Act 2 | TNotes | STEP | Summary for Acts 2:1-4: 2:1-4 Jews observed three great annual pilgrimage festivals, when many would go to the Temple in Jerusalem—Unleavened Bread (which includes Passover), Pentecost (Harvest), and Shelters (see Lev 23:1-44 ). On Pentecost, when the Jewish people were gathered in Jerusalem to celebrate the harvest of God’s blessings, and when the disciples were united and expectant as they gathered for prayer, the Holy Spirit came and filled the gathered believers.

Summary for Acts 2:1-4: 2:1-4 ^a Jews observed three great annual pilgrimage festivals, when many would go to the Temple in Jerusalem—Unleavened Bread (which includes Passover), Pentecost (Harvest), and Shelters (see Lev 23:1-44 ^b). On Pentecost, when the Jewish people were gathered in Jerusalem to celebrate the harvest of God’s blessings, and when the disciples were united and expectant as they gathered for prayer, the Holy Spirit came and filled the gathered believers.
2:4 ^c everyone present was filled with the Holy Spirit: This event marks the coming of the Holy Spirit to fill Jesus’ disciples, as he had promised, so that they could be powerful witnesses (1:4-5 ^d, 8 ^e). The Spirit’s wisdom, energy, and power were the driving force behind the church’s work and witness (e.g., 2:14-41 ^f, 43 ^g; 4:31 ^h; 9:17 ⁱ, 20 ^j; 13:9-12 ^k; see also Eph 5:18 ^l).

• began speaking in other languages: The Holy Spirit gave extraordinary communication that made it possible for people from other countries to hear in their own languages about what God had done (Acts 2:6-11 ^m). This passage is one of several references to speaking in “other languages” or “tongues” (see also 10:44-48 ⁿ; 19:6 ^o; 1 Cor 14:2-28 ^p, 39 ^q). Here, this supernatural gift reveals the energizing presence of God’s Spirit and inaugurates the proclamation of the Good News to people of every nation.
Summary for Acts 2:5-11: 2:5-11 ^r Because Pentecost was a pilgrimage festival (see study note on 2:1-4), Jews from every nation were present in Jerusalem at that time and were thus able to hear the Good News being proclaimed in their own languages. The Good News is for all people (2:38-39 ^s).
Summary for Acts 2:9-11: 2:9-11 ^t Parthians came from the region stretching from the Tigris River eastward to India. Medes (now called Kurds) were from Media, east of Mesopotamia and north of the Persian Gulf. Elamites were from Elam (now in Iran), north of the Persian Gulf and just east of the Tigris River. Mesopotamia lay between the Tigris and Euphrates rivers. Judea was well known as the Jewish homeland. Cappadocia, Pontus, and Asia were Roman provinces in Asia Minor (now in Turkey; see 1 Pet 1:1 ^u); Paul later taught and preached in some of these areas (see Acts 16:6 ^v; 19:10 ^w, 26 ^x). Phrygia and Pamphylia were districts of Asia Minor later visited by Paul (13:13 ^y; 18:23 ^z). Egypt had a large Jewish population, particularly in the city of Alexandria (see 18:24 ^aa). North Africa was also represented by Libya and Cyrene. Rome was the imperial capital and the home of thousands of Jews. The Cretans came from the island of Crete, located south-southeast of Greece, and the Arabs from the area south and east of Jerusalem.

• The inclusion of all of these nations suggests how the Good News was going to go out to the ends of the earth (1:8 ^ab).
Summary for Acts 2:10-11: 2:10-11 ^ac converts to Judaism: See study note on 13:43.
Summary for Acts 2:14-36: 2:14-36 ^ad This is the first of about thirty speeches in Acts and one of the most important, standing as it does at the very inception of the church. It is a typical example of the preaching of the apostles, who proclaimed (1) that the Old Testament promises had been fulfilled in the life, death, and resurrection of Jesus Christ, who is the promised Messiah; (2) that the apostles themselves were eyewitnesses of Jesus’ entire public ministry and were his chosen representatives; (3) that people are called to repent of their sins and have faith in God through Christ; and (4) that salvation and the presence of the Holy Spirit are promised to those who respond affirmatively to this message of Good News. This basic message is echoed in the sermons of chs 3 ^ae, 4 ^af, 5 ^ag, 8 ^ah, 10 ^ai, and 13 ^aj. The same themes characterized Paul’s preaching (see 1 Cor 15:3-9 ^ak). This message was repeatedly preached to both Jews and Gentiles throughout the Mediterranean world; all people are summoned to repent of their sins and turn to God through faith in Jesus Christ.
Summary for Acts 2:17-21: 2:17-21 ^al This passage quotes Joel 2:28-32 ^am. The prophet Joel predicted a wider exercise of the gifts of prophecy, including visions and dreams by both young and old, both men and women in the last days (Joel 2:28-29 ^an). In Acts, on the day of Pentecost, Peter declared that Joel’s prophecy was being fulfilled, signaling that “the last days” had arrived.
Summary for Acts 2:23-28: 2:23-28 ^ao While cruel men had crucified Jesus, this action had not defeated God’s prearranged plan for salvation. In fact, God raised him back to life, which David had foretold (2:25-28 ^ap).
2:27 ^aq among the dead: See study note on Matt 11:23.
Summary for Acts 2:32-36: 2:32-36 ^ar God raised Jesus from the dead, and we are all witnesses of this: The witness theme is often repeated in Acts (e.g., 3:15 ^as; 4:33 ^at; 5:32 ^au; 10:39-43 ^av). The capstone of this message is that God the Father, as he had promised, was now pouring out his Holy Spirit on the church through the risen Jesus. All Israel was called upon to recognize that God had acted decisively to make the crucified Jesus both Lord and Messiah!
Summary for Acts 2:34-35: 2:34-35 ^aw This passage quotes Ps 110:1 ^ax, which Jesus fulfilled when he ascended into heaven (Acts 1:9 ^ay).
Summary for Acts 2:37-38: 2:37-38 ^az Brothers, what should we do? Peter answered by strongly exhorting his listeners to repent of your sins and turn to God, and be baptized. See thematic note for Baptism at end of chapter.
Summary for Acts 2:42-47: 2:42-47 ^ba Luke makes a clear connection between personal faith and membership in the Christian community. Life in this new community involved devotion to the apostolic teaching of God’s Word, fellowship, sharing, joy, and praise, and it resulted in the Lord’s continuing to add to their number those who were being saved. 2:42 ^bb fellowship: Greek koinōnia, a close mutual relationship and participation in life together.

• At this stage, prayer probably included participation in the formal prayers of the Temple (see 3:1 ^bc).

Thematic note: Baptism
Baptism was an important element of the Christian faith from the very beginning (Acts 2:38 ^bd). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19 ^be). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.
John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3 ^bf). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6 ^bg), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30 ^bh).
After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19 ^bi). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4 ^bj; Col 2:12 ^bk) and also signifying a Christian’s spiritual union with Christ (Gal 3:27 ^bl) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12 ^bm). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21 ^bn; cp. Deut 10:16 ^bo; 30:6 ^bp; Jer 4:4 ^bq; Rom 2:28-29 ^br; Phil 3:3 ^bs).
As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38 ^bt; 10:43 ^bu; 13:38 ^bv; 26:17-18 ^bw) and the reception of the Holy Spirit (2:38 ^bx; 9:17-18 ^by; 10:47-48 ^bz; 11:15-17 ^ca; 19:5-7 ^cb; Luke 3:16 ^cc). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22 ^cd; Eph 1:13-14 ^ce; 4:30 ^cf; Titus 3:5 ^cg).

Passages for Further Study
Matt 3:6-16 ^ch; 21:25 ^ci; 28:19 ^cj; Mark 1:4-9 ^ck; 10:38-39 ^cl; 11:30 ^cm; 16:16 ^cn; Luke 3:3-22 ^co; 7:29-30 ^cp; 12:50 ^cq; 20:4 ^cr; John 1:25-36 ^cs; 3:22-23 ^ct, 26 ^cu; 4:1-2 ^cv; 10:40 ^cw; Acts 1:5 ^cx, 22 ^cy; 2:38 ^cz, 41 ^da; 8:12-13 ^db, 16-17 ^dc, 36-38 ^dd; 9:18 ^de; 10:37 ^df, 47-48 ^dg; 11:16 ^dh; 13:24 ^di; 16:15 ^dj, 33 ^dk; 18:8 ^dl, 25 ^dm; 19:1-7 ^dn; 22:16 ^do; Rom 6:3-4 ^dp; 1 Cor 1:13-17 ^dq; 10:2 ^dr; 12:13 ^ds; 15:29 ^dt; Gal 3:27 ^du; Eph 4:5 ^dv; Col 2:12 ^dw; Heb 6:2 ^dx; 1 Pet 3:21 ^dy; 1 Jn 5:6 ^dz