Luke

Jews of the “diaspora” (dispersion; cf. James 1:1; 1 Peter 1:1) were … in Jerusalem for the feast. Perhaps they were bilingual, speaking both Greek and their native languages. They were dumbfounded to hear Jews from Galilee speaking the languages of peoples surrounding the Mediterranean Sea. It is a question whether only the Twelve spoke in tongues or all 120. Several factors support the idea of only the Twelve being involved in this phenomenon: They are referred to as Galileans (Acts 2:7; cf. 1:11–13). Peter stood up with “the Eleven” (2:14). The nearest antecedent of “they” in verse 1 is the “apostles” in 1:26. However, a problem with this view is that the number of languages listed in 2:9–11 is more than 12. But one apostle could have spoken more than one language, in sequence. Still it is possible that all 120 spoke in tongues. Since the majority of them were from Galilee they could have been called Galileans. The references to the Twelve would have indicated they were the leaders of the 120. The topic the people discussed in all these languages was the wonders of God. It seems they were praising God. Their message was not one of repentance; it was not the gospel. The only other event of such magnitude was at the tower of Babel (Gen 11:1-9), which is the portrays the dispersion of peoples by their tongues. From the scattering to the unification of God's people through His word in Acts 2 and the presence of God then and now through the Holy Spirit.

2:1. The day of Pentecost was an annual feast that followed the Feast of Firstfruits by a week of weeks (i.e., seven weeks, or 49 days) and therefore also was called the Feast of Weeks (cf. Lev. 23:15–22). The name “Pentecost,” of Greek derivation, means 50 because it was the 50th day after the Firstfruits feast (Lev. 23:16). 2:2–3. The references to “wind” and “fire” are significant. The word for “Spirit” (pneuma) is related to pnoe, the word translated “wind” here. It also means breath. Both nouns—“spirit” and “wind” or “breath”—are from the verb pneō, “to blow, to breathe.” The sound like the blowing of a violent wind … from heaven points to the power of the Holy Spirit and the fullness of His coming. The tongues of fire portray the presence of God. Several times in the Old Testament God displayed Himself in the form of flames (Gen. 15:17; Ex. 3:2–6; 13:21–22; 19:18; 40:38; cf. Matt. 3:11; Luke 3:16). No believer there was exempt from this experience, for the flames separated and came to rest on each of them. 2:4. The filling with the Holy Spirit is separate from the baptism of the Spirit. The Spirit’s baptism occurs once for each believer at the moment of salvation (cf. 11:15–16; Rom. 6:3; 1 Cor. 12:13; Col. 2:12), but the Spirit’s filling may occur not only at salvation but also on a number of occasions after salvation (Acts 4:8, 31; 6:3, 5; 7:55; 9:17; 13:9, 52). An evidence of the baptism of the Holy Spirit was other tongues (heterais glōssais; cf. 11:15–16). These were undoubtedly spoken living languages; the word used in 2:6, 8 is dialektō, which means “language” and not ecstatic utterance. This gives insight into what is meant by “tongues” in chapters 2; 10; 19; and in 1 Corinthians 12–14. This event marked the beginning of the church. Up to this point the church was anticipated (Matt. 16:18). The church is constituted a body by means of Spirit baptism (1 Cor. 12:13). The first occurrence of the baptism of the Spirit therefore must indicate the inauguration of the church. Of course Acts 2:1–4 does not state that Spirit baptism took place at Pentecost. However, 1:5 anticipates it and 11:15–16 refers back to it as having occurred at Pentecost. The church, therefore, came into existence then.

Individual prayer is powerful and without it we can never be relational with God. We set aside our reasoning and look to God as our Objective Compass. Without that spiritual link we are not in union with our Creator. Therefore to presuppose that fellowship as being more powerful, I believe is wrong because we can never see the objective nature of the person we are praying with. BTW, I do not believe Matt 18:19 implies that prayer in group is more powerful than individual prayer. Like some have mentioned in this forum, that even when people gather and pray, there is nothing spiritual unless each of them already have that relationship with Jesus. So how do we presuppose that prayer in a group is far more powerful. James also did write in James 5:16 "..............The prayer of a righteous person has great power as it is working" (ESV). The key is the individual and his righteousness. A righteousness, obtain by God's grace through a life anchored in God and His absolutes, becoming the empty vessel through which the Light of our Saviour shines through. A life giving praise, thanks, glory and worship to the One true God. My humble opinion. God Bless.

As mortals we are burden by our presuppositions to many of the questions of life and its meanings. Our objectivity is tainted and influenced by the world around us. As Christ has died for our sins, and provided the door through which we are able to journey through, we will continue to sin and as a process of our sanctification with the power of God Himself, i.e. the Holy Spirit, are we able to anchor our focus in God and His absolutes. That is the power of God through which we are able to live a life that is righteous in His eyes. In my journey in life, I realize my inadequacies and my weaknesses and constantly seeking His Word, to guide my compass. Unless, we submit to our inabilities and cleanse ourselves, can the Holy Spirit dwell and guide us. God Bless

(Acts 1:4-8) Why aren’t Jesus’ disciples to leave Jerusalem and return to their homes? In what ways does the Spirit’s coming represent a filling? A coming upon? A baptism? I believe that the instruction to stay in Jerusalem was to avoid any distractions to the followers. Fresh from Jesus resurrection and ascension, it would be wise for them to maintain that spiritual witnessing to Christ. Thus, allowing them to focus on the coming of the 'helper'. As baptism is the objective cleansing of our Old self and sins, and the proclamation in faith to Jesus Christ, which signifies a release of our objective reasoning; the Holy Spirit represents the objective absolute, which is the enriching power and focus on God and His absolutes. As mortal beings we are unable to become the empty vessels through which the light of Christ can be proclaimed to the rest of the world.