1 Commentary

1.1 Acts 2:1-21

Even though “acts can appropriately be called the ”Book of the Holy Spirit.”1 there
are only four verses (Acts 2:1-4) describe the gift of the Holy Spirit at Pentecost.2
!!! For the author of Luke/Acts, the point of Pentecost is not the noise nor the
sight but the change that takes place.3 The reality of the resurrection has effected a
visible change in the life of the early followers of Christ.4 They are now bold. The
crowd does not understand and it takes Peter to “translate” what has happened.
Peter’s speech might seem archaic because the author of Luke/Acts presents
this message using the form used by historians of the age.5 Peter has been pre-
sented as the one who translates the event not the message.6 This is in contrast
with traditional events in which the speaker would have translated the message.7
The speech is rhetorically complex.8 The cause of this event is the resurrection of
Jesus.9
!!! The question of the date (Pentecost) along with the physical manifestations
of the Spirit (sound like wind and looks like fire) is unanswered.10 Might be an
association with the gift of the Torah, which after the destruction of the temple
in 70 C.E. was associated with the Festival of Weeks.11 Fire was associated with
the Torah but this is poorly attested in the Old Testament (Exodus 19:16, 19:18.)12
Luke consistently compares Jesus with Moses.13 Possible matching with Stephen
in 7:38 and Peter in 2:33.14 !!! Maybe just a rhetorical device to catch your atten-
tion.
1
Luke Timothy Johnson; Daniel J. Harrington, S.J., editor, The Acts of the Apostles, Volume 5,
Sacra Pagina, (The Liturgical Press, Collegeville, MN: The Liturgical Press, 1992), p. 14.
2
Ibid., p. 45.
3
Ibid.
4
Ibid.
5
Ibid., p. 53.
6
Ibid., p. 53-54.
7
Ibid., p. 53.
8
Ibid., p. 54.
9
Ibid.
10
Ibid., p. 45-46.
11
Ibid., p. 46.
12
Ibid.
13
Ibid.
14
Ibid.

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Acts 2:1 the day of Pentecost – Pentecost is the fiftieth day. (Festival of Weeks)
This is one of “the three great pilgrimage feasts of ancient Israel.”15

Acts 2:2 like the rush of a violent wind – The Spirit is not the wind, it is only
compared to the wind.

Acts 2:3 Divided tongues – The translation of διαμερίζω literally means di-
vided.16 The RSV’s use of “distributed” also captures the sense.17
as of fire – Just like with the wind, the Holy Spirit is not fire.18 Fire is a
“regular feature of biblical theophanies.”19 Sound and files in Psalm 29:7
(LXX 28:7) and fulfillment of promise in Luke 3:16.

Acts 2:4 were filled with the Holy Spirit and began to speak in other languages
– The Holy Spirit also fulfills the promises of Jesus in Luke 24:49 and Acts
1:4-5, 8. The author stresses the “communicative rather than the ecstatic di-
mension of their speech.”20 This stands in opposition to the work of Cicero,
Plutarch, and Apuleius who write that the ecstatic speech happens when
a god directly possess an individual.21 It is the Spirit who gives them this
power.

Acts 2:5 there were devout Jews – Some manuscripts leave out Jews since it was
assumed that Jews would be in Jerusalem but the translation “devout Jews”
helps the author make his point that others are in the city.22 Josephus states
that people make a pilgrimage to Jerusalem for this holiday but the author
states that Jerusalem has a mixed population.23

Acts 2:6 the crowd – The text literally states it is “the crowd.” Luke uses πλῆθος
for both an unstructured and structured crowd.24

Acts 2:7 Amazed and astonished – The crowd is amazed at what is happening.
15
Johnson, Acts, p. 42.
16
Ibid.
17
Ibid.
18
Ibid., p. 45.
19
Ibid., p. 42.
20
Ibid.
21
Ibid.
22
Ibid., p. 42-43.
23
Ibid., p. 43.
24
Ibid.

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Acts 2:8 our own native language – The Greek indicates the language of the
individual at birth.

Acts 2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and
Cappadocia, Pontus and Asia – The list of the nations is problematic since
it is impossible to tell why the listed nations were included.25

Acts 2:10 – See note for Acts 2:9.

Acts 2:11 – See note for Acts 2:9.

Acts 2:12 –

Acts 2:13 filled with new wine – New wine is also sweet wine (γλεῦκος – glu-
cose) and leads to quicker drunkenness.26 Ecstatic speech and drunkenness
were known: Dionysius(Bacchus), Philo in “sober intoxication,” Lucian of
Samosata in “drunk on the discourse.”27

Acts 2:14 listen to what I say – Addressed to those in area. Literally “let it be put
in your ears” only used here in the New Testament but frequent in LXX.28

Acts 2:15 it is only nine o’clock – Nine in the morning is too early to be drunk.29

Acts 2:16 –

Acts 2:17 In the last days it will be, God declares, that I will pour out my Spirit
upon all flesh, and your sons and your daughters shall prophesy, and your
young men shall see visions, and your old men shall dream dreams. – The
citation from Joel 3:1-5 basically agrees with what is found here. Changes
include: “after these things” (Joel) to “in the last days” (Acts), which makes
Pentecost a part of the eschaton; Luke adds “says God.”30 The term “upon
all flesh” has a sense of “implicit universalism” although it currently di-
rected to Israel.31 The imagery used for the Spirit here is a liquid: “pouring
25
Johnson, Acts, p. 43.
26
Ibid., p. 44.
27
Ibid.
28
Ibid., p. 49.
29
Ibid.
30
Ibid.
31
Ibid.

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 out” and “filling up.” The one who sees visions and dream dreams is enact-
ing a specific way method of “prophetic modes.”32

Acts 2:18 Even upon my slaves, both men and women, in those days I will pour
out my Spirit; and they shall prophesy. – The author of Luke/Acts adds
“my” to the text from Joel thus making the “recipients servants of God”
additionally “will prophesy” is also added.33 Note how this is inclusive.

Acts 2:19 And I will show portents in the heaven above and signs on the earth
below, blood, and fire, and smoky mist. – Again the author of Luke/Acts has
modified the text from Joel.34

Acts 2:20 before the coming – The gift of the Spirit is the start and not the climax
of a new age.35

Acts 2:21 everyone who calls on the name of the Lord shall be saved. – No longer
do you have to be a Jew to be saved.

1.2 Psalm 104:24-34, 35b

Psalm 104:24

Psalm 104:25

Psalm 104:26

Psalm 104:27

Psalm 104:28

Psalm 104:29

Psalm 104:30

Psalm 104:31

Psalm 104:32
32
Johnson, Acts, p. 49.
33
Ibid.
34
Ibid.
35
Ibid., p. 50.

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Psalm 104:33

Psalm 104:34

Psalm 104:35b

1.3 Romans 8:22-27

Romans 8:22 We know that the whole creation has been groaning in labour pains
– In Paul’s mind, the end is coming very soon. With this in mind, the image
of a woman about to bear a child is apropos. However with two thousand
years under our belts, we need to ask the hard question of, “Why so long?”
Is it that God is never coming back or is it one of grace where God is hoping
for a fuller harvest?

Romans 8:23 groan inwardly while we wait for adoption – This image does not
work because Paul has already asserted that Christians are God’s children
because of the cries of “Dear Dad.”

Romans 8:24 For in hope we were saved. Now hope that is seen is not hope. For
who hopes for what is seen? Paul attempts to explain the uncertain nature
of faith. We hope in a story that is too good to be true.

Romans 8:25 we wait for it with patience – Using an idea from the philosophers
that patience is a virtue, Paul tells the followers that sometime in the future
we will see clearly.

Romans 8:26

Romans 8:27

1.4 John 15:26-27; 16:4b-15

John 15:26

John 15:27

...

John 16:4b

5
 John 16:5

John 16:6

John 16:7

John 16:8

John 16:8

John 16:10

John 16:11

John 16:12

John 16:13

John 16:14

John 16:15

References
Johnson, Luke Timothy; Harrington, S.J., Daniel J., editor, The Acts of the Apos-
tles, Volume 5, Sacra Pagina, (The Liturgical Press, Collegeville, MN: The
Liturgical Press, 1992).