By Leon Bent –
The Event
The Apostles are gathered in a room at the Jewish feast of Pentecost (meaning “fiftieth”), traditionally falling 50 days after the Passover.
It is a scene filled with scriptural symbols. “Suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house” (Acts 2:4). The word in Greek for “spirit” and “wind” is the same “Pneuma”, so the wind clearly indicates the Spirit of God (cf. Gen.1:2b).
The single line tells us so much of how the Holy Spirit (HS) moves:
- It happened “suddenly”;
- it was a “sound” – real, but could not be touched, it came by the ears;
- “from heaven” – it wasn’t of earth, not created or manipulated or made here;
- it was “violent” i.e. mighty, full of force, coming with great power.
- “Divided tongues, as of fire, appeared among them … and a tongue rested on each of them.” (Acts 2:3)
Fire is a symbol of God’s presence [cf. Ex.3:2 (burning bush); Ex.13:21 (pillar of fire)].
Those present are filled with the Spirit; the sign of this presence is their ability to speak in different languages. It is the promised Baptism by the HS (cf. Mt.3:11; Lk.24:48).
ACTS 2:14, 22-36
The Result of Baptism of the Holy Spirit
Immediately the Apostles go out and begin to speak to the crowds of people. Jerusalem, we are told, is filled with Jewish and convert visitors from all over the Mediterranean, Asia Minor, Egypt and North Africa, even Rome to celebrate the feast (cf.Deut.16:16). They are amazed to hear the apostles, who are clearly unlettered people from Galilee (of the Gentiles), speaking to them in so many languages. What could this possibly mean?
What the apostles are preaching is a message destined for the whole world, and no longer for one people of one race. A long time ago, men tried to build a tower of Babel to reach the heavens. For such arrogance they were punished by having to speak in a myriad of languages unintelligible to others. Humanity became deeply divided (Gen.11:1-9). Babel is now reversed. All are speaking and hearing the message with full understanding: people are being brought together in unity under God.
The immediate result of the Pentecost experience is for Peter, filled with the Spirit and as leader of the new community, to begin proclaiming the message about Jesus Christ as Saviour to the community gathered in Jerusalem for the Jewish festival of Pentecost. It was mandated that all Jewish males gather at Jerusalem for the feast of Pentecost (Shavuot) celebrated 50 days after the Passover.
The Inaugural Speech or the First Proclamation
Flanked by the other 11 (including Matthias who is taken in place of Judas), Peter speaks, not just in his own name, but in the name of the whole apostolic college. Right from the start, his special position in the group is recognized.
Peter’s address follows a pattern that became common in the early Church:
- An explanation of what was happening;
- The proclamation of the death, resurrection and glorification of Jesus the Christ;
- An exhortation to repentance, a change of life and Baptism.
- He gives witness of the death and resurrection of Jesus Christ and his being raised to glory.
- There are some general details of Christ’s ministry and how it was proclaimed in advance by John the Baptist, inaugurated by teaching and miracles, completed by appearances of the Risen Christ and the giving of the Spirit to his followers.
- The story of Jesus is put in the wider context of the Old Testament prophecies while at the same time looking forward to a Messianic age. All – Jews and Gentiles alike – are called to a radical change of life in order to be ready for the Christ’s glorious turn – believed to be in the near future.
Jesus Christ is the Centre of the Message or proclamation
- Peter reminds them that Jesus had appeared among the people – as many of his hearers were aware and performed signs and wonders as the credentials of his real identity. But, in the inscrutable plan of God, he was “handed over” (again we have that term which goes like a refrain through the New Testament).
- Sad to say, those who handed Jesus over were from among his own people, perhaps including some of those listening to Peter, and they had even delivered him into the hands of the Romans (“men outside the Law”) for crucifixion. There must surely have been some uneasy feelings among the crowd when he said that.
- But Jesus was liberated from the pain of death; death had no power over him. Peter sees in words spoken by King David their fulfillment in Jesus, his descendant. The words spoken of David, “You will not abandon my soul to Hades [Sheol, the place of the dead]” are seen as applying more appropriately to Jesus because David died, was buried and the place of his tomb was known to his hearers, while Jesus “is the one who was not abandoned to Hades, and whose body did not experience corruption”. Instead, “God raised this man Jesus to life and all of us are witnesses to that.”
- He proclaims with “Good News” and places the story of Jesus in the wider context of the OT prophecies, at the same time looking forward to a Messianic age. And so all are called to a radical change in life in order to be ready for Jesus’ return – believed to be in the near future. Peter sees in Jesus the fulfillment of the words of King David “You will not abandon my soul to Hades”. And so “God raised this man Jesus to life and all of us are witness to that” He concludes. These words of Peter resound from Psalm 16 which is a Davidic Psalm. Peter refers to these words and affirms that these were words spoken by King David about Jesus who is the Christ.
The 6 Proclamations
It is the first of the six such “kerygma” (oral proclamations) in the Acts about Jesus as Risen Lord and Messiah-King – five are attributed to Peter and the final one to Paul.
Christ, of course, is the center of this ancient kerygma. The cross and resurrection are crucial to the kerygmatic preaching of Christ.
ACTS 2:35-47
The Result of the First Proclamation
The first and immediate result of Peter’s proclamation of the “Good News” is that the hearers are “cut to the heart”, deeply moved and shaken, and sincerely ask what they should do. It reflects both their acceptance of the proclamation as well as their regret over the rejection of Jesus.
“Repent and be Baptized… in the name of Jesus Christ… and you will receive the gift of the Holy Spirit” (2:37-38) they are told. Repentance implies not just regret for the past, but a radical change in one’s thinking and behaving. It translates the Greek word “metanoia” -meaning “conversion” of the heart, a complete turnaround, a new way of seeing things. Repentance and Belief in Jesus Christ are, both, a requirement for receiving the Holy Spirit. The people obey and we are told that three thousand are added to their numbers that very day.
Life among the believers: Teaching, Fellowship, Breaking of Bread and Prayer
Teaching:
We are told they continue to be steadfast in the doctrine preached to them and in fellowship i.e. the breaking of bread, and in prayer. They relied on the apostles to communicate to them who Jesus was and what He had done; and once they knew there was no departure from their doctrine – no infidelity.
Fellowship: (from the ancient Greek “koinonia”) means “to share in something”.
Their steadfastness stemmed from their foundation which as the Word of God, shared by the apostles. From this flowed the power and the glory of the early Church. It was the realization of the Greek concept of an “ideal society”, and from the Jesus’ viewpoint it was the “Kingdom of God”.
The Breaking of Bread:
The common meals, which they had in each other’s homes and the celebration of the Eucharist is the New Covenant in the blood of Christ. Luke notes that this is done joyfully and with gladness
The Prayers:
The New Life of the people is characterized by prayer and more especially by prayer of praise. The community not only met openly in the temple participating in the prayers and worship but also in their homes
The Response of the Onlookers:
Those who saw it were filled with “awe”, because of the “many wonders and things” done through the disciples – it was the evidence of the presence and power of God. The presence of God was also felt in the midst of the infant community, who held everything in common, would even sell their goods and possessions to accommodate those in need. “Day by day, as they spent much time together in the temple, they broke bread athome and ate their food with glad and generous hearts, praising God and having thegoodwill of all the people.” (2:46-47a); and the result is “day by day the Lord added to their number those who were being saved” (2:47b).
The Blessedness of the Community:
This passage is perhaps, the best description of the early Christian community.
- The blessedness of believing without seeing came from the experience of the early church (cf. Jn.20:25, 30-31).
- It tells us of the early Christian community characterized by brotherhood and marked with generosity & joy that came solely from their belief in Christ.
The gift of the Holy Spirit breathed upon the disciples has now been passed on to the community. The Holy Spirit is clearly at work within them. The community exemplifies a people reborn of Water and Spirit – holy and empowered. Water cleanses (makes holy), the Spirit Empowers, “Day by day they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people.” (2:46-47); the result, “the Lord added to their numbers”. This is Grace!
Leon Bent is an ex-Seminarian and studied the Liberal Arts and Humanities, and Philosophy, from St. Pius X College, Mumbai. He holds Masters Degree in English Literature and Aesthetics. He has published three Books and has 20 on the anvil. He has two extensively “Researched” Volumes to his name: Hail Full of Grace and Matrimony: The Thousand Faces of Love. He won The Examiner, Silver Pen Award, 2000 for writing on Social Issues, the clincher being a Researched Article on Gypsies in India, published in an issue of the (worldwide circulation) Vidyajyoti Journal of Theological Reflection, New Delhi.