CHAPTER 2
On the divine coming of the Holy Spirit on the day of Pentecost upon those who had believed, in which also Peter’s teaching from the prophets is contained, namely concerning the passion, resurrection, and ascension of Christ and the gift of the Holy Spirit: concerning the faith and salvation of those who were present through baptism, concerning unity that is for the common good, and the addition of those believing.
Acts 2:1-3 And when the day of Pentecost was being fulfilled, they were all together in one place. And suddenly there came from heaven a sound like that of a rushing mighty wind, and it filled the whole house where they were sitting. And there appeared to them divided tongues as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues .
“ when the day of Pentecost was being fulfilled .” That is, at Pentecost, about that feast itself, when the season of spiritual ripeness brings the sickle 1 , when because of the feast many of those who had crucified him were present, and in order that they might receive the reproach for their own murder.
Suddenly a sound and not invisibly the descent of the Spirit , and from heaven , so that it might strike the assembled with greater astonishment and raise them up, and make ready to gather all together . And with sensation, so that the wonder may be made undeniable. For even if, after this, the marvel should fall into drunkenness, what would I not say if it had not happened in this way?
And from heaven with great force. For he wishes to show this by a forceful blast, in order to indicate that the work belongs to him who has been taken up into the heavens, and to the divine power; just as on the Red Sea the violent south wind. And rightly in all these things he uses things by way of comparison, as, I say, and as if of fire , so that nothing perceptible may be thought concerning the Spirit . And the whole house was filled with the Breath, filling it up like a baptismal font, since he had also promised them: "You will be baptized in the Spirit and in fire." (Matt. 3:11) And of abundance this is proof, and of intensity. But fire did not fill the house, so that it would not terrify everyone and prepare those who saw to flee, bearing witness to none of the things that afterward occurred.
The Spirit is distributed as tongues of fire , and rests upon each one individually, obviously upon the one hundred and twenty who were also present in the house. For the grace of the Paraclete, though from one root, was being portioned into diverse gifts. And a tongue was needed to proclaim the great things of God, consuming every opposing thing like fire. Fire in form, because the Spirit is God, and so that thereby He might reveal the likeness to the Father, who therefore appears to Moses on the bush. (see Ex. 3:2) And He sits upon each one individually, indicating stability and permanence.
For 'He sat down,' it signifies that He remained and ceased again. It means that concerning John it was about to be known to one man, as a dove is seen coming upon the head of Christ. (see Jn. 1:32) But when the whole multitude was to be turned, like fire. And what the Hebrews from old used to think about God, that He is consuming fire. (see Heb. 12:29, Deut. 4:24) Yet also when the disciples persevered in prayer and supplication, and in mutual love, then the guiding Spirit came upon them.
Acts 2:4-5 As the Spirit enabled them to speak. For they were utterances which they were proclaiming in various tongues. Now there were dwelling in Jerusalem devout Jews, men from every nation under heaven .
That devout ones show that, having left their homelands and forsaken possessions and houses, they chose to dwell in Jerusalem , so that according to the ancestral law they might offer to God three times in the year.
Acts 2:6-12 When this sound occurred, the multitude came together and were confused, because each one heard them speaking in his own dialect. And they were all amazed and marveled, saying to one another, “Are not all these who are speaking Galileans? And how do we each hear them in our own native language in which we were born: Parthians and Medes and Elamites, and those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs, we hear them speaking in our own tongues the mighty works of God.” And they were all amazed and perplexed, saying to one another, “What does this mean? ”
The multitude was perplexed or disturbed, for reasonably they supposed that wondrous things were being shown to them, on account of the bold deeds done concerning Christ, and conscience troubled their souls. And some were murderous in this way; but the devout ones were amazed, recognizing them as Galileans yet hearing them speak in their native tongues.
But the apostles knew what they were saying, namely the mighty works of God ; as for the languages, they did not know them, except that the men who heard were devout, for example some Scythian by chance, or an Indian who understood the Scythian, or that the apostles spoke in the dialect of the Indians.
Acts 2:13 Others, mocking, said that they were full of sweet wine.
There were also some of those who understood, perhaps the baser sort, mocking the rites as if they were the products of drunkenness; for if they had not understood, they would not have attributed the matter to drunkenness. But if they understood what was being said, you will ask, how did they dare to mock? Yet malice, arising from excessive wickedness, is nothing other than sheer perversion, so that, finding nothing else, it rips the present affair into whatever it can. As when Christ performed miracles, they had no doubt about the power at work, yet the thing was madly ascribed to Beelzebul. And nations are remembered as enemies of the Jews, Cretans, Arabs, and others, who, speaking in their tongues, afforded a sign that they would hold by faith; and everywhere wickedness accompanies virtue. The devout ones marveled, but the others mocked. See, then, the folly of those who mock.
They say they are full with sweet wine . And yet it was not the season for that. For it was Pentecost, when there is no sweetness. For the sweetness chiefly is the sweet-flowing wine from the very press. But it was also the third hour, at which one is unlikely to become drunk, and especially when people are in danger and fear. Therefore they label the whole according to its kind, saying, “ they were full of sweet wine .” For the blunt speech seeks only one thing, to say anything at all, not how to say something with sense. The more astonishing thing was that, though those who marveled and confessed were Jews, Romans, proselytes, and almost all the nations proclaimed that they were speaking in their own languages, yet some were found mocking .
In another way . To claim that the apostles were filled with sweet wine is to slander them with regard to their character. For " sweet wine " is the sweet kind of wine, which is also more inclined to make one drunk, and by the slipperiness of its sweetness causes a more copious filling of the cavities of the brain with the vaporous exhalation. Did those who laughed at what was said understand it, or not? For if they did not understand, their mockery would have no point, for why should someone be grievously upset over a meaningless, senseless babble offered at random? But it is clear that they did understand, and that those who were cast into wonder held this matter in contempt. They themselves wickedly persistently snooped about it, as is the habit of wrongdoers.
In another way . They understood, but they were not pleased with what was said. For the speaker was attributing great works to God. For it is the custom of many, when they do not like what is said, to regard the speaker as demon-possessed or deranged. Therefore, also in the case of Christ: they understood the miracles and that he ought to be praised, but they slandered him as it being done by Beelzebul. (see Mark 3:22-30)
Acts 2:14 Then Peter, standing with the eleven, raised his voice and addressed them: "Men of Judea, and all who dwell in Jerusalem, let this be known to you, and give heed to my words."
In the foregoing passages indeed Peter shows concern, when he allows the multitude the choice of him who was to be appointed with the eleven; here, however, openness. And he does this not having friendly listeners, but mocking and scoffing and shouting: moreover he himself was unlearned and uneducated. How then would what was done not be for a man? that is, to utter a voice.
He says " with the eleven ," indicating that by common will and voice he was the voice of all: for the eleven stood as witnesses of the things that were to be spoken.
And he raised his voice , that is, he spoke with great freedom of words, so that they might immediately perceive from the outset the grace of the Spirit. For he who before this time did not bear the question of a slave girl, (see Jn. 18:17) here in the midst of the people, with all crying out, preaches so unwavering that this is unquestionably a sign of the resurrection.
Acts 2:15a For they are not, as you suppose, drunk.
Peter did not say, “As you mock,” but, “ as you suppose ,” treating the statement more gently; and not wishing to show them openly as wicked by saying this, but warning them toward repentance and regret.
Acts 2:15b-21 For there is the third hour of the day; but this is what was spoken through the prophet Joel: And it shall come to pass in the last days, says God, I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy. Your young men shall see visions, and your old men shall dream dreams. Yes, and upon my servants and upon my handmaids in those days will I pour out of my Spirit and they shall prophesy. And I will show wonders in the heaven above, and signs on the earth beneath; blood and fire and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and notable day of the Lord shall come. And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.
For Peter says, “ It is the third hour of the day .” And what of that? Is it not at the third hour that one becomes drunk? Certainly, that was not in accordance with their intention: for they did not truly think that of them, but said it while jeering and mocking. He made them formerly more careful; but these things happened at the third hour , not simply. For then the brilliance of the fire is shown, when men are neither at work nor at their meal, when the day is bright, when all are in the marketplace. Then he brought forward the prophecy of Joel, nowhere mentioning Christ here, and of the signs of which they were eyewitnesses, or that this had been his promise. For if he had said this, he would have overturned everything and exposed it to scorn; but he first introduces the Father who had promised these things to them through the prophet , and removes the envy; not, he says, to the apostles only, but to every flesh, clearly to those believing sincerely, and with character. For he does not mean the one who says to me, he says, “Lord, Lord,” (Matt. 7:21) but the one living a life of the best sort and doing this. He does not add this, making the word of the promise more burdensome and making it light, because the request alone suffices for salvation.
Now, “ The sun shall be turned into darkness ,” and the preceding, “ blood and fire and vapor of smoke ,” these refer to the coming judgment. More appropriately and specifically they speak of Jerusalem and its then captivity, as is shown by the nature of those suffering. Likewise, according to Josephus 2 , many such things foreshadowed the destruction of Jerusalem. That the moon is said to be turned into blood signifies the excess of slaughter, being nearer to the earth and able to suffer this from the exhalation of blood. As for, “ before the great and notable day of the Lord shall come ,” is terrifying and alarming because of the expected dangers. For he says, do not be confident in the fact that you now sin with liberty; but know that these are preludes to that great and dangerous retribution of deeds which will follow, adding, “And everyone who shall call upon the name of the Lord shall be saved.” (Rom. 10:13) For Paul the apostle says this was said concerning Christ: but now, since there is no opportunity for that here, in a certain exemption of speech he postponed this.
Acts 2:22-28 Men of Israel, listen to these words. To you was delivered Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst, as you yourselves know; and though you had him in the set purpose and foreknowledge of God, you delivered him up and denied him by the hands of lawless men. But God raised him up, releasing the pangs of death, because it was not possible that he should be held by it. For David says of him, "I saw the Lord always before me, for he is at my right hand, that I may not be shaken. Therefore my heart was glad, and my tongue rejoiced; moreover my flesh also will dwell in hope, because you will not abandon my soul to Hades, nor will you let your Holy One experience corruption. You have made known to me the ways of life; you will fill me with gladness with your presence."
Since Peter had urged them vehemently before, he now lets them go, not by flattering them, but by giving them rest and regarding them worthy of relief. Therefore he also makes a preface and recalls the forefather David, so that he might not alarm them, since he had introduced Jesus with his speech. For when they heard the prophet at his feet, they held back. And if merely the name of Jesus had been brought forward to people who kill, it would immediately have stood against them. For this reason he did not say “Be persuaded,” but “ listen .” So that it might be more gently brought in. For this reason he also speaks more humbly concerning Jesus.
“ Jesus , he said, “ of Nazareth ,” that is, naming him from a low and despised homeland. Then, “ attested, ” not one about whom any doubt could be held, but demonstrated by the works ‘ which God did through him ,” because he was from God. For although God worked, he worked through him, and ‘ to you ,’ not secretly nor in a corner, but with you as witnesses.
Since they advanced in their daring by means of the cross, he also attempts to free them by saying, “ and foreknowledge of God ,” at once showing that his suffering was voluntary and that he ministered to the predestined, but even while clearing them he does not entirely abandon the charge against them.
For he urges, saying, “ you delivered him up and denied him by the hands of lawless men ;” for it is through the hands of the lawless, namely Judas and the soldiers. For if indeed those who wandered were wicked, certainly those who killed were also so. And when he had therefore gradually rebuked them, taking up thereafter greater boldness he rebukes them more plainly, saying:
“ But God raised him up, releasing the pangs of death .” That is, that even death was afflicting and holding him with pangs, and in a manner he suffered terribly.
For the pains, the Old Testament declares dangers and misfortunes. As in the passage, “Pains of death encompass me.” (Ps. 116:3) And by the phrase, “ because it was not possible that he should be held by it ,” it presents his greatness, and that he no longer dies. On these matters he also cites the prophet David saying, as has been said before, not concerning himself, but concerning him, that is, Christ. And here from the humbler sayings, and in the humblest style he advanced the prophecy, being words of more introductory character. “ because it was not possible .” For he said himself, “No one takes my life from me. But I lay it down of my own accord, and I have power to take it again.” (Jn. 10:18)
Acts 2:29-32 Men, brothers, I may speak freely to you concerning the patriarch David: that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that from the fruit of his loins he would set one upon his throne, he spoke concerning the resurrection of the Christ, that his soul was not left in Hades, nor did his flesh see corruption. God raised up this Jesus, of whom all we are witnesses.
Fulfilling the prophecy, Peter begins again with a different preface. " Men ," he says, " brothers ." For whenever one is about to say something of great importance, he employs a familiar preface, calling them brothers. As Stephen also: "Brothers and Fathers, listen." (Acts 7:2)
Then he says, " I may speak freely to you concerning the patriarch David ." There is no harm there; he uses considerable moderation. For if he had said so plainly that these things were not spoken concerning David, but concerning Christ, it would have seemed harsh, and would have provoked their anger rather than rendered them obedient. But giving much honor to the blessed David, he constructs an unacceptable argument, namely that the testimony concerns Christ, and in this way the whole passage is managed.
For he did not add to David’s death and burial that he did not rise, but that “ his tomb is with us ,” which is equivalent to “David did not rise.”
And even so it did not apply to Christ; rather David is praised again by the phrase “ Being therefore a prophet ,” so that through the honor paid to him and his offspring the one from him, they may accept the account concerning the resurrection of the Christ.
And he did not say that God had promised him, but it was greater and sacred, the, He sworn . But the phrase, “ did his flesh ,” is proclaimed insofar as Christ is also God, and he always exists with the Father. And all things are committed to the Father, so that the things spoken may first be received. But how did he sit upon the throne of David? Because he reigns over all, both Jews and Gentiles being won over to his faith and worship. And the statement, “ nor did his flesh see corruption ,” nonetheless indicates the work of the resurrection.
Acts 2:33-34a Having been exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. For David did not ascend into the heavens.
And again Peter ascribes the event to the Father . For he knows that this will draw on the listeners. Having spoken, " Having been exalted ," and having approached the matter of the ascension, and that he is in the heavens. Therefore he did not speak plainly, saying that he is in the heavens. Since he proceeded so far, and remembered his signs and the resurrection, he next introduces, " He has poured out ." For at first he was saying that this had been promised not about Christ but through Joel the prophet. But when he remembered the marvelous things concerning Christ, he now boldly says that he has poured him out. [IRENAEUS OF LYONS]
Therefore he was not speaking of the Father, saying "I will pour out," but of Christ. “Receiving the promise ,” he says, from the Father , or that which he himself promised to us the disciples, namely, “And I will send another Comforter to you,” (Jn. 14:16) or that which the Father promised him before his passion, through the words, “And I glorified, and I will glorify again.” (Jn. 12:28) He attributes the promise to the Father, shading the statement toward the listeners’ easier acceptance. For whatever one might say, if it does not end in benefit, he speaks ineffectively and in vain. He therefore shows that the cross not only did not diminish him, but made him more glorious. For what the Father promised through John the Baptist before the cross, namely, “He will baptize you in the Holy Spirit and with fire,” (Matt. 3:11) he gave after the cross.
Acts 2:34b-36 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 assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.
He no longer speaks with withdrawal. For from what has been said he has confidence. But what does he say? That David says: “ The Lord said to my Lord ,” and therefore shows him higher than David. And if David calls him Lord, much more will they not refuse him. And he sets before them a fear by the phrase, “ until I make your enemies .” And so that they may not disbelieve, he assigns the submission to the Father. But he brings these great things back again to the humbler point: “ Therefore let all the house of Israel know assuredly that God has made him both Lord and Christ .” The word “ has made ” instead of “has appointed and established,” he says, but not instead of “has made essential.” He might somehow have said “higher” concerning the Christ, and as applying to those present: “Therefore let all Israel know for certain, that he sits at the right hand of the Father.”
Acts 2:37-38a When they heard this they were pierced to the heart, and said to Peter and the rest of the apostles, "What shall we do, brothers?" And Peter said to them.
Peter’s speech, moderated with gentleness, led them to regret. The phrase “ they were pierced ” (κατενύγησαν 3 ), instead of “they were struck” (ἐπλήγησαν 4 ), indicates that they suffered inwardly and judged themselves. Therefore they seek a remedy for the evil, and affectionately call them brothers, those whom they formerly mocked. The address “brothers” was not said out of equality, as if presenting themselves to them by such a form of address, but showing how they had grown fond of them. And since Peter, beginning his discourse, called them so, they also thereby had an occasion to call them in the same way.
Acts 2:38b-42 Repent and be baptized each of you in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. For to you belongs the promise and to your children, and to all those who are far off, as many as the Lord our God will call. With many other words he testified and encouraged, saying: Be saved from this crooked generation. Those who gladly received his word were baptized. And about three thousand souls were added that day. They continued faithfully in the apostles' teaching, and in fellowship, and in the breaking of bread, and in prayers .
As the mouth of all the apostles put forward, Peter says, Repent and be baptized , not believe, but, “ Be baptized .” For this is the foundation of those who believe in Christ. Therefore he requires this first, and after this he brings the end toward the foundation, saying “ the gift of the Holy Spirit ,” as revealed through this faith. And by saying, “ For to you is the promise and to your children and to all who are far off, and to those who are near,” he indicates the greatness of the gift, that it is sufficient not only for them but also for their children. And it is bestowed upon the Gentiles as well. For he hinted at this by “ those who are far off ”; but if to those who are far off, then all the more to you who are near. Consider also that then he hinted at the faith of the Gentiles, when he found them humbled and having judged themselves. For when a soul condemns itself, it is no longer able to envy.
Acts 2:43-46a And there came upon every soul fear, and many wonders and signs were done through the apostles. And all who believed were together and had all things in common. And they sold their possessions and goods and distributed them to all, as any had need. And they continued daily with one accord in the temple.
For they did not despise those who happened to be there, but because Peter was a great figure, flowing from above, and showing the things to come by his promises, they were rightly afraid. For the works bore witness to the word. Just as before with Christ there were first signs, then teaching, then miracles, so now also. As for selling and distributing their possessions according to whatever need one had, not merely, but in an economical manner. For they distributed according to value. And the phrase “ continued daily with one accord ” does not mean one day, nor two, but daily , and with one soul. The believers attended in the temple , being more earnest, and having nothing else to be zealous about out of reverence for the place, or for the sanctuary. [CHRYSOSTOM]
Acts 2:46b-47 Breaking bread in their homes, they took their food with gladness and simplicity of heart, praising God, and having favor with all the people. And the Lord added to the church daily those who were being saved.
They now call the house the sacred one; for in it they used to eat. And the phrase " breaking bread " he said so that their simple and humble sustenance of life might be revealed. For when they were breaking bread they partook of food , but did not live luxuriously. Therefore, too they regulated their life by faith, and were mutually loving with all the people . For even if the chief priests rose up against them from envy, yet they had favor with the people . This was shown by their mercy and pure conduct. And the phrase " with simplicity of heart " instead of "in humility and lowliness," not thinking anything high about the things by which they practiced good deeds and acts of mercy, which was especially Jewish, as is clear from the boasting Pharisee. (see Luke 18:10-14)
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Translator notes for Acts chapter 2.
1. Pentecost, or the Feast of Weeks (Shavuot), is a biblical, joyous festival celebrated 50 days after Passover, marking the peak of the wheat harvest when the first fruits are offered to God. It represents a season of spiritual ripeness, symbolizing the giving of the Torah and the empowerment of believers by the Holy Spirit to reap a harvest of souls, as seen with the 3,000 baptized in Acts 2.
2. Josephus, The Wars of the Jews, 6.1.1
3. The Greek word κατενύγησαν translates literally to "they were pierced" or "they were pricked".
4. While κατενύγησαν (above) refers to being "pierced" or "stung" emotionally/spiritually, ἐπλήγησαν typically refers to a more forceful, external "strike" or "blow," whether physical or as a catastrophic event.