Bullet Point Bible

The Coming of the Holy Spirit

¹ Now when the day of Pentecost had come, they were all together in one place.² Suddenly a sound like a violent wind blowing came from heaven and filled the entire house where they were sitting.³ And tongues spreading out like a fire appeared to them and came to rest on each one of them.⁴ All of them were filled with the Holy Spirit, and they began to speak in other languages as the Spirit enabled them.

The events occur on Pentecost, a major Jewish festival celebrating the wheat harvest and the giving of the Law at Sinai, fifty days after Passover.
"All together in one place" likely refers to the core group of about 120 believers mentioned in Acts 1:15.
The sound like wind and tongues like fire are audible and visible manifestations symbolizing the powerful, purifying presence of the Holy Spirit, reminiscent of God's presence at Sinai (Exodus 19).
"Tongues" (Greek: *glōssai*) here refers to known languages, as indicated by the reaction in verses 6-11.
Being "filled with the Holy Spirit" signifies empowerment for service and witness, fulfilling Jesus' promise in Acts 1:8.
This event marks the birth of the Church as the Spirit-empowered community of Christ.
The miracle of speaking in other languages serves as an initial sign of the gospel breaking down ethnic and linguistic barriers, a reversal of the confusion at Babel (Genesis 11).
The Spirit rests on *each one*, indicating a universal endowment for all believers present, not just the apostles.

The Crowd's Reaction

⁵ Now there were devout Jews from every nation under heaven residing in Jerusalem.⁶ When this sound occurred, a crowd gathered and was in confusion, because each one heard them speaking in his own language.⁷ Completely baffled, they said, "Aren't all these who are speaking Galileans?⁸ And how is it that each one of us hears them in our own native language?⁹ Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia,¹⁰ Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome,¹¹ both Jews and proselytes, Cretans and Arabs-we hear them speaking in our own languages about the great deeds God has done!"¹² All were astounded and greatly confused, saying to one another, "What does this mean?"¹³ But others jeered at the speakers, saying, "They are drunk on new wine!"

Jerusalem was filled with pilgrims ("devout Jews") from across the Roman Empire and beyond for the Pentecost festival.
Luke lists diverse geographical origins to emphasize the universal scope of the event and the gospel's intended reach.
The miracle was primarily understood as one of hearing – each person heard the message in their own dialect or language.
The crowd's initial reaction is amazement (*existanto*) and perplexity (*diēporoun*), recognizing the supernatural nature of the event, especially since the speakers were Galileans, often viewed as uneducated.
The content of the speech was "the great deeds of God," likely praising God for His works, possibly including the life, death, and resurrection of Jesus.
The mention of "Jews and proselytes" (Gentile converts to Judaism) shows the diverse religious backgrounds present.
Skepticism arises immediately, with some resorting to mockery and accusing the believers of being drunk, a common way to dismiss unusual spiritual phenomena.
This mixed reaction sets the stage for Peter's explanatory sermon.

Peter's Sermon: Introduction and Joel's Prophecy

¹⁴ But Peter stood up with the eleven, raised his voice, and addressed them: "You men of Judea and all you who live in Jerusalem, know this and listen carefully to what I say.¹⁵ In spite of what you think, these men are not drunk, for it is only nine o'clock in the morning.¹⁶ But this is what was spoken about through the prophet Joel:¹⁷ ' And in the last days it will be, ' God says,¹⁷ ' that I will pour out my Spirit on all people,¹⁷ and your sons and your daughters will prophesy,¹⁷ and your young men will see visions,¹⁷ and your old men will dream dreams .¹⁸ Even on my servants,both men and women,¹⁸ I will pour out my Spirit in those days, and they will prophesy .¹⁹ And I will perform wonders in the sky above¹⁹ and miraculous signs on the earth below,¹⁹ blood and fire and clouds of smoke .²⁰ The sun will be changed to darkness²⁰ and the moon to blood²⁰ before the great and glorious day of the Lord comes .²¹ And then everyone who calls on the name of the Lord will be saved .'

Peter, previously impulsive and fearful (denying Jesus), now stands boldly as the spokesman for the apostles, empowered by the Spirit.
He directly addresses the crowd ("Men of Judea...") and refutes the charge of drunkenness with a practical observation (it's only 9 a.m., the third hour, the time of morning prayer).
Peter interprets the Pentecost event as the fulfillment of Old Testament prophecy, specifically Joel 2:28-32.
Quoting Joel connects the current experience to God's plan for the "last days," the era inaugurated by Christ.
Joel's prophecy highlights the universal outpouring of the Spirit: on "all people," regardless of gender ("sons and daughters," "men and women"), age ("young men," "old men"), or social status ("servants").
Prophecy, visions, and dreams are described as manifestations of the Spirit's presence.
The prophecy includes cosmic signs associated with "the great and glorious day of the Lord," linking the Spirit's coming to the end times.
The climax of the quote offers hope: salvation is available to "everyone who calls on the name of the Lord." This sets up Peter's later identification of Jesus as that Lord.

Peter's Sermon: Jesus' Life, Death, and Resurrection

²² "Men of Israel, listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, wonders, and miraculous signs that God performed among you through him, just as you yourselves know-²³ this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles.²⁴ But God raised him up, having released him from the pains of death, because it was not possible for him to be held in its power.²⁵ For David says about him,²⁵ ' I saw the Lord always in front of me,²⁵ for he is at my right hand so that I will not be shaken .²⁶ Therefore my heart was glad and my tongue rejoiced;²⁶ my body also will live in hope,²⁷ because you will not leave my soul in Hades,²⁷ nor permit your Holy One to experience decay .²⁸ You have made known to me the paths of life;²⁸ you will make me full of joy with your presence .'

Peter shifts focus directly to Jesus of Nazareth, grounding his argument in recent, publicly known events.
He emphasizes that Jesus' miracles ("deeds of power, wonders, and signs") were performed by God *through* him, validating Jesus' identity and mission.
Peter presents the paradox of the crucifixion: it occurred according to God's "predetermined plan and foreknowledge" yet was carried out by human agents ("you handed over," "killed... through the agency of Gentiles" - literally 'lawless ones'). Both divine sovereignty and human responsibility are affirmed.
The core of the message (kerygma) is the resurrection: God reversed the human verdict by raising Jesus.
Death could not hold Jesus ("it was impossible") because of his divine nature and sinless life.
Peter quotes Psalm 16:8-11, interpreting David's words prophetically about the Messiah (Jesus).
The Psalm expresses trust in God's presence, joy, hope in resurrection ("will not abandon my soul to Hades"), and preservation from corruption ("nor will you let your Holy One see decay").
This use of Scripture argues that Jesus' resurrection was not an unforeseen event but the fulfillment of God's promises.

Peter's Sermon: David's Prophecy and Jesus' Exaltation

²⁹ "Brothers, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day.³⁰ So then, 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 ,³¹ David by foreseeing this spoke about the resurrection of the Christ, that he was neither abandoned to Hades , nor did his body experience decay .³² This Jesus God raised up, and we are all witnesses of it.³³ So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear.³⁴ For David did not ascend into heaven, but he himself says,³⁴ ' The Lord said to my lord,³⁴ " Sit at my right hand³⁵ until I make your enemies a footstool for your feet ."'

Peter contrasts David, who died and whose tomb remained, with Jesus, who was resurrected. This proves Psalm 16 ultimately refers not to David but to his descendant, the Messiah.
David is presented as a prophet who understood the promise of the Davidic Covenant (2 Samuel 7) and foresaw the Messiah's resurrection.
Peter reiterates the apostles' role as eyewitnesses to the resurrection ("we are all witnesses").
Jesus' ascension and exaltation ("exalted to the right hand of God") are presented as the next stage of God's plan.
The Pentecost event (what the crowd sees and hears) is explained as Jesus, having received the promised Spirit from the Father, now pouring it out upon his followers.
Peter quotes Psalm 110:1, another Davidic psalm, arguing that David himself acknowledged a greater "Lord" who would sit at God's right hand – this Lord is Jesus.
The sermon culminates in a powerful declaration: the same Jesus the audience crucified has been definitively declared by God to be both "Lord" (*Kyrios*) and "Christ" (*Christos*, Messiah). This is the central claim demanding a response.

The Crowd's Response and Call to Repentance

³⁷ Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, "What should we do, brothers?"³⁸ Peter said to them, "Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.³⁹ For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself."⁴⁰ With many other words he testified and exhorted them saying, "Save yourselves from this perverse generation!"⁴¹ So those who accepted his message were baptized, and that day about 3,000 people were added.

Peter's sermon produces deep conviction; the audience was "cut to the heart," indicating emotional pain and awareness of guilt.
Their question, "What should we do?", shows genuine repentance and a desire for reconciliation with God.
Peter provides a clear, two-part response: "Repent" (change mind and direction) and "be baptized."
Baptism is specified "in the name of Jesus Christ," signifying allegiance to him, and is linked to "forgiveness of sins" and receiving "the gift of the Holy Spirit."
The promise of forgiveness and the Spirit is extended broadly: to the current Jewish generation ("you"), their descendants ("your children"), and Gentiles ("all who are far off"), contingent on God's call. Peter quotes or paraphrases God's promise here.
Peter continued his exhortation, urging separation from the "perverse generation" that had rejected Christ.
The immediate response was dramatic: about 3,000 people accepted the message and were baptized, marking a massive initial growth of the church.
This demonstrates the power of the Spirit working through the proclamation of the gospel.

The Fellowship of the Believers

⁴² They were devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.⁴³ Reverential awe came over everyone, and many wonders and miraculous signs came about by the apostles.⁴⁴ All who believed were together and held everything in common,⁴⁵ and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need.⁴⁶ Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts,⁴⁷ praising God and having the good will of all the people. And the Lord was adding to their number every day those who were being saved.

Luke describes the characteristics of the nascent church community, highlighting four key activities (v. 42):
A sense of "reverential awe" (*phobos*) pervaded the community and likely onlookers, partly due to the continued "wonders and signs" performed by the apostles, confirming God's presence.
Radical generosity marked the community: believers shared possessions voluntarily ("held all things in common," selling property) to meet the needs within the group. This was practical *koinōnia*.
They maintained both public witness (meeting in the temple courts) and intimate fellowship (meeting in homes).
The community was characterized by joy ("glad hearts"), sincerity/humility ("humble hearts"), and worship ("praising God").
They initially enjoyed favor ("goodwill") with the general populace in Jerusalem.
Church growth is attributed directly to God: "the Lord was adding to their number day by day," emphasizing divine agency in salvation.

The Bullet Point Bible

Acts 2