Editing Pentecost (section)

== New Testament ==
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[[File:Cenacle on Mount Zion.jpg|thumb|The [[Cenacle]] in [[Jerusalem]] is claimed to be the location of the [[Last Supper]] and Pentecost.<ref>{{Cite book |publisher=Brill |isbn=978-90-411-8843-4 |last1=Maʻoz |first1=Moshe |last2=Nusseibeh |first2=Sari |title=Jerusalem: Points Beyond Friction, and Beyond |date=2000}}</ref>]]
The narrative in [[Acts 2]] of the Pentecost includes numerous references to earlier biblical narratives like the [[Tower of Babel]], and the [[Genesis flood narrative|flood]] and [[Genesis creation narrative|creation]] narratives from the Book of Genesis. It also includes references to certain [[theophany|theophanies]], with certain emphasis on God's incarnate appearance on [[biblical Mount Sinai]] when the [[Ten Commandments]] were presented to [[Moses]].<ref name=jansen /> Theologian Stephen Wilson has described the narrative as "exceptionally obscure" and various points of disagreement persist among bible scholars.<ref name=gilbert>{{Cite journal| doi = 10.2307/3268158| issn = 0021-9231| volume = 121| issue = 3| pages = 497–529| last = Gilbert| first = Gary| title = The List of Nations in Acts 2: Roman Propaganda and the Lukan Response| journal = Journal of Biblical Literature| date = 2002| jstor = 3268158}}</ref>

Some biblical commentators have sought to establish that the {{lang|grc|οἶκος}} ("house") given as the location of the events in Acts 2:2 was one of the thirty halls of the Temple where St. John's school is now placed (called {{lang|grc|οἶκοι}}), but the text itself is lacking in specific details. [[Richard C. H. Lenski]] and other scholars contend that the author of Acts could have chosen the word {{lang|grc|ἱερόν}} (sanctuary or temple) if this meaning were intended, rather than "house".<ref name=ebcacts /><ref name=Lenski>{{Cite book| publisher = Augsburg Fortress| isbn = 978-1-4514-1677-0| last = Lenski| first = R. C. H.| title = Commentary on the New Testament: The Interpretation of the Acts of the Apostles 1-14| date = 2008}}</ref> Some semantic details suggest that the "house" could be the "upper room" ({{lang|grc|ὑπερῷον}}) mentioned in {{Sourcetext|source=Bible|version=King James|book=Acts|chapter=1|verse=12|range=–26}}, but there is no literary evidence to confirm the location with certainty and it remains a subject of dispute amongst scholars.<ref name=jansen /><ref name=ebcacts />

[[File:Schnorr_von_Carolsfeld_Bibel_in_Bildern_1860_226.png|thumb|Pentecost by [[Julius Schnorr von Carolsfeld]] ]]
[[File:1472 map of Jerusalem by Hugo Comminelli and Pietro del Massaio 01.jpg|thumb|This 1472 [[Cartography of Jerusalem|map of Jerusalem]] notes the place of the Pentecost, ''Ubi apostoli acceperunt spiritum sanctum'', at the location of the [[Cenacle]].]]
The events of Acts Chapter 2 are set against the backdrop of the celebration of Pentecost in Jerusalem.  There are several major features to the Pentecost narrative presented in the second chapter of the [[Acts of the Apostles]]. The author begins by noting that the disciples of Jesus "were all together in one place" on the "day of Pentecost" ({{lang|grc|ἡμέρα τῆς Πεντηκοστῆς}}).<ref>{{bibleverse|Acts|2:1|ESV}}</ref> The verb used in Acts 2:1 to indicate the arrival of the day of Pentecost carries a connotation of fulfillment.<ref name=Lenski /><ref name=vine>{{Cite book| publisher = Thomas Nelson Incorporated| isbn = 978-0-7852-5054-8| last = Vine| first = W. E.| title = Vine's Expository Dictionary of the Old & New Testament Words| year = 2003}}</ref><ref name=Calvin>{{Cite book|last=Calvin |first=John |title = Commentary on Acts – Volume 1 – Christian Classics Ethereal Library| access-date = 2018-12-02| url = https://www.ccel.org/ccel/calvin/calcom36.ix.i.html}}</ref>

There is a "mighty rushing wind" (wind is a common symbol for the Holy Spirit)<ref name=Calvin /><ref>{{bibleverse|Acts|2:2|ESV}}</ref> and "tongues as of fire" appear.<ref>{{bibleverse|Acts|2:3|NABRE}}</ref> The gathered disciples were "filled with the Holy Spirit, and began to speak in other tongues as the Spirit gave them utterance".<ref>{{bibleverse|Acts|2:4|ESV}}</ref> Some scholars have interpreted the passage as a reference to the multitude of languages spoken by the gathered disciples,<ref>{{bibleverse|Acts|2:6–11|NABRE}}</ref> while others have taken the reference to "tongues" ({{lang|grc|γλῶσσαι}}) to signify [[speaking in tongues|ecstatic speech]].<ref name=gilbert /><ref>{{bibleverse|1 Corinthians|14|ESV}}</ref>

In Christian tradition, this event represents fulfillment of the promise that Christ will [[baptize]] his followers with the Holy Spirit.<ref name=Lenski /><ref>{{bibleverse|Acts|1:5|ESV}}, {{bibleverse|John|14:16–17}}</ref> Out of the four New Testament gospels, the distinction between baptism by water and the baptism by Christ with "Holy Spirit and fire" is only found in [[The Book of Matthew|Matthew]] and Luke.<ref>{{bibleverse|Luke|3:16|ESV}}</ref><ref>''Expositor's Bible Commentary''</ref>

The narrative in Acts evokes the symbolism of Jesus's baptism in the [[Jordan River]], and the start of his ministry, by explicitly connecting the earlier prophecy of [[John the Baptist]] to the baptism of the disciples with the Holy Spirit on the day of Pentecost.<ref name=ebcacts /><ref>{{bibleverse|Acts|1:5|ESV}}, {{bibleverse|Acts|11:16|ESV}}</ref> The timing of the narrative during the law giving festival of Pentecost symbolizes both continuity with the giving of the law, but also the central role of the Holy Spirit for the early church. The central role of Christ in Christian faith signified a fundamental theological separation from the traditional Jewish faith, which was grounded in the Torah and Mosaic Law.<ref name=ebcacts />

Peter's sermon in {{Sourcetext|source=Bible|version=King James|book=Acts|chapter=2|verse=14|range=–36}} stresses the [[Resurrection of Jesus|resurrection]] and [[Session of Christ|exaltation]].<ref name=isbe /> In his sermon, Peter quotes [[Joel 2:28–32]] and [[Psalm 16]] to indicate that first Pentecost marks the start of the [[Messianic Age]]. About one hundred and twenty followers of Christ (Acts 1:15) were present, including the Twelve Apostles ([[Saint Matthias|Matthias]] was [[Judas]]'s replacement) (Acts 1:13, 26), Jesus's mother Mary, other female disciples and his brothers ({{bibleverse|Acts|1:14|KJV}}). While those on whom the Spirit had descended were speaking in many languages, the [[Saint Peter|Apostle Peter]] stood up with the [[Apostles in the New Testament|eleven]] and proclaimed to the crowd that this event was the fulfillment of the prophecy.<ref>{{bibleverse|Joel|2:28–29|ESV}}</ref>

In [[Acts 2#Verses 16–21|Acts 2:17]], it reads: "'And in the last days,' God says, 'I will pour out my spirit upon every sort of flesh, and your sons and your daughters will prophesy and your young men will see visions and your old men will dream dreams." He also mentions ([[Acts 2:15]]) that it was the third hour of the day (about 9:00&nbsp;am). [[Acts 2:41]] then reports: "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls."<ref>{{bibleverse|Acts|2:41|ESV}}</ref>

Some critical scholars believe some features of the narrative are theological constructions. They believe that even if the Pentecost narrative is not literally true, it does signify an important event in the history of the early church which enabled the rapid spread of Christianity. Within a few decades important congregations had been established in all major cities of the Roman Empire.<ref name=isbe />

Concerning [[Acts 2]], [[Gerd Lüdemann]] considers the Pentecost gathering as very possible,<ref>‘Although doubting that the specification "Pentecost" belongs to the tradition, Lüdemann supposes, on the basis of references to glossolalia in Paul's letters and the ecstatic prophecy of Philip's daughters (Acts 21:9), that "we may certainly regard a happening of the kind described by the tradition behind vv.1–4 as very possible."’, Lüdemann quoted by Matthews, ‘Acts and the History of the Earliest Jerusalem Church’, in Cameron & Miller (eds.), ‘Redescribing Christian origins’, p. 166 (2004)</ref> and the apostolic instruction to be historically credible.<ref>‘"The instruction by the apostles is also to be accepted as historical, since in the early period of the Jerusalem community the apostles had a leading role. So Paul can speak of those who were apostles before him (in Jerusalem!, Gal. 1.17)" (40.)’, Lüdemann quoted by Matthews, ‘Acts and the History of the Earliest Jerusalem Church’, in Cameron & Miller (eds.), ‘Redescribing Christian origins’, p. 166 (2004).</ref> Wedderburn acknowledges the possibility of a ‘mass ecstatic experience’,<ref>‘It is also possible that at some point of time, though not necessarily on this day, some mass ecstatic experience took place.’, Wedderburn, ‘A History of the First Christians’, p. 26 (2004).</ref> and notes it is difficult to explain why early Christians later adopted this Jewish festival if there had not been an original Pentecost event as described in Acts.<ref>‘At any rate, as Weiser and Jervell point out,39 it needs to be explained why early Christians adopted Pentecost as one of their festivals, assuming that the Acts account was not reason enough.’, Wedderburn, ‘A History of the First Christians’, p. 27 (2004).</ref> He also holds the description of the early community in Acts 2 to be reliable.<ref>‘Many features of them are too intrinsically probable to be lightly dismissed as the invention of the author. It is, for instance, highly probable that the earliest community was taught by the apostles (2:42)—at least by them among others.’, Wedderburn, ‘A History of the First Christians’, p. 30 (2004).</ref><ref>‘Again, if communal meals had played an important part in Jesus’ ministry and had indeed served then as a demonstration of the inclusive nature of God’s kingly rule, then it is only to be expected that such meals would continue to form a prominent part of the life of his followers (Acts 2:42, 46), even if they and their symbolic and theological importance were a theme particularly dear to ‘Luke’s’ heart.47 It is equally probable that such meals took place, indeed had to take place, in private houses or in a private house (2:46) and that this community was therefore dependent, as the Pauline churches would be at a later stage, upon the generosity of at least one member or sympathizer who had a house in Jerusalem which could be placed at the disposal of the group. At the same time it might seem unnecessary to deny another feature of the account in Acts, namely that the first followers of Jesus also attended the worship of the Temple (2:46; 3:1; 5:21, 25, 42), even if they also used the opportunity of their visits to the shrine to spread their message among their fellow-worshippers. For without question they would have felt themselves to be still part of Israel.’, Wedderburn, ‘A History of the First Christians’, p. 30 (2004).</ref>

Lüdemann views Acts 3:1–4:31 as historical.<ref>"Despite what is in other respects the negative result of the historical analysis of the tradition in Acts 3–4:31, the question remains whether Luke's general knowledge of this period of the earliest community is of historical value. We should probably answer this in the affirmative, because his description of the conflict between the earliest community and the priestly nobility rests on correct historical assumptions. For the missionary activity of the earliest community in Jerusalem not long after the crucifixion of Jesus may have alarmed Sadducean circles... so that they might at least have prompted considerations about action against the Jesus community.", Lüdemann quoted by Matthews, ‘Acts and the History of the Earliest Jerusalem Church’, in Cameron & Miller (eds.), ‘Redescribing Christian origins’, pp. 168–169 (2004).</ref> Wedderburn notes what he sees as features of an idealized description,<ref>‘The presence of such idealizing features does not mean, however, that these accounts are worthless or offer no information about the earliest Christian community in Jerusalem.46 Many features of them are too intrinsically probable to be lightly dismissed as the invention of the author.’, Wedderburn, ‘A History of the First Christians’, p. 30 (2004).</ref> but nevertheless cautions against dismissing the record as unhistorical.<ref>‘At the same time it might seem unnecessary to deny another feature of the account in Acts, namely that the first followers of Jesus also attended the worship of the Temple (2:46; 3:1; 5:21, 25, 42), even if they also used the opportunity of their visits to the shrine to spread their message among their fellow-worshippers. For without question they would have felt themselves to be still part of Israel.48 The earliest community was entirely a Jewish one; even if Acts 2:5 reflects an earlier tradition which spoke of an ethnically mixed audience at Pentecost,49 it is clear that for the author of Acts only Jewish hearers come in question at this stage and on this point he was in all probability correct.’, Wedderburn, ‘A History of the First Christians’, p. 30 (2004).</ref> Hengel likewise insists that Luke described genuine historical events, even if he has idealized them.<ref>‘There is a historical occasion behind the description of the story of Pentecost in Acts and Peter's preaching, even if Luke has depicted them with relative freedom.’, Hengel & Schwemer, 'Paul Between Damascus and Antioch: the unknown years', p. 28 (1997).</ref><ref>‘Luke's ideal, stained-glass depiction in Acts 2–5 thus has a very real background, in which events followed one another rapidly and certainly were much more turbulent than Acts portrays them.’, Hengel & Schwemer, 'Paul Between Damascus and Antioch: the unknown years', p. 29 (1997).</ref>

Biblical commentator [[Richard C. H. Lenski]] has noted that the use of the term "Pentecost" in Acts is a reference to the Jewish festival. He writes that a well-defined, distinct Christian celebration did not exist until later years, when Christians kept the name of "Pentecost" but began to calculate the date of the feast based on Easter rather than Passover.<ref name=Lenski />

Peter stated that this event was the beginning of a continual outpouring that would be available to all believers from that point on, Jews and Gentiles alike.<ref>{{bibleverse||Acts|2:39|KJV}}</ref>