contains an extensive chiasm. This reverse literary

structure allows for the narrative to be understood poetically. There are examples throughout

scripture of parallelism and reverse parallelism. This passage contains one of the most important

32Bruce, F.F., The Book of Acts New International Commentary on the New Testament (Eerdmans
Publishing Co – A, 1988) 61, Kindle

33Bock, Darrell L., Acts Baker Exegetical Commentary on the New Testament. (Baker Publishing
Group,2007) Locations 3137-3140, Kindle

12
parallel structures of the New Testament.34 Kenneth Baily lays out the chiastic structure for the

Acts 2 sermon which is in counterpoint form:

A This one (Jesus) ... you crucified and killed

B but God raised him up, having loosed the pangs of death (because it was not possible for him to be held by it).

C David says, "I saw the Lord always before me, for he is at my right hand...." MEN, BROTHERS, IT IS

NECESSARY TO SPEAK TO YOU BOLDLY

D that the patriarch David died and was buried (and his tomb is with us to this day).

E Being therefore a prophet, and knowing

F that God had sworn with an oath to him

G that he would set one of his descendants upon his throne

H he foresaw and spoke

I of the resurrection of the Christ

J that he was not abandoned to Hades

J’ nor did his flesh see corruption

I' This Jesus God raised up

H' of that we are all witnesses.

G' Being therefore exalted at the right ha

F' having received from the Father the promise of the Holy Spirit

E' he has poured out this which you see and hear.

D' For David did not ascend into the heavens

C' but he himself says, "The Lord said to my Lord, Sit at my right hand... ASSUREDLY THEREFORE LET ALL

THE HOUSE OF ISRAEL KNOW

B' that God has made him Lord and Christ

34 Keener, Craig S. Bible Background Commentary. Downers Grove Ill: (Intervarsity Press, 1993). 327

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A' this Jesus whom you crucified.35

Kenneth Baily goes on to conclude that this hymn or poem was not original in structure or in

some content. Regardless of sermon’s originality, it remains as one of the most skillfully crafted

and well delivered sermons of all time as evidenced by the tremendous response.

THE PROMISE AND POWER OF PENTECOST (ACTS 2:41-47)

The results and implications of this pivotal event were immense and far-reaching. Verse 41

states the following: “So then, those who had received his word were baptized; and that day there

were added about three thousand souls.” The promised power was delivered. This was the power

to become witnesses. The Church of God was birthed out of this event fuel by the power of the

Holy Spirit. This power was realized in his new temple and made visible through the tongues of

fire which was a possible reference back to the Sinai theophany.36 Beale succinctly states it this

way: “God’s fiery theophanic presence as a new heavenly temple extending from heaven and

descending upon his people and making them a part of it”37 This is a powerful description of a

profoundly spiritual change and the empowerment of the Church. This was God drenching his

church with new oil for service. Verse 42 states: “They were continually devoting themselves to

the apostles' teaching and to fellowship, to the breaking of bread and to prayer.” This new found

comforter and source of power enabled the church to become unified (Eph 4:3). The believers

devoted themselves to four important practices in the church. First, the apostles’ teaching. It was

critical that the teachings of Christ be carried on by the apostles in the form of the Christian

35 Kenneth E. Bailey. Poet and Peasant and Through Peasant Eyes: A Literary-Cultural Approach to the
Parables in Luke (Combined edition) Location 722 Kindle

36G.K. Beale “THE DESCENT OF THE ESCHATOLOGICALTEMPLE IN THE FORM OF THE SPIRIT
AT PENTECOST” 56.1 2005 last access December 6, 2014
www.tyndalehouse.com/TynBul/Library/TynBull_2005_56_1_05_Beale_TempleDescentPentecost.pdf

37 Ibid. 17

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tradition. It was upon this firm foundation of Christian tradition along with the revelation given

to the Apostle Paul that the Church formed the Creeds of Christendom. Secondly, there was the

practice of fellowship The Greek word used here Koinōnia is one Paul often employed, but it

appears only here in all of Luke-Acts. 38 This word means close relationship, association or

communion. Polhill further explains this usage: “In secular Greek it could involve the sharing of

goods, and Paul seems to have used it this way in 2 Cor 9:13. It was also used of communion

with a god, especially in the context of a sacred meal; and Paul used it in that sense in 1 Cor

10:16.140”39 Thirdly, the breaking of bread was shared among the believers. This is the practice

of sharing a meal. This could also mean sharing in the Eucharist.40 The final practice was prayer

together. No doubt, there was community prayer and Bruce states that the believers likely carried

on the tradition of praying in the temples and according to Jewish models but now the prayer was

enriched by Christ and the power of the Holy Spirit.41 Verse 43 states: “Everyone kept feeling a

sense of awe; and many wonders and signs were taking place through the apostles.” God’s power

continued to be operating and produced miracles during this formative time. Polhill expounds on

the subsequent miracles that were happening during this early period: “An example of one such

miraculous sign is given in 3:1-10. Luke's summary statement would indicate that this healing

story is only one example of many miracles worked by the apostles in this early stage of their

ministry. The response of the people is a reverent fear (phobos, “awe,” NIV). “Everyone”

38Polhill, John B, Acts: An Exegetical and Theological Exposition of Holy Scripture: 26 New American
Commentary (B&H Publishing Group, 1992) Locations 2897-2898, Kindle

39 Ibid.
40 Bruce, F.F, The Book of Acts New International Commentary on the New Testament (Eerdmans
Publishing Co – A, 1988). 73, Kindle
41 Ibid.

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probably refers to those outside the Christian community who were awed by apostolic miracles

(cf. 5:12-13).”42

Continuing with verses 44-47:

And all those who had believed were together and had all things in common; and they
began selling their property and possessions and were sharing them with all, as anyone
might have need. Day by day continuing with one mind in the temple, and breaking bread
from house to house, they were taking their meals together with gladness and sincerity of
heart, praising God and having favor with all the people. And the Lord was adding to
their number day by day those who were being saved.

There was incredible cohesion and growth that can only be attributed to a supernatural outpouring

of the Holy Spirit. The Church was truly an unstoppable force and continued to grow by leaps and

bounds. Brock explains the supernatural work of the Holy Spirit as spurring procreative growth

and furthering the Church as it began to confront the ensuing persecution: “Luke concludes the

summary with a note that as each day passes, the Lord adds to the number who are being saved.

The phrase καθʼ ἡμέραν (kath’ hēmeran) is yet another distributive use of κατά. [3] This is an

effective community as it is growing at a regular pace. The imperfect προσετίθει (prosetithei) is

iterative: God is continuously adding to the43. So, this process was repeating as a good discipleship

program should. The church today should study and recapture the essence or truth of the early

church model.

CONCLUDING THOUGHTS

The Holy Spirit comforts, empowers, and sustains the Church. Pentecost was breathtakingly

important. Jesus promised that he would send the comforter (Paraclete). The Holy Spirit brings

. Polhill, John B, Acts: An Exegetical and Theological Exposition of Holy Scripture: 26 New American
Commentary (B&H Publishing Group, 1992) Locations 2737-2739, Kindle

43Bock, Darrell L, Acts Baker Exegetical Commentary on the New Testament (Baker Publishing Group,
1992). Locations 4200-4206, Kindle

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wind and fire that moves the Church, and his still small voice nudges the believer toward the

truth and then subsequently reveals that truth with astounding clarity. It the power of the Holy

Spirit that enlightens the human mind and bring understanding to those who were once confused

by the caustic and fatal effects of sin. When man’s towering accomplishments fail to inspire

understanding, the Holy Spirit brings clarity. Where confusion once dominated, the Spirit offers

hope. The poet William Blake captures the essence of this truth in his Pentecost inspired poem:

Unless the Eye Catch Fire

Unless the eye catch fire,

The God will not be seen.
Unless the ear catch fire
The God will not be heard.
Unless the tongue catch fire
The God will not be named.
Unless the heart catch fire,
The God will not be loved.
Unless the mind catch fire,
The God will not be known.

William Blake (1757-1827) from Pentecost

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TN: CPT Press, 2009.

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Spirit at Pentecost, 2005: 73-102.

Black, Thomas D. Lea and David Alan. The New Testament its background and Message.

Nashville, TN: Broadman and Holman Publishers, 2003.

Bock, Darrell L. Baker Exegetical Commentary of the New Testament: ACTS. Grand Rapids:

Baker Academic, 2007.

Brisco, Thomas. Holman Bible Atlas. Nashville: B&H Publishing, 1998.

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Eerdmans , 1988.

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Jr., J. Juilius Scott. Jewish Backgrounds of the New Testament. Grand Rapids: Baker Academic,

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Kaiser, Walter. A History of Israel. Nashville: Broadman and Holman, 1998.

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Kenneth L. Barker, John R. Kohlenberger III, ed. The Expositor's Bible Commentary Abridged

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Walton, John H. Bible Background Commentary (Old Testament). Downers Grove, IL:

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