They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. Now there were dwelling in Jerusalem Jews, devout men, from every nation under the sky. When this sound was heard, the multitude came together and were bewildered, because everyone heard them speaking in his own language. They were all amazed and marveled, saying to one another, “Behold, aren’t all these who speak Galileans? How do we hear, everyone in our own native language? Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabians: we hear them speaking in our languages the mighty works of God!”
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Now when the day of Pentecost had come, they were all with one accord in one place. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. Tongues like fire appeared and were distributed to them, and one sat on each of them. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. Now there were dwelling in Jerusalem Jews, devout men, from every nation under the sky. When this sound was heard, the multitude came together and were bewildered, because everyone heard them speaking in his own language. They were all amazed and marveled, saying to one another, “Behold, aren’t all these who speak Galileans? How do we hear, everyone in our own native language? Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabians: we hear them speaking in our languages the mighty works of God!” They were all amazed, and were perplexed, saying to one another, “What does this mean?” Others, mocking, said, “They are filled with new wine.”
Parallel Translations
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They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.
Now there were dwelling in Jerusalem Jews, devout men, from every nation under the sky.
When this sound was heard, the multitude came together and were bewildered, because everyone heard them speaking in his own language.
They were all amazed and marveled, saying to one another, “Behold, aren’t all these who speak Galileans?
How do we hear, everyone in our own native language?
Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia,
Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,
Cretans and Arabians: we hear them speaking in our languages the mighty works of God!”
-
and they were all filled with the holy goost and beganne to speake with other tonges even as the sprete gave them vtteraunce.
And ther were dwellinge at Ierusalem Iewes devoute men which were of all nacions vnder heaven.
When this was noysed aboute the multitude came to gether and were astonyed because that every man hearde the speake his awne tounge.
They wondred all and marveyled sayinge amonge them selves: Beholde are not all these which speake of Galile?
And how heare we every man his awne touge wherein we were boren?
Parthians Medes and Elamytes and the inhabiters of Mesopotamia of Iury and of Capadocia of Ponthus and Asia
Phrigia Pamphilia and of Egypte and of the parties of Libia which is besyde Syrene and straungers of Rome Iewes and convertes
Grekes and Arabians: we have herde them speake with oure awne tonges the greate workes of God.
Show all 3 translations
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And they were all filled with the holy Ghost, and began to speake with other tongues, as the Spirit gaue them vtterance.
And there were dwelling at Hierusalem Iewes, men that feared God, of euery nation vnder heauen.
Nowe when this was noised, the multitude came together and were astonied, because that euery man heard them speake his owne language.
And they wondered al, and marueiled, saying among themselues, Beholde, are not all these which speake, of Galile?
How then heare we euery man our owne language, wherein we were borne?
Parthians, and Medes, and Elamites, and the inhabitants of Mesopotamia, and of Iudea, and of Cappadocia, of Pontus, and Asia,
And of Phrygia, and Pamphylia, of Egypt, and of the partes of Libya, which is beside Cyrene, and strangers of Rome, and Iewes, and Proselytes,
Creetes, and Arabians: wee hearde them speake in our owne tongues the wonderful works of God.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (172)
- Mark 16:17 (v4) These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages;
- Acts 13:52 (v4) The disciples were filled with joy and with the Holy Spirit.
- Acts 4:31 (v4) When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the…
- Ephesians 5:18 (v4) Don’t be drunken with wine, in which is dissipation, but be filled with the Spirit,
- 1 Corinthians 12:10 (vv4, 11) and to another workings of miracles; and to another prophecy; and to another discerning of spirits; to another different kinds of…
Show all 100 cross-references
- 1 Corinthians 14:21-23 (v4) In the law it is written, “By men of strange languages and by the lips of strangers I will speak to this people. They won’t even hear me…
- John 14:26 (v4) But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things, and will remind you of all that I said…
- Acts 7:55 (v4) But he, being full of the Holy Spirit, looked up steadfastly into heaven and saw the glory of God, and Jesus standing on the right hand of…
- Acts 10:46 (v4) For they heard them speaking in other languages and magnifying God. Then Peter answered,
- Acts 9:17 (v4) Ananias departed and entered into the house. Laying his hands on him, he said, “Brother Saul, the Lord, who appeared to you on the road by…
- Acts 19:6 (v4) When Paul had laid his hands on them, the Holy Spirit came on them and they spoke with other languages and prophesied.
- Luke 12:12 (v4) for the Holy Spirit will teach you in that same hour what you must say.”
- Acts 1:5 (v4) For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now.”
- 1 Peter 1:1 (v9) Peter, an apostle of Jesus Christ, to the chosen ones who are living as foreigners in the Dispersion in Pontus, Galatia, Cappadocia, Asia,…
- Jeremiah 1:7-9 (v4) But Yahweh said to me, “Don’t say, ‘I am a child;’ for you must go to whomever I send you, and you must say whatever I command you. Don’t…
- Luke 2:25 (v5) Behold, there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, looking for the consolation of Israel, and…
- Acts 2:11 (v4) Cretans and Arabians: we hear them speaking in our languages the mighty works of God!”
- Acts 8:2 (v5) Devout men buried Stephen and lamented greatly over him.
- Acts 13:9 (v4) But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him,
- Romans 15:13 (v4) Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit.
- 1 Corinthians 13:1 (v4) If I speak with the languages of men and of angels, but don’t have love, I have become sounding brass, or a clanging cymbal.
- 1 Corinthians 13:8 (v4) Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where…
- 1 Corinthians 14:26-32 (v4) What is it then, brothers? When you come together, each one of you has a psalm, has a teaching, has a revelation, has another language, or…
- Exodus 15:11 (v11) Who is like you, Yahweh, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders?
- Luke 4:1 (v4) Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness
- John 20:22 (v4) When he had said this, he breathed on them, and said to them, “Receive the Holy Spirit!
- Acts 2:12 (v7) They were all amazed, and were perplexed, saying to one another, “What does this mean?”
- Acts 4:8 (v4) Then Peter, filled with the Holy Spirit, said to them, “You rulers of the people, and elders of Israel,
- 1 Corinthians 14:18 (v4) I thank my God, I speak with other languages more than you all.
- Colossians 1:23 (v5) if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the Good News which you heard,…
- Acts 6:5 (vv4, 10) These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon,…
- Acts 16:6 (vv9–10) When they had gone through the region of Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word in Asia.
- Acts 18:2 (vv9–10) He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius…
- Numbers 11:25-29 (v4) Yahweh came down in the cloud, and spoke to him, and took of the Spirit that was on him, and put it on the seventy elders. When the Spirit…
- 2 Samuel 23:2 (v4) “Yahweh’s Spirit spoke by me. His word was on my tongue.
- Job 9:10 (v11) He does great things past finding out; yes, marvelous things without number.
- Psalms 26:7 (v11) that I may make the voice of thanksgiving to be heard and tell of all your wondrous deeds.
- Psalms 78:4 (v11) We will not hide them from their children, telling to the generation to come the praises of Yahweh, his strength, and his wondrous deeds…
- Isaiah 28:11 (v4) But he will speak to this nation with stammering lips and in another language,
- Isaiah 59:21 (v4) “As for me, this is my covenant with them,” says Yahweh. “My Spirit who is on you, and my words which I have put in your mouth shall not…
- Jeremiah 25:24 (v11) and all the kings of Arabia, all the kings of the mixed people who dwell in the wilderness;
- Zechariah 8:23 (v10) Yahweh of Armies says: “In those days, ten men will take hold, out of all the languages of the nations, they will take hold of the skirt of…
- Luke 1:15 (v4) For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even…
- Acts 1:8 (v4) But you will receive power when the Holy Spirit has come upon you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and…
- Acts 1:11 (v7) who also said, “You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky, will come…
- Acts 6:3 (v4) Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this…
- Acts 11:15 (v4) As I began to speak, the Holy Spirit fell on them, even as on us at the beginning.
- 1 Corinthians 12:28-30 (v4) God has set some in the assembly: first apostles, second prophets, third teachers, then miracle workers, then gifts of healings, helps,…
- 1 Corinthians 14:5 (v4) Now I desire to have you all speak with other languages, but rather that you would prophesy. For he is greater who prophesies than he who…
- 2 Timothy 1:15 (v9) This you know, that all who are in Asia turned away from me, of whom are Phygelus and Hermogenes.
- Titus 1:12 (v11) One of them, a prophet of their own, said, “Cretans are always liars, evil beasts, and idle gluttons.”
- Hebrews 2:4 (v11) God also testifying with them, both by signs and wonders, by various works of power and by gifts of the Holy Spirit, according to his own…
- 1 Peter 1:12 (v4) To them it was revealed, that they served not to themselves, but to you, in these things, which now have been announced to you through…
- Revelation 1:4 (v9) John, to the seven assemblies that are in Asia: Grace to you and peace from God, who is and who was and who is to come; and from the seven…
- Acts 6:9 (vv9–10) But some of those who were of the synagogue called “The Libertines”, and of the Cyrenians, of the Alexandrians, and of those of Cilicia and…
- Genesis 14:1 (v9) In the days of Amraphel, king of Shinar; Arioch, king of Ellasar; Chedorlaomer, king of Elam; and Tidal, king of Goiim,
- Genesis 24:10 (v9) The servant took ten of his master’s camels, and departed, having a variety of good things of his master’s with him. He arose, and went to…
- Exodus 23:16 (v5) And the feast of harvest, the first fruits of your labors, which you sow in the field; and the feast of ingathering, at the end of the…
- Deuteronomy 2:25 (v5) Today I will begin to put the dread of you and the fear of you on the peoples who are under the whole sky, who shall hear the report of…
- 1 Kings 10:15 (v11) in addition to that which the traders brought, and the traffic of the merchants, and of all the kings of the mixed people, and of the…
- 2 Kings 17:6 (v9) In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away to Assyria, and placed them in Halah, and on the…
- 2 Chronicles 17:11 (v11) Some of the Philistines brought Jehoshaphat presents and silver for tribute. The Arabians also brought him flocks, seven thousand seven…
- 2 Chronicles 26:7 (v11) God helped him against the Philistines, and against the Arabians who lived in Gur Baal, and the Meunim.
- Psalms 40:5 (v11) Many, Yahweh, my God, are the wonderful works which you have done, and your thoughts which are toward us. They can’t be declared back to…
- Psalms 71:17 (v11) God, you have taught me from my youth. Until now, I have declared your wondrous works.
- Psalms 77:11 (v11) I will remember Yah’s deeds; for I will remember your wonders of old.
- Psalms 89:5 (v11) The heavens will praise your wonders, Yahweh, your faithfulness also in the assembly of the holy ones.
- Psalms 96:3 (v11) Declare his glory among the nations, his marvelous works among all the peoples.
- Psalms 107:8 (v11) Let them praise Yahweh for his loving kindness, for his wonderful deeds to the children of men!
- Psalms 107:15 (v11) Let them praise Yahweh for his loving kindness, for his wonderful deeds to the children of men!
- Psalms 107:21 (v11) Let them praise Yahweh for his loving kindness, for his wonderful deeds to the children of men!
- Psalms 111:4 (v11) He has caused his wonderful works to be remembered. Yahweh is gracious and merciful.
- Psalms 136:4 (v11) to him who alone does great wonders; for his loving kindness endures forever:
- Isaiah 11:11 (v9) It will happen in that day that the Lord will set his hand again the second time to recover the remnant that is left of his people from…
- Isaiah 13:20 (v11) It will never be inhabited, neither will it be lived in from generation to generation. The Arabian will not pitch a tent there, neither…
- Isaiah 25:1 (v11) Yahweh, you are my God. I will exalt you! I will praise your name, for you have done wonderful things, things planned long ago, in complete…
- Isaiah 28:29 (v11) This also comes out from Yahweh of Armies, who is wonderful in counsel, and excellent in wisdom.
- Isaiah 66:18 (v5) “For I know their works and their thoughts. The time comes that I will gather all nations and languages, and they will come, and will see…
- Jeremiah 3:2 (v11) “Lift up your eyes to the bare heights, and see! Where have you not been lain with? You have sat waiting for them by the road, as an…
- Daniel 4:2-3 (v11) It has seemed good to me to show the signs and wonders that the Most High God has worked toward me. How great are his signs! How mighty are…
- Daniel 8:2 (v9) I saw the vision. Now it was so, that when I saw, I was in the citadel of Susa, which is in the province of Elam. I saw in the vision, and…
- Micah 3:8 (v4) But as for me, I am full of power by Yahweh’s Spirit, and of judgment, and of might, to declare to Jacob his disobedience, and to Israel…
- Zechariah 8:18 (v5) The word of Yahweh of Armies came to me.
- Zechariah 8:20 (v10) Yahweh of Armies says: “Many peoples, and the inhabitants of many cities will yet come;
- Matthew 24:14 (v5) This Good News of the Kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come.
- Luke 1:41 (v4) When Elizabeth heard Mary’s greeting, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit.
- Luke 1:67 (v4) His father Zacharias was filled with the Holy Spirit, and prophesied, saying,
- Luke 17:24 (v5) for as the lightning, when it flashes out of one part under the sky, shines to another part under the sky; so will the Son of Man be in his…
- Luke 21:15 (v4) for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict.
- Luke 24:18 (v5) One of them, named Cleopas, answered him, “Are you the only stranger in Jerusalem who doesn’t know the things which have happened there in…
- John 7:52 (v7) They answered him, “Are you also from Galilee? Search, and see that no prophet has arisen out of Galilee.”
- John 12:20 (v5) Now there were certain Greeks among those that went up to worship at the feast.
- Acts 2:1 (v5) Now when the day of Pentecost had come, they were all with one accord in one place.
- Acts 6:8 (v4) Stephen, full of faith and power, performed great wonders and signs among the people.
- Acts 8:27 (v5) He arose and went; and behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was…
- Acts 10:2 (v5) a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God.
- Acts 10:7 (v5) When the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier of those who waited on…
- Acts 11:24 (v4) For he was a good man, and full of the Holy Spirit and of faith, and many people were added to the Lord.
- Acts 13:13 (v10) Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia. John departed from them and returned to Jerusalem.
- Acts 13:43 (v10) Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged…
100 distinct cross-references across this passage (172 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (28 sources)
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John Calvin 1540 · Public Domain On vv4, 5, 6, 11 4. They began to speak He showeth that the…
4. They began to speak He showeth that the effect did appear presently, and also to what use their tongues were to be framed and applied, But because Luke setteth down shortly after, that strangers out of divers countries did marvel, because that every one of them did hear the apostles speaking in their own tongue, some think that they spoke not in divers tongues, but that they did all understand that which was spoken in one tongue, as well as if they should hear their natural tongue. Therefore, they think that one and the same sound of the voice was diversely distributed amongst the hearers. Another conjecture they have, because Peter made one sermon in the audience of many gathered together out of divers countries, who could not understand his speech (and language,) unless another voice should come unto their ears than that which proceeded out of his mouth. But we must first note that the disciples spoke indeed with strange tongues; otherwise the miracle had not been wrought in them, but in the hearers. So that the similitude should have been false whereof he made mention before; neither should the Spirit have been given so much to them as to others. Again, we hear how Paul giveth thanks to God, that he speaketh with divers tongues, (1 Corinthians 14:18.) Truly he challengeth to himself both the understanding, and also the use thereof. Neither did he attain to this skill by his own study and industry, but he had it by the gift of the Spirit. In the same place he affirmeth that it is an especial gift, wherewith all men are not endued. I suppose that it doth manifestly appear hereby that the apostles had the variety and understanding of tongues given them, that they might speak unto the Greeks in Greek, unto the Italians in the Italian tongue, and that they might have true communication (and conference) with their hearers. Notwithstanding, I leave it indifference whether there was any second miracle wrought or no, so that the Egyptians and Elamites did understand Peter speaking in the Chaldean tongue, as if he did utter divers voices. For there be some conjectures which persuade me thus to think, and yet not so firm but that they may be refuted. For it may be that they spoke with divers tongues, as they light upon this man or that, and as occasion was offered, and as their languages were diverse. Therefore, it was a manifest miracle, when they saw them ready to speak divers languages. As touching Peter’s sermon, it might be understood of the greater part of men wheresoever they were born; for it is to be thought that many of those which came to Jerusalem were skillful in the Chaldean tongue. Again, it shall be nothing inconvenient if we say that he spoke also in other tongues. Although I will not much stand about this matter; so that this be out of doubt, that the apostles changed their speech.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv4, 8, 10 He calleth them other tongues, which were not the…
He calleth them other tongues, which were not the same which the Apostles used commonly, and Mark calleth them new tongues.
Hereby were understood that the Apostles used not now one tongue, and then another by haphazard and at all adventure, or as fantastical men used to do, but with good consideration of their hearers: and to be short, that they spake nothing but as the holy Ghost governed their tongues.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–10 4 And they were all filled with the Holy…
4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
Ver. 4. As the Spirit gave them utterance] αποφθεγγεσθαι, to utter divine apothegms, grave and gracious sentences, or rather oracles; those Magnalia Dei, great things of God, Act 2:11; Mirabilia legis, Great things of the law, Psa 119:18. {2Pe 1:21} Cedro digna et Cerite cera. Horat.
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And they were all filled with the Holy Ghost] And so gifted for their offices and employments in the Church. The heathens tell us that Hesiod, being filled with a sudden inspiration by the Muses, became of a sordid neatherd a most skilful poet. And Cicero saith, no man ever grew famous sine aliquo afflatu divino, without some inbreathing from on high.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–11 Filled with the Holy Ghost; those gifts and graces…
Filled with the Holy Ghost; those gifts and graces which proceeded from him; the apostles having them all in a more excellent manner than formerly, and the gift of tongues superadded.
With other tongues, than what were vernacular or natural to them.
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As the Spirit gave them utterance; apofyeggesyai, signifies more than barely to speak, implying they speak each language in its perfection, after an excellent, eloquent, and powerful manner, as from the Holy Ghost, whose works are perfect; non vox hominem sonat.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v5 The fame of the foregoing miraculous operation of the…
The fame of the foregoing miraculous operation of the Holy Spirit being instantly spread abroad in Jerusalem, and there being present at that time great multitudes of Jews, who had come from all parts of Judea, to the feast of Pentecost, and also many other Jews and proselytes born in other nations, in Mesopotamia, Cappadocia, Phrygia, and Pamphilia, who were now come up to worship the true God at Jerusalem; when they heard the apostles speak in their own language, which they never understood before, the wonderful works of God, in the death, resurrection, and ascension of the Lord Jesus Christ; some of them wondered to hear illiterate men speaking all languages; others derided the miracle, and imputed to drunkenness.
Here note, 1. The wisdom and providence of Almighty God, in so ordering the first publication of the gospel, that the fame thereof, and of that convincing miracle which gave authority thereunto, might be carried unto all nations by so many eye and ear-witnesses, as were worshipping at Jerusalem at this time: For there were now sojourning at Jerusalem, men out of every nation under heaven; that is, of every nation, where any Jews were scattered at this time throughout the world, there were some particular persons come up now to Jerusalem to worship God.
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Note, 2. The commendatory character given of those persons, who from their several countries came up to the house of God in Jerusalem, to worship him there; they are styled devout men: And they received from God the reward of their piety and devotion. Had they staid at home, as many of their brethren no doubt did, they had not been witnesses of so wonderful and miracle for the confirmation of their faith as now they were.
Yet note, 3. The different influence and effect which this miracle of the Holy Spirit’s descent in fiery cloven tongues, had upon the minds of the people in Jerusalem. Some were struck into an extacy of admiration and awful wonder; others (the Scribes and Pharisees probably) scornfully deride, and impute the miracle to drunkenness, saying, These men are full of new wine. A senseless slander; for though excess of wine may give a man more tongue, yet not more tongues.
O! how have the holy operations of the blessed Spirit from the beginning been slandered and blasphemed; accounted the effects of drunkenness then, of enthusiasm or melancholy now!
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v5 We have here an account of the public notice…
We have here an account of the public notice that was taken of this extraordinary gift with which the disciples were all on a sudden endued. Observe,
I. The great concourse of people that there was now at Jerusalem, it should seem more than was usual at the feast of pentecost. There were dwelling or abiding at Jerusalem Jews that were devout men, disposed to religion, and that had the fear of God before their eyes (so the word properly signifies), some of them proselytes of righteousness, that were circumcised, and admitted members of the Jewish church, others only proselytes of the gate, that forsook idolatry, and gave up themselves to the worship of the true God, but not to the ceremonial law; some of those that were at Jerusalem now, out of every nation under heaven, whither the Jews were dispersed, or whence proselytes were come. The expression is hyperbolical, denoting that there were some from most of the then known parts of the world; as much as ever Tyre was, or London is, the rendezvous of trading people from all parts, Jerusalem at that time was of religious people from all parts. Now, 1. We may here see what were some of those countries whence those strangers came (Act 2:9-11), some from the eastern countries, as the Parthians, Medes, Elamites, and dwellers in Mesopotamia, the posterity of Shem; thence we come in order to Judea, which ought to be mentioned, because, though the language of those in Judea was the same with that which the disciples spoke, yet, before, they spoke it with the north-country tone and dialect (Thou art a Galilean, and thy speech betrays thee), but now they spoke it as correctly as the inhabitants of Judea themselves did. Next come the inhabitants of Cappadocia, Pontus, and that country about Propontis which was particularly called Asia, and these were the countries in which those strangers were scattered to whom St. Peter writes. Pe1 1:1. Next come the dwellers in Phrygia and Pamphylia, which lay westward, the posterity of Japhet, as were also the strangers of Rome; there were some also that dwelt in the southern parts of Egypt, in the parts of Libya about Cyrene; there were also some from the island of Crete, and some from the deserts of Arabia; but they were all either Jews originally, dispersed into those countries; or proselytes to the Jewish religion, but natives of those countries. Dr. Whitby observes that the Jewish writers about this time, as Philo and Josephus, speak of the Jews as dwelling every where through the whole earth; and that there is not a people upon earth among whom some Jews do not inhabit. 2. We may enquire what brought all those Jews and proselytes together to Jerusalem at this time: not to make a transient visit thither to the feast of pentecost, for they are said to dwell there. They took lodgings there, because there was at this time a general expectation of the appearing of the Messiah; for Daniel's weeks had just now expired, the sceptre had departed from Judah, and it was then generally thought that the kingdom of God would immediately appear, Luk 19:11. This brought those who were most zealous and devout to Jerusalem, to sojourn there, that they might have an early share in the kingdom of the Messiah and the blessings of that kingdom.
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II. The amazement with which these strangers were seized when they heard the disciples speak in their own tongues. It should seem, the disciples spoke in various languages before the people of those languages came to them; for it is intimated (Act 2:6) that the spreading of the report of this abroad was that which brought the multitude together, especially those of different countries, who seem to have been more affected with this work of wonder than the inhabitants of Jerusalem themselves.
1. They observe that the speakers are all Galileans, that know no other than their mother tongue (Act 2:7); they are despicable men, from whom nothing learned nor polite is to be expected. God chose the weak and foolish things of the world to confound the wise and mighty. Christ was thought to be a Galilean, and his disciples really were so, unlearned and ignorant men.
2. They acknowledge that they spoke intelligibly and readily their own language (which they were the most competent judges of), so correctly and fluently that none of their own countrymen could speak it better: We hear every man in our own tongue wherein we were born (Act 2:8), that is, we hear one or other of them speak our native language. The Parthians hear one of them speak their language, the Medes hear another of them speak theirs; and so of the rest; Act 2:11, We do hear them speak in our tongues the wonderful works of God. Their respective languages were not only unknown at Jerusalem, but probably despised and undervalued, and therefore it was not only a surprise, but a pleasing surprise, to them to hear the language of their own country spoken, as it naturally is to those that are strangers in a strange land. (1.) The things they heard the apostles discourse of were the wonderful works of God, megaleia tou Theou - Magnalia Dei, the great things of God. It is probable that the apostles spoke of Christ, and redemption by him, and the grace of the gospel; and these are indeed the great things of God, which will be for ever marvellous in our eyes. (2.) They heard them both praise God for these great things and instruct the people concerning these things, in their own tongue, according as they perceived the language of their hearers, or those that enquired of them, to be. Now though, perhaps, by dwelling some time at Jerusalem, they were got to be so much masters of the Jewish language that they could have understood the meaning of the disciples if they had spoken that language, yet, [1.] This was more strange, and helped to convince their judgment, that this doctrine was of God; for tongues were for a sign to those that believed not, Co1 14:22. [2.] It was more kind, and helped to engage their affections, as it was a plain indication of the favour intended to the Gentiles, and that the knowledge and worship of God should no longer be confined to the Jews, but the partition-wall should be broken down; and this is to us a plain intimation of the mind and will of God, that the sacred records of God's wonderful works should be preserved by all nations in their own tongue; that the scriptures should be read, and public worship performed, in the vulgar languages of the nations.
3. They wonder at it, and look upon it as an astonishing thing (Act 2:12): They were all amazed, they were in an ecstacy, so the word is; and they were in doubt what the meaning of it was, and whether it was to introduce the kingdom of the Messiah, which they were big with the expectation of; they asked themselves and one another ti an theloi touto einai; - Quid hoc sibi vult? - What is the tendency of this? Surely it is to dignify, and so to distinguish, these men as messengers from heaven; and therefore, like Moses at the bush, they will turn aside, and see this great sight.
III. The scorn which some made of it who were natives of Judea and Jerusalem, probably the scribes and Pharisees, and chief priests, who always resisted the Holy Ghost; they said, These men are full of new wine, or sweet wine; they have drunk too much this festival-time, Act 2:13. Not that they were so absurd as to think that wine in the head would enable men to speak languages which they never learned; but these, being native Jews, knew not, as the others did, that what was spoken was really the languages of other nations, and therefore took it to be gibberish and nonsense, such as drunkards, those fools in Israel, sometimes talk. As when they resolved not to believe the finger of the Spirit in Christ's miracles, they turned it off with this, "He casteth out devils by compact with the prince of the devils;" so, when they resolved not to believe the voice of the Spirit in the apostles' preaching, they turned it off with this, These men are full of new wine. And, if they called the Master of the house a wine-bibber, no marvel if they so call those of his household.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–11 And they were all filled with the Holy Ghost,....…
And they were all filled with the Holy Ghost,.... With the gifts of the Holy Spirit; they had received the Spirit before, as a Spirit of grace, and were endowed with great gifts; but now they had great plenty of them, a large abundance; they were like vessels filled to the brim; they were as it were covered with them; there was an overflow of them upon them; and now it was, that they were baptized with him; See Gill on Act 1:5. Not only the twelve apostles, but the seventy disciples; and it may be all the hundred and twenty, that were together, even women as well as men: Act 2:17.
And began to speak with other tongues; besides, and different from that in which they were born and brought up, and usually spake; they spake divers languages, one spoke one language, and another, another; and the same person spoke with various tongues, sometimes one language, and sometimes another. These are the new tongues, Christ told them they should speak with, Mar 16:17 such as they had never heard, learned, nor known before:
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as the Spirit gave them utterance; they did not utter anything of themselves, and what came into their minds, things of little or no importance; nor in a confused and disorderly manner; but they were wise and weighty sentences they delivered, as the word signifies; even the wonderful works of God, Act 2:11 the great doctrines of the Gospel; and though in different languages, yet in a very orderly and distinct manner, so as to be heard and understood by the people. The Vulgate Latin and Ethiopic versions read, "as the Holy Spirit", &c.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4, 5, 6, 9, 10, 11 And they began to speak with other tongues -…
And they began to speak with other tongues - The miracle was not in the ears of the hearers, (as some have unaccountably supposed,) but in the mouth of the speakers. And this family praising God together, with the tongues of all the world, was an earnest that the whole world should in due time praise God in their various tongues. As the Spirit gave them utterance - Moses, the type of the law, was of a slow tongue; but the Gospel speaks with a fiery and flaming one.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4–11 Verse 4. To speak with other tongues] At the…
Verse 4. To speak with other tongues] At the building of Babel the language of the people was confounded; and, in consequence of this, they became scattered over the face of the earth: at this foundation of the Christian Church, the gift of various languages was given to the apostles, that the scattered nations might be gathered; and united under one shepherd and superintendent (επισκοπος) of all souls.
As the Spirit gave them utterance.] The word αποφθεγγεσθαι seems to imply such utterance as proceeded from immediate inspiration, and included oracular communications.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4–5 Act 2:4. They were all filled with the Holy…
Act 2:4. They were all filled with the Holy Ghost — That is, all the one hundred and twenty, as appears from Act 2:1. At the time of this wonderful appearance, this whole company were abundantly replenished with both the gifts and graces of the Holy Spirit, not only in order to their own salvation, but also and especially to qualify them to be Christ’s witnesses to mankind, both Jews and Gentiles, according to his promise, Act 1:1; Act 1:8. They were filled with the graces of the Spirit, and were more than ever under its sanctifying influences; were now holy, and heavenly, and spiritual; more weaned from this world, and better acquainted with the other. They were more filled with the comforts of the Spirit, rejoiced more than ever in the love of Christ, and the hope of heaven, and in it all their griefs and fears were swallowed up. They were also, 2d, In proof of this, filled with the gifts of the Holy Ghost, which is especially meant here: they were endued with miraculous powers for the furtherance of the gospel. It seems evident that not the twelve apostles only, but all the one hundred and twenty disciples were endowed with the extraordinary gifts of the Holy Ghost at this time; all the seventy disciples, who were apostolical men, and employed in the same work, and all the rest that were to preach the gospel; for it is said expressly, (Eph 4:8; Eph 4:11,) that when Christ ascended on high, (which refers to this here, Act 2:33,) he gave gifts unto men, not only some apostles, such were the twelve; but some prophets, and some evangelists, many of the seventy disciples, itinerant preachers; and some pastors and teachers, settled in particular churches, as we may suppose some of these afterward were. And began to speak with other tongues — To speak languages of which they had before been entirely ignorant. For this miracle was not in the ears of the hearers, as some have unaccountably supposed, but in the mouths of the speakers. The meaning is not, that one was enabled to speak one language, and another another, as it was with the several families that were dispersed from Babel; but every one was enabled to speak divers languages as he should have occasion to use them. And we may suppose that they not only understood what they themselves said, but understood one another too, which the builders at Babel did not, Gen 11:7. They did not speak now and then a word of another tongue, or stammer out some broken sentences, but spoke each language which they spoke as readily, properly, and elegantly, as if it had been their mother tongue: for whatever was produced by miracle was the best of the kind. They spake not from any previous thought, but as the Spirit gave them utterance — He furnished them with the matter, as well as the language. And this family, praising God together with the tongues of all the world, was an earnest that the whole world should, in due time, praise God in their various tongues. Now observe here, reader, 1st, This was a very great and stupendous miracle, a miracle upon men’s minds: for in the mind ideas are conceived, and words are framed: a miracle, with regard to every individual, and every language, thus communicated to that individual, equal to that of giving speech to persons born deaf and dumb, concerning which, see the note on Mat 15:30. These disciples had not only never learned any of these languages, but had never learned any foreign tongue, which if they had done, the acquisition of these might have been thereby facilitated. Nay, for aught that appears to the contrary, most of them had never so much as heard any of these languages spoken, or had any idea of them. 2d, It was a peculiarly proper, needful, and useful miracle. The language these disciples spoke was Syriac, or rather Chaldaio-Syriac, a dialect of the Hebrew; so that their being endued with this gift was necessary, even for their understanding both the Hebrew, in which the Old Testament was originally written, and the Greek, in which the New Testament was to be written. But that was not all: they were commissioned to preach the gospel to every creature, to disciple all nations. But here an insuperable difficulty meets them at the very threshold: how shall they be made acquainted with the several languages of the nations to which they are sent, so as to speak intelligibly to them all. It would be the work of the life of any of them to learn their languages. Hence, to prove that Christ would give authority to preach to the nations, he gives ability to his servants to preach to them in their own languages. And it should seem that this was, at least in part, the accomplishment of the promise which Christ made to his disciples, Joh 14:12. Greater works than these shall ye do, because I go unto the Father; for this gift of tongues may well be reckoned, all things considered, a greater work than any of the miraculous cures which Christ wrought. It is observed by Dr. Lightfoot, that as the division of tongues at Babel once introduced confusion, and was the means of casting off the Gentiles from the knowledge of the true God; so now, there was a remedy provided by the gift of tongues at Zion, to bring the Gentiles out of darkness into light, and to destroy the veil which had been spread over all nations. And Archbishop Tillotson thought it probable, if the conversion of infidels to Christianity were sincerely and vigorously attempted by men of honest and disinterested minds, God would, in an extraordinary way, countenance such attempts by giving all proper assistance, as he did to the first preachers of the gospel.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4–11 Were all filled with the Holy Ghost - Were…
Were all filled with the Holy Ghost - Were entirely under his sacred influence and power. See the notes on Luk 1:41, Luk 1:67. To be filled with anything is a phrase denoting that all the faculties are pervaded by it, engaged in it, or under its influence, Act 3:10, “Were filled with wonder and amazement”; Act 5:17, “Filled with indignation”; Act 13:45, “Filled with envy”; Act 2:4, “Filled with joy and the Holy Spirit.”
Began to speak with other tongues - In other languages than their native tongue. The languages which they spoke are specified in Act 2:9-11.
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As the Spirit gave them utterance - As the Holy Spirit gave them power to speak. This language implies plainly that they were now endued with a faculty of speaking languages which they had not before learned. Their native tongue was that of Galilee, a somewhat barbarous dialect of the common language used in Judea - the Syro-Chaldaic. It is possible that some of them might have been partially acquainted with the Greek and Latin, as each of those languages was spoken among the Jews to some extent; but there is not the slightest evidence that they were acquainted with the languages of the different nations afterward specified. Various attempts have been made to account for this remarkable phenomenon without supposing it to be a miracle. But the natural and obvious meaning of the passage is, that they were endowed by the supernatural power of the Holy Spirit with ability to speak foreign languages, and languages to them before unknown. It does not appear that each one had the power of speaking all the languages which are specified Act 2:9-11, but that this ability was among them, and that together they could speak these languages, probably some one and some another. The following remarks may perhaps throw some light on this remarkable occurrence:
(1) It was predicted in the Old Testament that what is here stated would occur in the times of the Messiah. Thus, in Isa 28:11, “With ...another tongue will he speak unto this people.” Compare 1Co 14:21 where this passage is expressly applied to the power of speaking foreign languages under the gospel.
(2) It was promised by the Lord Jesus that they should have this power, Mar 16:17, “These signs shall follow them that believe ...they shall speak with new tongues.”
(3) The ability to do it existed extensively and long in the church, 1Co 12:10-11, “To another divers kinds of tongues; to another the interpretation of tongues: all these worketh that one and the self-same Spirit”; Act 2:28, “God hath set in the church ...diversities of tongues.” Compare also Act 2:30, and Act 14:2, Act 14:4-6, Act 14:9,Act 14:13-14; Act 14:18-19, Act 14:22-23, Act 14:27, Act 14:39. From this it appears that the power was well known in the church, and was not confined to the apostles. This also may show that in the case in the Acts , the ability to do this was conferred on other members of the church as well as the apostles.
(4) It was very important that they should be endowed with this power in their great work. They were going forth to preach to all nation; and though the Greek and Roman tongues were extensively spoken, yet their use was not universal, nor is it known that the apostles were skilled in those languages. To preach to all nations, it was indispensable that they should be able to understand their language. And in order that the gospel might be rapidly propagated through the earth, it was necessary that they should be endowed with ability to do this without the slow process of being compelled to learn them. It will contribute to illustrate this to remark that one of the principal hindrances in the spread of the gospel now arises from the inability to speak the languages of the nations of the earth, and that among missionaries of modern times a long time is necessarily spent in acquiring the language of a people before they are prepared to preach to them.
(5) One design was to establish the gospel by means of miracles. Yet no miracle could be more impressive than the power of conveying their sentiments at once in all the languages of the earth. When it is remembered what a slow and toilsome process it is to learn a foreign tongue, this would I be regarded by the pagan as one of the most striking miracles which could be performed, 1Co 14:22, 1Co 14:24-25.
(6) The reality and certainty of this miracle is strongly attested by the early triumphs of the gospel. That the gospel was early spread over all the world, and that, too, by the apostles of Jesus Christ, is the clear testimony of all history. They preached it in Arabia, Greece, Syria, Asia, Persia, Africa, and Rome. Yet how could this have been effected without a miraculous power of speaking the languages used in all those places? Now, it requires the toil of many years to speak in foreign languages; and the recorded success of the gospel is one of the most striking attestations to the fact of the miracle that could be conceived.
(7) The corruption of language was one of the most decided effects of sin, and the source of endless embarrassments and difficulties, Gen. 11: It is not to be regarded as wonderful that one of the effects of the plan of recovering people should be to show the power of God over all evil, and thus to furnish striking evidence that the gospel could meet all the crimes and calamities of people. And we may add,
(8) That from this we see the necessity now of training people who are to be missionaries to other lands. The gift of miracles is withdrawn. The apostles, by that miracle, simply were empowered to speak other languages. That power must still be had if the gospel is to be preached. But it is now to be obtained, not by miracle, but by stow and careful study and toil. If possessed, people must be taught it. And as the church is bound Mat 28:19 to send the gospel to all nations, so it is bound to provide that the teachers who shall be sent forth shall be qualified for their work. Hence, one of the reasons of the importance of training men for the holy ministry.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v4 Began to speak divers tongues. Perhaps the apostles spoke…
Began to speak divers tongues. Perhaps the apostles spoke only their own tongue, and the miracle consisted in each one’s understanding it as if they spoke it in his language. (St. Gregory of Nazianzus, orat. xliv.) --- But St. Augustine and most others, understand the text literally; though the apostles had not this gift on all occasions, nor on all subjects, and therefore sometimes stood in need of interpreters. See St. Augustine, in Psalm xvii.; Expos. 2.; and Serm. 188. --- The same Father observes, that the conversion of all nations to the Church, and their being united in one faith, all having one language or confession, is a perpetuation of the same miracle in the Church.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v5 Contents:—The amazement of the multitude, when the disciples spake…
B.— THE VARIOUS IMPRESSIONS WHICH WERE MADE BY THE EVENT ON JEWS WHO CAME FROM FOREIGN COUNTRIES, ESPECIALLY WHEN THE DISCIPLES, FILLED WITH THE SPIRIT, SPAKE WITH OTHER TONGUES
Act_2:5-13
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Contents:—The amazement of the multitude, when the disciples spake with other tongues; Jews from various countries, in which many different languages prevailed, heard their own respective languages from the lips of the disciples; while large numbers seriously reflected on the matter, others mocked, as if the disciples were drunken.
5And there were dwelling at Jerusalem, Jews, devout men, out of every nation underheaven. 6Now when this was noised abroad3 [when this sound issued forth], the multitude came together, and were confounded,4 because that every man heard them speakin his own language [dialect]. 7And they were all [omit all]5 amazed and marvelled, saying, [and said] one to another,6 Behold, are not all these which [who] speak Galileans?8And how [then] hear we [them] every man in our own tongue [dialect],wherein we were born? 9Parthians, and Medes, and Elamites, and the dwellers in [inhabitants of] Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia,10Phrygia, and Pamphylia, in Egypt, and in the parts [regions] of Libya about Cyrene,and strangers of Rome [the Romans here present], Jews and proselytes, 11Cretes and Arabians, [:] we do hear them speak in [with] our tongues the wonderful works [great deeds] of God.[!] 12And they were all amazed, and were in doubt, saying, [and said] one to another, What meaneth this [What then can this be]?7 13Others mocking8 said, These men [They] are full of new [sweet, γλεν͂κονς] wine.
EXEGETICAL AND CRITICAL
Act_2:5-6. a. When this was noised abroad [When this sound, etc.].—The sound attracted the attention of large numbers of persons; all these assembled in the vicinity of the spot where the disciples had met together. We cannot, with Brenz, Calvin, Grotius, and others, understand ἡ φωνὴ αν̓́τη, to mean the rumor which was spread concerning the event, (φωνὴ is not φήμη), nor can we, with Kuinoel, Bleek, and others, refer it to the loudness of the speaking with tongues; for if this were the meaning, λαλεῖν in Act_2:4 would be the term applied to loud cries, and, besides, φωνὴ would necessarily be used in the plural number. On the contrary, nothing but ἦχος in Act_2:2 can be meant by φωνὴ αὕτη, as all recent interpreters admit. This loud sound from heaven, which Luke compares to the rushing noise of a mighty wind, was not audible in the interior of that house alone, as most interpreters have, without any reason, inferred from Act_2:2-3; the former verse does not give the least intimation of such a circumstance. The sound was, on the contrary, heard in the city within a large circuit: [“probably over all Jerusalem.” Alf.]; at the same time, it was noticed that the heavenly sound “struck in,” if we may use that expression, at the spot in which the disciples were assembled: the multitude were, consequently, attracted in that direction. It is obvious from this statement that Neander’s explanation, according to which an earthquake drove the people from their houses, rests on a gratuitous assumption. And Lange’s conjecture, also, that none but those who were rightly disposed in spirit, were influenced by the voice from heaven to sympathize with the disciples, and gather together in the same place, is unsupported by the text before us, and the entire context.
b. The multitude came together.—Large numbers came together and listened to the disciples, who, filled with the Holy Ghost, spake with tongues in this wonderful manner. What distinct conception can we form of the whole occurrence? The text does not furnish precise information, and the alleged impossibility of forming a distinct and clear conception of the whole process, has even led some writers to deny the historical truth of the event itself. Such a decision is hasty and unwise. As Luke himself has not furnished the details of the occurrence, we shall not venture to say: It took place thus, or thus, and not otherwise! That it is possible to furnish a clear and coherent account of the whole transaction. cannot be reasonably denied, even if some of the details which are interwoven, should appear less probable than others. It is, for instance, possible, that the disciples were at first assembled in a large apartment of a certain house, of which we have no other knowledge; as soon as the Spirit was poured out upon them, and they began to speak with tongues, praising and glorifying God in an inspired and exalted frame of mind, they may have proceeded to the outside, and there continued to speak in the presence of the rapidly increasing number of hearers. If, moreover, the house was in the immediate vicinity of one of the more extensive public places or squares of the city, a great multitude could easily find sufficient room. It was doubtless under such circumstances that Peter delivered the subsequent address, Act_2:14 ff.
Act_2:7-8. They were all amazed, and marvelled.—Luke gives prominence to the fact that the multitude included persons from very many foreign countries, and describes it in the customary amplifying style: ἀπὸ παντὸς ἔθνονς τῶν ν̔πὸ τὸν ον̓ρανόν, Act_2:5; we have no reason, especially when we refer to Act_2:9-11, to interpret these words in their strict and literal sense. These Jewish men “dwelt” (Act_2:5) in Jerusalem (ἦσν κατοικον͂ντες ἐν Ἱερ.). This expression has generally been understood, in recent times, (de Wette, Meyer; Chrysostom, among the early writers) as denoting a permanent abode, a settled residence; it is, further, supposed to refer exclusively to Jews who came from foreign countries, and who, influenced by strong religious attachments (ἄνδρες εν̓λαβεῖς), and, specially, desirous of being near the temple and passing the evening of life in the holy city, had now established their homes in Jerusalem. It is certainly true that κατοικεῖν, according to classical usage, conveys the idea of a fixed residence, and not merely of a sojourn; it refers, specially, to a newly chosen abode, after a former place of residence had been forsaken; passages in the New Testament like Luk_13:4; Act_7:48; Act_9:22, fully conform to this usage. The context, however, here deters us from urging such a signification of the word, since the words κα τοικον͂ντες τὴν Μεσοποτ, etc., Act_2:9, and ἐπιδημον͂ντες ̔ ρωμαῖοι, Act_2:10, distinctly imply that these persons, or at least the majority of them, still resided in foreign countries at that time, and were only temporarily present in Jerusalem on the occasion of the festival: it is possible that some of the number may have established themselves permanently in the city. The term κατοικ. in Act_2:5 is accordingly employed in a somewhat wide sense, and thus the older interpretation [a mere sojourn, κατοικεῖν equivalent to διατρίβειν, Hebr. גּוּר. Tr.] is sustained in its essential features.
Act_2:9-11. a. Parthians and Medes, etc. This list, embracing fifteen countries from which individuals were present, is arranged according to a certain plan which conducts the reader from the north-east to the west, then to the south, and lastly to the west. Still, the writer does not adhere to it rigorously. The first four names embrace the east, or certain countries beyond the Euphrates, to which the nation had been conducted by the Assyrian, and then by the Babylonish Captivity; then, quite unexpectedly, Judea is mentioned. We could not have looked for the insertion of this name at a point where the transition to the provinces of Asia Minor occurs, and the question naturally suggests itself, whether some other geographical name had not originally been introduced here. But the ancient manuscripts afford no information, [no Greek var. lect. occur in the critical editions of Tisch. and Alf,, nor in Cod. Sin.—Tr.] and the conjectures that Idumea, or India, or Bithynia had been mentioned, are altogether idle. The reading adopted by Tertullian and Augustine, that is, Armenia, may possibly have had weightier testimony in its favor. Some commentators adduce the circumstance that Luke wrote in Rome, and considered the geographical position of Judea in the light in which it would appear to Roman readers (Olshausen); others suppose that Judea is mentioned in reference to a difference of dialect, since that of Judea differed from the Galilean dialect of the disciples (Bengel; Meyer). But none of the reasons which they assign for the mention of Judea in a list of names of foreign countries, satisfactorily explains its appearance here, and a certain obscurity still attends the subject.—The next five names are those of as many provinces of Asia Minor; the direction at first is from the east to the west; the third name, Asia, probably represents a narrow district on the coast of the [Ægean] Sea, embracing Mysia, Lydia, and Caria, according to the Roman arrangement of the provinces (Mannert: Geogr. der. Gr. u. Röm. VI. 2. S. 27). The direction is then easterly (Phrygia), and a southern province on the coast [of the Mediterranean] is next mentioned (Pamphylia). We are now conducted far to the south, where two countries in Africa, Egypt and Libya Cyrenaica, are particularized; in both, large numbers of Jews had already resided for several centuries. At length Romans from the distant west are introduced, that is, Jews who dwelt in the city of Rome, and, generally, in the western portions of the Roman Empire, and who now appear in Jerusalem as visitors. The names of the Cretes and Arabians constitute a supplement to the list; but before these are appended, and when, at the close, Luke mentions the Romans. he distinguishes in reference to all the provinces named by him, between those who are Jews by birth (Ἰονδαῖοι) and those who are converted pagans (προσήλυτοι). It is Luke’s main purpose, in giving this list of names of nations and countries, as the context clearly demonstrates, to exhibit the variety of languages and dialects which these foreign Jews and proselytes employed. We have, consequently, no reason to represent the list as inexact in this respect, or even unmeaning (de Wette), on the ground, for instance, that the Greek language was then spoken in the cities of Asia Minor and Egypt, in Cyrene and Crete, and was well understood even in Rome. For every country, and, in some respects, every province had, nevertheless, a dialect peculiar to itself, and it is precisely the difference of dialects (διάλεκτος) to which Luke chiefly refers in Act_2:6; Act_2:8.—It may yet be added, as an obvious circumstance, that this extended enumeration of nations is not designed to be a precise report of the language of the multitude, but is ascribed to them in order to exhibit the great variety of their respective dialects; hence, it can give offence to none except to mere theorists, whose views respecting the historical fidelity of a narrative do not correspond to the exigencies of actual life. [“We have here recorded, not the very words of any individual speaker, but the sum and substance of what all said.” (J. A. Alexander). Tr.]. And the assertion that the whole list, which is found in all the manuscripts, is spurious and a mere interpolation (Ziegler, and others), is a striking instance of arbitrary interpretation and the want of critical tact.
b. We do hear them speak in our tongues.—After the statements made above, scarcely a doubt can remain respecting the meaning of the present passage; it describes the speaking of the disciples in different languages and dialects. The circumstance that the disciples spoke in the particular dialects of the hearers respectively, was precisely the one that confounded the latter, Act_2:6. The terms: ἤκονον εἶς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλον́ντων αν̓τῶν, furnish merely a brief description of the whole scene. It is only a very superficial glance which could suggest the opinion that each one of the disciples had spoken in several different dialects at the same time (Bleek); such an opinion is supported by nothing except the plural λαλον́ντων αν̓τῶν, which, however, is used collectively, and when rationally interpreted, can only mean that while one disciple spoke in one dialect, another employed a different one, so that every foreigner could hear his own dialect spoken by some one of the disciples. And this circumstance created the more astonishment, as the multitude knew that all the speakers were Galileans, Act_2:7. The context, and, especially, the list of names of nations and countries, which is introduced in reference to the manifold languages, demonstrate that this term, Galileans, can also have only been introduced here in reference to language, inasmuch as the Galileans were accustomed to speak the Aramæan [or Syro-Chaldaic] language alone; it cannot have been intended to designate the speakers as disciples of Jesus (which was a later usage of the word), or to refer to the want of intellectual culture which characterized the province. But that these natives of Galilee should express themselves in the many vernacular dialects or languages of foreign Jews and proselytes, who came from Asia, Africa and Europe, and spoke in the Parthian, Phrygian, etc., tongues (Act_2:8; Act_2:11), was an event that amazed and confounded the hearers. No interpretation is in harmony with the context, which assigns to γλῶσσαι any other sense than that of language. The following modes of interpretation are, accordingly, inadmissible:—(1). Those which take γλῶσσα literally, in the sense of tongue, organ of speech [so that that the disciples spoke inarticulately,—Tr.] (Wieseler), that is, of an ecstatic speaking in low tones and inarticulate sounds (Stud. u. Krit. 1838. S. 703 ff.). Bardili and Eichhorn (1786 f.) apply, however, a similar mode of interpretation only to 1 Cor. Acts 14., and not to Acts, Acts 2. Dav. Schulz, on the other hand, explains the word as meaning loud and joyous exclamations and exultant tones (Geistesgaben, 1836), while Baur understands it to mean tongues which the Spirit gave, organs of speech of the Spirit.—(2). According to another class of explanations, which are all likewise untenable, γλῶσσα is equivalent to expression, mode of speech, (J. A. G. Meyer, 1797), or denotes obsolete, foreign or dialectal expressions (Heinrichs; Bleek, in Stud. u. Krit. 1829); but γλῶσσα occurs in such a signification only in the writings of learned Greek grammarians; the whole term: ἑτέραις γλῶσσαις, Act_2:4, besides, would then be redundant and altogether inappropriate.—(3). No other explanation of the word γλῶσσα, accordingly, remains, except that which assigns to it the signification of language, dialect (Olshausen; de Wette; Meyer; Bäumlein; Stud. d. würt. Geistlkt. 1834); it is sustained both by the general usage of the word in question, and by the context. Therefore, Luke describes the disciples as speaking, when filled with the Holy Ghost, in different foreign languages and dialects.
But when this point is decided, another question presents itself: In what manner are we to view the whole occurrence? What is the true, central point, or the substance of the fact itself, viewed objectively? Here again the opinions of interpreters diverge widely. (1). Some suppose that certain of the disciples, who were not natives of Galilee, spoke in the ordinary manner in foreign languages, which were, however, respectively, their own native languages (Paulus; Eichhorn, and others); the only unusual feature, as they allege, was the circumstance that such hymns of praise should be uttered aloud in provincial dialects. This explanation grossly contradicts the text itself, since no reason whatever now remains for the amazement and confusion of mind described in Act_2:6-8; Act_2:11-12, as apparent in the hearers.—(2). Some of the early Christian writers (Gregory Nazianzen; Bede), as well as authors of a later age (Erasmus; Schneckenburger), suppose that the miracle was not one of speech, but of hearing; namely, the disciples simply employed their native language, the Galilean, and the foreigners who listened, being placed in a species of [magnetic] psychical “rapport” [communication, relation], only thought that their own respective languages were spoken by the disciples. But, according to this interpretation, the peculiar feature of the scene is converted into a mere delusion of the hearers, and must, as in the case of the previous explanation, be regarded as a mistake—a supposition which dishonors the character of Sacred History, and is irreconcilable with the statement of the narrator given in Act_2:4.—(3). According to an interpretation of a more recent date, which has been accepted by comparatively large numbers, the true historical element in the narrative is the following: it was not really a speaking in foreign languages, but was “tongue-speaking,” [“the tongue alone, not the ego, spoke” (Kling)—Tr.]. that is to say, it was an involuntary and unconscious use of the tongue in the utterance of the language of prayer by men in a state of the highest mental and moral excitement [Begeisterung], whose words needed an intelligent interpretation, according to 1 Cor. Acts 14. The advocates of this opinion usually assume that this historical element had been converted by tradition into a literal speaking in foreign languages, precisely as the present narrative describes the occurrence. This interpretation is adopted by Baur, de Wette, Hilgenfeld and Meyer; but Meyer, in addition, combines with this interpretation the view of Paulus, stated above (under No. 1), and assumes that some of the speakers who were inspired in this manner, were foreigners, whose “tongue-speaking” was heard in their respective native dialects; this latter explanation contradicts the letter and spirit of the narrative before us in the most positive manner. The decision of the present point depends partly on the parallel passages in the first Epistle to the Corinthians, etc., which treat of the glossolaly [speaking with tongues,], and, partly, on the alleged impossibity of such a miraculous speaking with tongues.
(I). The parallel passages claim respectively, at the outset, an interpretation of their own, independently of each other; of the two, viz. Acts Acts 2, and 1 Cor. Acts 14, neither is to be primarily employed in interpreting the other; but when each has been separately considered, the relation in which they stand to each other can be satisfactorily exhibited, and that relation is an exegetical problem, the solution of which is indispensable. It is true that at a time when commentators generally were inclined to adopt 1 Cor. Acts 14., as their guide in interpreting Acts Acts 2., and when they understood the latter passage as describing an ecstatic speaking with tongues exclusively, Bäumlein adopted an opposite course, and, not without a certain degree of success, explained 1 Cor. Acts 14. as referring to a speaking in foreign languages. Still, the difficulties which attend the explanation of the latter passage, have not in every particular been removed; see the Commentary on the chapter [by C. F. Kling, in a subsequent volume.—Tr.]. The Corinthian and the Pentecostal speaking with tongues coincide in the following points: (1) It was in both cases an extraordinary influence and gift of the Holy Spirit, α χάρισμα, Act_2:4; (2) on both occasions the Spirit of God took possession of the soul of the speaker with great power, insomuch that the free action of the will and the self-consciousness of the latter at last receded; a mental state ensued so strange and mysterious in its character, as to produce on the minds of some spectators the impression, corresponding to their general views, that they beheld a case of drunkenness, while others regarded it as a case of madness; comp. 1. Cor. Act_14:23; (3) in both instances this γλῶσσαις λαλεῖν did not result in a didactic discourse, but was the language of devotion, in which the praise and honor of God were proclaimed.—On the other hand, each case exhibits distinctive features of its own: (1) The speaking of the disciples. Acts 2., was intelligible, and was consequently understood by the hearers without the assistance of others, Act_2:8; Act_2:11, whereas the Corinthian speaking with tongues could not possibly be understood without the aid of an interpreter, 1Co_14:2; 1Co_14:13; 1Co_14:16; 1Co_14:27-28; (2) the speaking described in Acts, Acts 2., was clearly a speaking in foreign languages, whereas not a single distinct and unequivocal expression in 1 Cor. Acts 14, intimates that such was the case in Corinth.—It appears, then, that certain essential features of both occurrences are the same, while important differences between the two are discoverable; we are, consequently, not authorized to assume that the one described in Acts, Acts 2., was necessarily like the other in all its features, and that the differences which are now noticed are merely legendary variations.
(II). Such a mythical interpretation, however, would have scarcely been suggested, if some writers had not likewise assumed that a miraculous gift of tongues is an impossibility. Zeller (Apost. 1854), who adopts this view in its extreme form, has declared that the narrative of the Pentecostal event is unhistorical in every respect, that it is a mere legend proceeding from certain conceptions in the minds of its original authors, and that it possesses no foundation whatever in fact. But on what grounds is such an event declared to be impossible? Meyer alleges: “The sudden communication of the gift of speaking in foreign languages is neither logically possible, nor psychologically and morally conceivable.” Now, with regard to the logical possibility, we know that all men in essential points occupy the same position, and that hence in essential features all languages resemble each other, so that every man possesses the key for understanding, and the capacity for acquiring, all languages. And the possibility of conceiving of the event psychologically, is denied chiefly for the twofold reason, that the disciples are supposed to have delivered formal and extended addresses in foreign languages, and, that they permanently retained the ability to express themselves in any and every foreign language. But there is not a single intimation given in the entire history of the apostles that the latter was the case; the section before us, on the contrary, describes a phenomenon which soon passed away, and to which the psychological difficulty, therefore, which has been adduced, does not apply. The whole question, indeed, assumes another form when we give due attention to the fact that the statements of Luke by no means suggest the thought that the disciples delivered extended discourses in foreign languages, but rather imply that their speaking with tongues consisted simply in brief utterances or effusions of the powerful emotions of their hearts, by which they were impelled to praise God for his wonderful works and gracious deeds. Now if, under such circumstances, they expressed themselves in foreign languages, the phenomenon would very inappropriately be assigned to the class of natural and ordinary occurrences, as the so-called “natural mode of interpretation” has attempted to do, since Luke’s report undeniably represents the whole as a wonderful and truly amazing occurrence. Still, when the assertion is repeated that the whole occurrence is psychologically and morally inconceivable, and therefore impossible, we may, in addition, refer to analogous facts, such as the following:—Somnambulists and persons who were placed under magnetic influences or appeared in a highly excited state of mind, have been known to speak, not in their usual provincial dialect, but in a pure and elevated style, with which they had previously not been at all familiar, or even in foreign languages; another analogous case may be found in the accounts furnished by persons who were present, respecting the speaking with tongues of the Irvingites, about the beginning of the third decade of the present century. While, then, the event itself, when the disciples were filled with the Spirit, or when their souls were controlled and exalted by the Spirit of God, must undoubtedly be regarded as miraculous, and as proceeding from an extraordinary and heavenly influence, we must with equal reason regard this peculiar manifestation of the Spirit, namely, through the medium of other dialects and languages, as having also been miraculous in its character.
Act_2:12-13.—And they were all amazed.—The view of the occurrence which has just been given, was, accordingly, entertained by many of the spectators at the time, who wondered and inquired with reverence and devout feeling; Act_2:7-8; Act_2:11-12. They were men who were open to the influences of the truth, and whom Luke describes in Act_2:5, as “devout,” God-fearing men. [εν̓λαβής, “timens, relate ad Deum=pius, reverens Deum.” Wahl: Clavis N. T.—Tr.]. But all the spectators did not entertain such sentiments. There were persons present who remained unmoved, and who yielded to a spirit of levity; they would not permit this divine manifestation to make an impression on their hearts, but rather attempted to degrade and profane that which was holy and divine. These men declared that the words which they heard were merely the senseless speech of men who were unusually excited by strong drink, and that it was not the Spirit of God, but the spirit of wine by which they were impelled to speak. It is obvious that such language would have been altogether unmeaning, and could not have occurred to these scoffers, if the deportment of the disciples and the manner in which they spoke had not been unusual, or had not indicated a high degree of mental excitement. But if such was really the case, we have not sufficient grounds for terming these men blasphemers, in the proper sense of the word, much less can we accuse them, as some have done, of committing the sin against the Holy Ghost; Peter himself admonishes them, Act_2:15, in mild terms only, and exhibits no traces of indignant feelings. Many interpreters assume that the scoffers were all residents of Jerusalem, and that the others, whose words are quoted in Act_2:7; Act_2:12, as those of thoughtful men, were foreign Jews; the former are supposed, for instance, to be persons whose religious feelings had been “blunted by familiarity with holy things.” But the text affords no support for this view; the Israelites from foreign countries are evidently placed in the foreground, chiefly for the purpose of presenting the fact more prominently, that the disciples, when filled with the Spirit, had spoken in a variety of languages and dialects. There were, doubtless, reflecting and devout men, found likewise among the inhabitants of the city, and some of the scoffers may have been foreigners.
DOCTRINAL AND ETHICAL
1. As soon as the Holy Spirit was poured out and had filled the souls of the disciples, the praises of God flowed in a full stream from their lips; the sacred fire from above had enkindled their souls, and the tribute which their devout feelings offered, rose again, like ascending flames, to heaven. “Out of the abundance of the heart the mouth speaketh.” Mat_12:34. The most profound and holy thoughts and feelings are those which can least of all endure constraint; they will break forth and proclaim their power aloud. The soul, struggling in its narrow enclosure with the powerful emotions which move it, finds relief in words. The eternal Son of God himself is called “The Word,” and the soul, too, employs words in describing the gifts received from the Spirit, who proceeds from the Father and the Son. God’s wonderful gift of speech, the prerogative of man alone, although polluted by sin and the depravity of man, is cleansed, consecrated anew, and sanctified by the Spirit of God.
2. The speaking in foreign tongues was a sign of the Holy Ghost. It was a holy speaking of holy things—a speaking of the wonderful works of God, not of the petty affairs of men, and in so far it was an illustration of the holiness of the Spirit. It was a speaking in many different dialects and languages; herein were revealed alike the comprehensive character of the gift of the Spirit, and also its reference to the human species—the Spirit of God was a gift designed for all countries, nations, and tongues. This ability to speak in foreign languages was not acquired after much labor had been bestowed, and time and various aids had been employed, but was freely granted, and was solely a gift of divine grace—a sign of the favor and the grace which characterize the operations of the Spirit of God.
3. The fact that Israelites from all the known countries of the world were here present as witnesses of the outpouring of the Holy Ghost, is an evidence that the judgments of God also include gracious purposes, and that his chastisements proceed from a merciful design. The people of Israel had been scattered abroad among all nations on account of their apostasy—in earlier ages in the East, and subsequently, in the West also. But now, Jews and proselytes from all these countries assemble in Jerusalem, and are permitted to be eye-witnesses and ear-witnesses of the operations of the Holy Spirit; these were a pledge that the grace of God in Christ was designed for all countries, nations, and tongues. And it was precisely the dispersion of the Jews among all the known nations of the world that opened a pathway for the passage of the Gospel from the people of God to the Gentiles.
HOMILETICAL AND PRACTICAL
Act_2:5. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.—O how wonderful is the faithfulness of our God, who, even amid the most severe judgments that overtake his disobedient people, prepares a path way for the Gospel which is unto salvation! The Jewish people had, in accordance with the threatenings of God, been scattered among all nations on account of their sins, and had thus acquired the respective languages of those nations. And now God employs these as the means for communicating his word and the great salvation wrought by Christ, to all nations. He who surveys such deeds with the eye of faith, may with truth exclaim: “I remember thy judgments of old, O Lord; and I comfort myself.” Psa_119:52. (Apost. Past.).—Often when an individual undertakes a journey, or engages in a good work, the blessing of God is added, and conducts him to the way of salvation; see Act_8:27 f. (Starke).—Devout men.—In those who are truly converted, God begins a good work, at an early period, and opens the way for the operations of his grace. (Starke).—A devout spirit is precious in the eyes of God: I. It prompts to willing and continued obedience when God leads; II. Its reward consists in still more precious gifts of divine grace.—“Whosoever hath, to him shall be given, and he shall have more abundance” [Mat_13:12].—“He that is faithful in that which is least, is faithful also in much.” [Luk_16:10].—It is not in increasing stores of knowledge, but in true godliness and uprightness of spirit, that your real advantages consist.—The dispersion of Israel, a wonderful illustration of the divine government of the world; viewed, I. As the merited punishment of their sins; II. As an effectual means for extending a knowledge of the true God; III. As a promising indication and an instrument in reference to the propagation of the Gospel.—The judgments of God during this season of grace, are always channels through which his grace, too, abundantly flows.—In God’s hand, the staff called “Bands” may at any time be converted into the staff “Beauty.” [Zec_11:7]. (Lechler).
Act_2:6. Now when this was noised abroad, the multitude came together, and were confounded.—The curiosity of men, manifested alike in the days of Christ and the apostles, and in our own, must, in accordance with the example of the first witnesses of our Saviour, be so employed by us as to promote the interests of the kingdom of Christ. Wherever that kingdom comes in reality, or is preached in truth and purity, and in the power of God, the previous repose of men is greatly disturbed. Even the amazement and confusion of mind which the Gospel produces, when it comes in power, often render valuable services. We cannot, on the other hand, regard it as a good sign, when all things proceed in their usual quiet course, and when the preaching of the Gospel produces no movement among men. (Ap. Past.).—The instructive fact that the Father can employ even the curiosity of men as the means of conducting souls to the Son. (Lechler).—The advantages possessed by the Gospel, as compared with the Law: when the law was given, the people fled [Heb_12:18-24; Exod. Acts 19]; here, they are drawn together. (Starke).—Men are sometimes conducted to the way of salvation by an alarm, which is employed as the means of preparing their hearts, (ib.).—Every man heard them speak in his own language.—Every man heard the glorious deeds of God proclaimed in his language. Do we, who are ambassadors of Christ, also take so deep an interest in the spiritual welfare of each individual among our hearers? Or do we content ourselves with making, at all times, only a general public statement of the truth? (Ap. Past.).
Act_2:7. They were all amazed and marvelled.—Amazement at great events, the means through which at times God makes known his salvation. (Lechler). Amazement or wonder may indeed prepare the heart for receiving a deep impression from the word of God; but it should also impel us, as the intended result, to praise and adore the grace and truth of God.—Are not all these which speak Galileans?—A faithful witness of the truth may easily endure it, when others look down on him as on a “Galilean.” Was not such the experience of David, of Paul (2Co_10:10), and even of our Lord himself? (Joh_1:46).
Act_2:8-11. How hear we every man in our own tongue, etc.—Luke is not unmindful of the progress of the Gospel when he adopts the present arrangement of the representatives of the many nations now assembled in Jerusalem, and introduces them as speakers.—The commemoration of the wonderful works of God was not unfamiliar to Jewish ears (Psa_71:19). But no ear had ever previously heard of those wonderful works of God which the Holy Ghost on this occasion taught the hearts and lips of the disciples to praise. The language of the Jews was too feeble to describe their grandeur; it needed all the tongues of the world to publish and to glorify the works of the Saviour of the world. (Besser).—How gratefully we should confess the goodness of God in permitting us to read and hear the Gospel in our own native language!—The wonderful works of God, viewed as the subject of which the Bible chiefly treats.—The truth that the divine gift of speech cannot be more appropriately applied, than when it is consecrated to God and to the interests of his kingdom. (Lechler). The Hallelujah of the world, sung by innumerable voices to the honor of God: the hymn of praise, I. Was commenced on the morning of the creation, in the kingdom of nature; II. Was commenced anew on the day of Pentecost, in the kingdom of grace; III. Will be more perfectly continued (but not end) on the day of the revelation of the Lord, in the kingdom of glory.
Act_2:12. They were all amazed, etc.—Even such amazement may ultimately conduct men to salvation, since God does not begin his work in their souls, until their reason has discovered its own errors, and confesses its feebleness. (Starke).—Now when the question dictated by wonder: “What meaneth this?” is changed into the question, “What shall I do?” and proceeds from a deeply moved and penitent heart, the way of salvation is opened. (Leonh. and Sp.).
Act_2:13. Others mocking said, etc.—Although such scoffing is one of the most mournful evidences of a Satanic opposition to the kingdom of Christ, the teacher of religious truth is, nevertheless, not excusable when he allows it to arouse his indignation so highly that he casts the scoffer altogether from his path, or even by scornful words and pointed reflections exasperates such persons anew; they are, in truth, entitled to our pity. He should therefore endure them with gentleness of spirit, and persevere in his efforts to rescue some of these wretched men from destruction.—When we closely examine the scoffs and blasphemies of Satan, we can always discover from them that such wonderful works of God overwhelm him with confusion, and that he sometimes emits blasphemies which are either totally devoid of meaning, or else self-contradictory, as exemplified here in the words: “They are full of new wine.” (Ap. Past.).—“The world loves to tarnish shining objects, and to drag those that are exalted down into the dust.” (Schiller).—O how often this mocking is only the veil assumed by a desperate spirit! The strongest convictions of the truth are frequently produced on the heart of such a man; he well knows the divine character of the Gospel; but he attempts to repress his convictions, and will not permit them to come to the light of day, for he loves darkness rather than light; hence he endeavors to escape their force by resorting to ridicule and jests. (L. Hofacker).—How shall we secure ourselves from taking offence at holy things in consequence of erroneous judgments? I. By carefully maintaining sentiments of profound reverence in our souls, with respect to God and divine things; II. By making ourselves thoroughly acquainted with the sinfulness of man in our own case, and in the case of others; III. By constantly remembering the contradiction and opposition which God’s works have encountered among men, even from the beginning. (Lechler).—The Gospel, to some the savour of life unto life, to others the savour of death unto death [2Co_2:16].—Christ is still set in our day for the fall and rising again of many. [Luk_2:34]. (ib.).
The significance of the Pentecostal gift: I. It was a token given to Israel; II. It was a prefiguration of God’s dealings with the Gentiles, namely, (a) of the call given to all nations; (b) of the election of those who seek salvation; (c) of the rejection of those who scoff at the wonderful works of God; III. It is still a rich source of hope, consolation and encouragement for all true Christians. (Harless).—The outpouring of the Holy Ghost on the disciples of the Lord: I. The circumstances which necessarily preceded such an event; II. The external signs which attended it; III. The power of the Holy Ghost, manifested at once in the disciples; IV. The impressions made on the assembled multitude. (Langbein).—The miracle of the Pentecostal gift: I. In the world, a mystery of foolishness; (a) “What meaneth this?” (b) “They are full of new wine.” II. In Christ, a mystery unto salvation; (a) a mystery—sudden; invisible; wonderful; (b) in Christ made manifest unto salvation—made manifest (by being with one accord together; by prayer; by a holy walk)—unto salvation (for all nations and times). (C. Beck: Hom. Repert.).—The operations of the Holy Spirit: I. The manner in which they are conducted; II. The results which they produce. (Kapff).—The Christian Church, originally founded by the outpouring of the Holy Ghost: I. By what circumstances was the way for this event prepared? (a) Externally, by the fulfilment of an appointed time; (b) internally, by the continuing together of the apostles with one accord. II. What circumstances attended the event itself? (a) Externally, wonderful signs; (b) internally, wonderful influences. III. What impressions did the multitude receive from it? (a) Externally, the effect of the singular character of the testimony of the disciples (mockery); (b) internally, the effect of the truths proclaimed (confusion of mind). (Lisco).—The outpouring of the Holy Ghost, an image of regeneration (Homily). I. The praying Church; II. The sound from heaven; III. The holy flames; IV. The preaching with new tongues, (ib.)—The confused voices of the world when the Holy Spirit bears witness: I. “Are not all these Galileans?” The world takes offence at the persons of the witnesses. II. “How hear we in our own tongue?” It is arrested by the voice of conscience responding to the truth. III. “What meaneth this?” It distrusts the issue of the ways of God. IV. “They are full of new wine.” It mistakes the source of the operations of the Spirit.—The natural man receiveth not the things of the Spirit of God. [1Co_2:14]. I. The disciples of the Spirit are too mean in his eyes, Act_2:7; II. The Spirit’s witness is too mighty for him, Act_2:8—11; III. The Spirit’s purpose is too lofty for him, Act_2:12; IV. The Spirit’s source is too profound for him, Act_2:13.—The impressions made on the individual by divine things, correspond in their character to the actual state of his mind and heart; I. The thoughtless gaze in ignorant wonder; the reflecting, with adoring praise: II. The guilty listen with confusion and terror; the justified, with holy joy; III. The wicked are prompted to indulge in foolish mocking: earnest inquirers are filled with holy awe.—[Illustrations of the divine attributes, derived from the outpouring of the Spirit (love; wisdom: power; truth, etc.).—Illustrations of the future blessedness of believers, derived from the outpouring of the Spirit (personal merit not the the cause; no hinderances insurmountable; suited to the nature and capacity of the creature; gives glory to God, etc.).—The continued operations of the Holy Spirit in the Church.—The outpouring of the Holy Ghost, a triumphant display of divine grace: I. In its original design; (a) such a gift could not have been conceived of by man; (b) was, therefore, unsought; (c) and totally undeserved; II. Its actual occurrence; (a) the subjects (disciples); (b) witnesses; (c) immediate effects (Church founded); III. Its permanent results; (a) preservation of divine truth in the Church; (b) conversion of sinners; (c) sanctification, etc.—Tr.].—Comp. the Hom. and Pract. remarks below, on Act_2:14-21.
Footnotes:
[3]Act_2:6. a.—[The margin of the English Bible (which in the text follows Tyndale, Cranmer, Geneva,) renders more literally: when this voice was heard (Rheims and Coverd.: voice). But as φωνή never means report or rumor elsewhere, while it does occur in connection with the mention of wind, thunder, etc., as in Joh_3:8; Rev_6:1, etc., Lechler, in the present translation, with many eminent critics and translators, regards it as another term for “sound,” the ἦχος of Act_2:2.—Tr.]
[4]Act_2:6. b.—[Margin: troubled in mind; Vulg. mente confusa est. The original implies that the minds of the people were perturbed, or in a state of confusion, indicated by the tumult and eager inquiries which succeeded. Lechler: bestuerzt.—Tr.]
[5]Act_2:7. a.—The text. rec. inserts πάντες after ἐξίσταντο δὲ [with A. C. E. Cod. Sin. (ἁπάντες). Vulg. (omnes)]; it has been very properly omitted by recent critics in accordance with important manuscripts [B. D.], ancient translations, and also the example of Chrysostom and Augustine; this addition was designed to be emphatic. [Omitted by Lach., Scholz, Tisch., Born., and Alf.—Tr.]
[6]Act_2:7. b.—It is, however, more doubtful than in the former case, whether πρὸς ἀλλήλους [of text. rec.] is also a later addition to the text, as Lachmann, who omits it, supposes. [Omitted in A. B. C. Cod. Sin. Vulg., and dropped also by Tisch. and Alf., but found in D. E. “An explanatory gloss.” (Alf.)—Tr.]
[7]Act_2:12.—In place of τί ἂν θέλοι [of text. rec. with E.] Lach. [Tisch.] and Bornemann, with C. D. A., and Chrysostom, read τί θέλει; the latter is an unauthorized correction [as Alf. also believes], founded on the supposition that τί ἂν θέλοι is an indirect question, which is not the case.—[Cod. Sin. reads τι θέλοι.—Tr.]
[8]Act_2:13.—[The text. rec. has χλενάζουτες with E. and many minuscules; in place of it, the compound διαχλευάζοντες is substituted by recent editors (Tisch., Lach., Stier, Alf.) as “more emphatic” (de Wette), and more in accordance with the best manuscripts, viz., A. B. C. D. (corrected) Cod. Sin.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 5, 9 they . . . began to speak with .…
they . . . began to speak with . . . tongues, &c.--real, living languages, as is plain from what follows. The thing uttered, probably the same by all, was "the wonderful works of God," perhaps in the inspired words of the Old Testament evangelical hymns; though it is next to certain that the speakers themselves understood nothing of what they uttered (see on 1Co. 14:1-25).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4, 5, 6, 7, 8, 9, 11 4. Filled with the Holy Ghost—This was the great…
4. Filled with the Holy Ghost—This was the great fact of the Pentecost, the great fact of the New Testament dispensation—the ADVENT OF THE SPIRIT.
Of this pentecostal sanctification we may remark: 1. It was a higher and purer endowment than the working of supernaturalisms, inasmuch as the latter does not necessarily imply even a regenerate character, and was mainly a transient and special provision for the establishment of the Church; while the former presumes a proximate conformity to the heavenly image, and is the normal privilege of the truly faithful for all ages. Even in the divine nature, though every attribute be perfect, yet holiness is pre-eminent over mere physical omnipotence. 2. Though the apostles before the Pentecost were holy after the less perfect dispensation of Moses, and so heirs of heaven, it was by this outpouring that they were wrought to the higher, and doubtless highest, sanctity of the new dispensation of the Spirit. 3. This sanctification was not merely sovereign or arbitrary from God, but consequent upon the entire self-consecration intimated in our note on Act_2:14. The freedom of man and of God co-operated in the same blessed work. Man’s self-consecration is the condition, God’s sanctifying gift is the consummation. This sanctification is a source of spiritual power higher, because holier, than even miraculous power. (See our notes on Mat_5:8; Mat_5:48.) A fuller discussion would belong to note on 1Th_5:23.
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Speak with other tongues—In other languages than their native.
Spirit gave them utterance—The miraculous Spirit shaped their articulations.
In regard to the nature of this miraculous gift, we dismiss at once the rationalistic solutions that deny the miracle. Such are the hypotheses that it was simply a more fluent and ecstatic style of utterance; or, with Baumgarten, that it merely implied that their tongues, formerly instruments of the flesh, were now organs of the Holy Ghost. Still worse is the assumption of others, that the Christians who spoke were really Persian and other foreign Jews, and that a storm just then happening brought strangers to the place, who took the speakers to be mere Galileans miraculously speaking in foreign languages! On the other hand, we may dismiss the ultra-miraculous view that the apostles were at this time endowed with the permanent power of speaking in a variety of languages to enable them to preach the Gospel to the different nations of the earth. Of such a permanent gift there is no valid proof either in the New Testament or in early Church history. And for most of the nations of the Roman world the Latin, the Greek, and the Hebraic were a sufficient supply of dialects.
The ordinary supernaturalistic interpretation among commentators is, that each one of the disciples in turn spoke a single foreign language; so that the various foreigners were successively addressed, each in his own language. Our readers may still prefer that view, as it is maintained with great unanimity by all modern scholars; but to our own mind, we are obliged to confess, it is beset with difficulty. By most audiences such a miracle would be considered very equivocal, if not complete counterfeit. How could foreigners and strangers be absolutely sure that the speakers were genuine Galileans? How be convinced that each man had not learned his part and so was a deceiver? We can scarce consent that this great primordial event should receive so inadequate an explanation.
Now it is remarkable that a form of expression is thrice used which emphasises the marvel upon the hearing rather than the speaking. Act_2:3. They “were confounded because every man heard them speak in his own language.” As if the hearing by every man in his own language was simultaneous, and produced by the same speaking and speaker. Act_2:8. “How hear we every man in our own tongue?’ The we and the every man simultaneously hear their native language uttered. Act_2:11. “We do hear them speak in our tongues.” The marvel plainly is that each Galilean speaker is simultaneously heard by each auditor in his own native-born dialect. The speaker’s organs furnished the vocality, which the Spirit shaped, and, as it were, translated into each hearer’s native tongue.
And this conception was by no means unknown to the Jewish Church. Tradition held that by such a polyglottal miracle the self-same vocality at Sinai was so divided and articulated as to be audible and intelligible to every man of all the seventy dialects of the world. (See our note, vol. ii, p. 105.) So Wetstein quotes Rabbi Jochanan as saying, “Whatever word goes forth from the mouth of God is divided into seventy languages.” And Mechilta, commenting on the word “voices” in Exo_20:18, says, “How many were the voices? They heard each according to his own capacity.” Jochanan also says, “There went forth an utterance, and it was divided into seventy words in seventy languages; since all the nations heard, each hearing the word in the language of his own nation;” words singularly identical with Luke’s! Rabbi Tanchuma says upon Deu_5:23, “Said Moses, Thou hast heard how the utterance went forth to all Israel, to each one according to his own ability, old men, youths, boys, sucklings, women.”
That this polyglottal miracle actually took place at Sinai we have no Scripture proof; nor, perhaps, as a literal historical fact, did the Jewish doctors affirm it. They simply clothed in physical form the sublime conception that God’s law speaks, irrespective of national or racial boundary lines, to every human intelligence. Yet, as Christian baptism recognises and perpetuates in the new dispensation a later institute of the Jewish Church, being a physical form of the conception of sanctification, so the Pentecostal miracle was an appropriation of one of the divine thoughts of that same Jewish Church. The Divine Spirit here, as in many other cases, appropriates existing conceptions to valid and permanent uses.
This, it may be said, not wisely, would be, not a miracle of tongues, but a miracle of ears. But the miracle, as we understand it, and as the Jewish Church conceived and described it, interposed at the initial point, namely, at the tongue; it truly articulated the vocality, and its result only reached the ear with its marvellous effect. Just as the fiery tongue, a unit at the root, is divided off into a variety of terminal points, so does the vocality, which is one and simple at the start, divide off into a variety of articulations. It is as if the Spirit tongue impregnated the fleshly tongue, like a soul, and flung off the various dialects from its flaring points. And that surely was not a miracle of ears, but a miracle of tongues.
The miracle did not certainly consist in putting into the brain of each speaker a complete miraculous knowledge of a new language, so that he could select from its entire vocabulary the term fitted to the thought. That, Alford says, not much too strongly, would be an inconceivable and monstrous violation of man’s cerebral and mental nature. When God made the dumb brute reprove the prophet Balaam, he did not bestow upon the animal the soul of a man to understand human language. He simply shaped the words in the mouth of the brute, so that, phenomenally, “the dumb ass spake.” And this the divine power could as easily do as shape the name of “Samuel” in the air for the hearing of the boy prophet. Nor in either case does it follow that the miracle was solely upon the ears, but a miracle in the utterance, reaching the ears in its realization. Nor in either case was there a “mistake.” (as Lechler in Dr. Schaff’s Lange says,) nor a “mere thinking that they heard,” but a reality, and a true hearing of a true utterance.
By this view of the case, 1. We have no equivocal miracle which a combination of impostors might simulate. 2. We have a miracle pregnant with a divine idea, symbolizing the power with which God’s voice finds an auditory in every human conscience. 3. We have confirmed the parallelism of the inauguration of the Pentecostal Gospel and the Sinaitic Law. 4. We have a clear symbol of the universal diffusion of the one true religion. 5. We have a type not only of the reparation of the confusion of Babel by the bringing the intelligence of all nations into the reception of one utterance, but a type of Edenic unity in the bringing all back to the one primitive God-formed language of created Adam, in whom all the race was embodied.
What is here said refers, of course, to the Pentecostal miracle alone. The power of that primordial miracle was never fully repeated. Secondary Pentecosts occurred at Samaria, (Act_8:14-17,) at Cesarea, (Act_10:44-48,) and at Ephesus, (Act_19:2-7;) but the first power grew fainter and fainter, and the gift of tongues became less and less marked, as at Corinth, by its original attributes.
Since our writing of the above the following paragraph has appeared in the (London) Quarterly Review, commencing an article on Islam, by Immanuel Deutsch:
“The Sinaitic Manifestation, as recorded in the Pentateuch, has become the theme of a thousand reflections in the Talmud, and the Haggadah generally. Yet, however varied their nature, one supreme thought runs through them all, the catholicity of Monotheism in its mission to all mankind. Addressed, apparently, to a small horde of runaway slaves, the ‘Law’ was intended, the Doctors say, for all the children of men. ‘Why,’ they ask, ‘was it given in the desert and not in any king’s land?’ To show, it is answered, that even as the desert, God’s own highway, is free, wide open to all, so are his words a free gift to all. The ‘Law’ was not given in the stillness and darkness of night, but in plain day, amid thunders and lightnings. Indeed, the Law itself had been offered to all nations of the world before it came to [Israel] the ‘chosen’ one. But the other nations, one and all, had turned to some one special national bent, or mission, with which one or the other of these commandments would have interfered, and so they declined them all. As for trembling Israel, had they not accepted the ‘Law’ that self-same mountain would have covered them up, and that desert would have become their grave. But, the legend continues, when this Law came to be revealed to them in the fulness of time, it was not revealed in their tongue alone, but in seventy: as many as there were nations counted on earth, even as many fiery tongues leap forth from the iron upon the anvil. And as the voice of the ‘Law’ went and came, echoing from Orient to Occident, from heaven to earth, ‘all men heard and saw.’ They heard the voice, and to each it bore a different sound: to the men and the women, the young and the old, the strong and the weak. In that self-same hour God’s majesty revealed itself in its manifold words and aspects: as Mercy and as Severity, as Justice and as Forgiveness, as Grace and Peace and Redemption. And through the midst of all these ever-varying sounds and visions there rolled forth the Divine word, ‘I am the everlasting Jehovah, thy God, one God!’”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4, 5, 6, 7, 8, 9, 11 4. This verse describes a great miracle, and its…
4. This verse describes a great miracle, and its simplicity of statement marks it as the record of one who felt that no additional words could make the matter other than one which passed the human understanding.
they began to speak with other tongues] Spoken of as new tongues (Mar_16:17). It means languages which they had not known before, and from the history it would appear that some of the company spake in one and some in another language, for the crowd of foreigners, when they come together, all find somebody among the speakers whom they are able to understand.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4–11 (4) And they were all filled with the Holy…
(4) And they were all filled with the Holy Ghost.—The outward portent was but the sign of a greater spiritual wonder. As yet, though they had been taught to pray for the gift of the Holy Spirit (Luk_11:13), and, we must believe, had found the answer to their prayer in secret and sacred influences and gradual growth in wisdom, they had never been conscious of its power as “filling” them—pervading the inner depths of personality, stimulating every faculty and feeling to a new intensity of life. Now they felt, in St. Peter’s words, as “borne onward” (2Pe_1:21), thinking thoughts and speaking words which were not their own, and which they could hardly even control. They had passed into a state which was one of rapturous ecstasy and joy. We must not think of the gift as confined to the Apostles. The context shows that the writer speaks of all who were assembled, not excepting the women, as sharers in it. (Comp. Act_2:17-18.)
And began to speak with other tongues.—Two facts have to be remembered as we enter upon the discussion of a question which is, beyond all doubt, difficult and mysterious. (1) If we receive Mar_16:9-20 as a true record of our Lord’s words, the disciples had, a few days or weeks before the Day of Pentecost, heard the promise that they that believed should “speak with new tongues” (see Note on Mar_16:17), i.e., with new powers of utterance. (2) When St. Luke wrote his account of the Day of Pentecost, he must have had—partly through his companionship with St. Paul, partly from personal observation—a wide knowledge of the phenomena described as connected with the “tongues” in 1 Corinthians 14. He uses the term in the sense in which St. Paul had used it. We have to read the narrative of the Acts in the light thrown upon it by the treatment in that chapter of the phenomena described by the self-same words as the Pentecost wonder. What, then, are those phenomena? Does the narrative of this chapter bring before us any in addition? (1) The utterance of the “tongue” is presented to us as entirely unconnected with the work of teaching. It is not a means of instruction. It does not edify any beyond the man who speaks (1Co_14:4). It is, in this respect, the very antithesis of “prophecy.” Men do not, as a rule, understand it, though God does (1Co_14:2). Here and there, some mind with a special gift of insight may be able to interpret with clear articulate speech what had been mysterious and dark (1Co_14:13). St. Paul desires to subject the exercise of the gift to the condition of the presence of such an interpreter (1Co_14:5; 1Co_14:27). (2) The free use of the gift makes him who uses it almost as a barbarian or foreigner to those who listen to him. He may utter prayers, or praises, or benedictions, but what he speaks is as the sound of a trumpet blown uncertainly, of flute or lyre played with unskilled hand, almost, we might say, in the words of our own poet, “like sweet bells jangled, out of tune and harsh” (1Co_14:7-9). (3) Those who speak with tongues do well, for the most part, to confine their utterance to the solitude of their own chamber, or to the presence of friends who can share their rapture When they make a more public display of it, it produces results that stand in singular contrast with each other. It is a “sign to them that believe not,” i.e., it startles them, attracts their notice, impresses them with the thought that they stand face to face with a superhuman power. On the other hand, the outside world of listeners, common men, or unbelievers, are likely to look on it as indicating madness (1Co_14:23). If it was not right or expedient to check the utterance of the tongues altogether, St. Paul at least thought it necessary to prescribe rules for its exercise which naturally tended to throw it into the background as compared with prophecy (1Co_14:27-28). The conclusion from the whole chapter is, accordingly, that the “tongues” were not the power of speaking in a language which had not been learnt by the common ways of learning, but the ecstatic utterance of rapturous devotion. As regards the terms which are used to describe the gift, the English reader must be reminded that the word “unknown” is an interpolation which appears for the first time in the version of 1611. Wiclif, Tyndale, Cranmer, and the Rhemish give no adjective, and the Geneva inserts “strange.” It may be noted further that the Greek word for “tongue” had come to be used by Greek writers on Rhetoric for bold, poetic, unusual terms, such as belonged to epic poetry (Aristot. Rhet. iii. 3), not for those which belonged to a foreign language. If they were, as Aristotle calls them, “unknown,” it was because they were used in a startlingly figurative sense, so that men were sometimes puzzled by them (Aristot. Rhet. iii. 10). We have this sense of the old word (glossa) surviving in our glossary, a collection of such terms. It is clear (1) that such an use of the word would be natural in writers trained as St. Paul and St. Luke had been in the language of Greek schools; and (2) that it exactly falls in with the conclusion to which the phenomena of the case leads us, apart from the word.
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We turn to the history that follows in this chapter, and we find almost identical phenomena. (1) The work of teaching is not done by the gift of tongues, but by the speech of Peter, and that was delivered either in the Aramaic of Palestine, or, more probably, in the Greek, which was the common medium of intercourse for all the Eastern subjects of the Roman empire. In that speech we find the exercise of the higher gift of prophecy, with precisely the same results as those described by St. Paul as following on the use of that gift. (Comp. Act_2:37 with 1Co_14:24-25.) (2) The utterances of the disciples are described in words which convey the idea of rapturous praise. They speak the “mighty works,” or better, as in Luk_1:49, the great things of God. Doxologies, benedictions, adoration, in forms that transcended the common level of speech, and rose, like the Magnificat, into the region of poetry: this is what the word suggests to us. In the wild, half dithyrambic hymn of Clement of Alexandria—the earliest extant Christian hymn outside the New Testament—in part, perhaps, in that of Act_4:24-30, and the Apocalyptic hymns (Rev_4:8; Rev_4:11; Rev_5:13; Rev_7:10), we have the nearest approach to what then came, in the fiery glow of its first utterance, as with the tongues “of men and of angels,” from the lips of the disciples. (3) We cannot fail to be struck with the parallelism between the cry of the scoffers here, “These men are full of new wine” (Act_2:13), and the words, “Will they not say that ye are mad?” which St. Paul puts into the mouth of those who heard the “tongues” (1Co_14:23). In both cases there is an intensity of stimulated life, which finds relief in the forms of poetry and in the tones of song, and which to those who listened was as the poet’s frenzy. It is not without significance that St. Paul elsewhere contrasts the “being drunk with wine” with “being filled with the Spirit,” and immediately passes on, as though that were the natural result, to add “speaking to yourselves in psalms and hymns and spiritual songs” (Eph_5:18-19). If we find the old Jewish psalms in the first of these three words, and hymns known and remembered in the second, the natural explanation of the adjective specially alluded to in the third is that the “songs” or “odes” are such as were not merely “spiritual” in the later sense of the word, but were the immediate outflow of the Spirit’s working. Every analogy, it will be noticed, by which St. Paul illustrates his meaning in 1Co_13:1; 1Co_14:7-8, implies musical intonation. We have the sounding brass and the tinkling (or clanging) cymbal, the pipe, the harp, the trumpet giving an uncertain sound. It falls in with this view that our Lord Himself compares the new energy of spiritual life which He was about to impart to new wine (Mat_9:17), and that the same comparison meets us in the Old Testament in the words in which Elihu describes his inspiration (Job_32:19). The accounts of prophecy in its wider sense, as including song and praise, as well as a direct message to the minds and hearts of men, in the life of Saul, present Phenomena that are obviously analogous (1Sa_10:10-11; 1Sa_19:20; 1Sa_19:24). The brief accounts in Act_10:46, “speaking with tongues and magnifying God,” and Act_19:6, where tongues are distinguished from prophecy, present nothing that is not in harmony with this explanation.
In the present case, however, there are exceptional phenomena. We cannot honestly interpret St. Luke’s record without assuming either that the disciples spoke in the languages which are named in Act_2:9-11, or that, speaking in their own Galilean tongue, their words came to the ears of those who listened as spoken in the language with which each was familiar. The first is at once the more natural interpretation of the language used by the historian, and, if we may use such a word of what is in itself supernatural and mysterious, the more conceivable of the two. And it is clear that there was an end to be attained by such an extension of the in this case which could not be attained otherwise. The disciples had been present in Jerusalem at many feasts before, at which they had found themselves, as now, surrounded by pilgrims from many distant lands. Then they had worshipped apart by themselves, with no outward means of fellowship with these strangers, and had poured out their praises and blessings in their own Galilean speech, as each group of those pilgrims had done in theirs. Now they found themselves able to burst through the bounds that had thus divided them, and to claim a fellowship with all true worshippers from whatever lands they came. But there is no evidence that that power was permanent. It came and went with the special outpouring of the Spirit, and lasted only while that lasted in its full intensity. (Comp. Notes on Act_10:46; Act_19:6.) There are no traces of its exercise in any narrative of the work of apostles and evangelists. They did their work in countries where Greek was spoken, even where it was not the native speech of the inhabitants, and so would not need that special knowledge. In the history of Act_14:11, it is at least implied that Paul and Barnabas did not understand the speech of Lycaonia.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–11 Spirit for Ghost, A.V. Other tongues (1Co_14:21; Isa_28:11) the…
Spirit for Ghost, A.V. Other tongues (1Co_14:21; Isa_28:11) the same as the "new tongues" of Mar_16:17. St. Paul speaks of them as "the tongues of men and of angels", (1Co_13:1) and as "kinds of tongues". (1Co_12:10) His habitual phrase is "speaking in or with a tongue or tongues", (1Co_14:2, 1Co_14:4-6, etc.) and the verb is always lalein, as here. What these tongues were on this occasion we are explicitly informed in vers. 6, 8, and 11. They were the tongues of the various nationalities present at the feast Parthians, Medes, Elamites, Mesopotamians, Egyptians, Phrygians, Arabians, etc. This is so clearly and so distinctly stated that it is astonishing that any one should deny it who accepts St. Luke"s account as historical. The only room for doubt is whether the speakers spoke in these divers languages, or the hearers heard in them though the speakers spoke in only one tongue. But not to mention that this is far more difficult to imagine, and transfers the miracle from those who had the Holy Spirit to those who had it not, it is against the plain language of the text, which tells us that "they began to speak with other tongues," and that "every man heard them speaking in his own language." "Speaking," said they, "in our own tongues the mighty works of God." There may, indeed, have been something ecstatic besides in these utterances, but there is no reference to such made either by St. Luke or by the audience whose words he reports. The narrative before us does not hint at any after use of the gift of tongues for missionary purposes. in Act_10:46 Act_11:15-17 Act_19:6, as well as in the passages above referred to in the First Epistle to the Corinthians, the speaking with tongues is always spoken of often in connection with prophecy simply as a gift and a manifestation (1Co_12:7) of the power of the Holy Spirit. In this case and in Act_10:46 the subject-matter of the utterance is the greatness of God"s works; tantwn ton Qeon. in 1Co_14:2 it is" mysteries;" in ver. 15, "prayers and psalms;" in ver. 16 it is "blessing" and "thanksgiving" (eujlogia and eujcaristia). But nowhere, either in Holy Scripture or in the Fathers of the three first centuries, is the gift of tongues spoken of in connection with preaching to foreign nations (see Alford"s just remarks). Farrar ("Life of St. Paul," vol. 1. pp. 98-101) takes the same view, but is much less distinct in his conception of what is meant here by speaking with tongues. He adheres to the view of Schneckenburger, that "the tongue was, from its own force and significance, intelligible equally to all who heard it;" he agrees with the dictum of Neander that "any foreign languages which were spoken on this occasion were only something accidental, and not the essential element of the language of the Spirit." He says, "The voice they uttered was awful in its range, in its tones, in its modulations, in its startling, penetrating, almost appalling power; the words they spoke were exalted, intense, passionate, full of mystic significance; the language they used was not their ordinary and familiar tongue, but was Hebrew, or Greek, or Latin, or Aramaic, or Persian, or Arabic, as some overpowering and unconscious impulse of the moment might direct and among these strange sounds there were some which none could interpret, which rang on the air like the voice of barbarous languages, and which ... conveyed no definite significance beyond the fact that they were reverberations of one and the same ecstasy." The writer seems to suggest that when any real language was spoken it was one more or less known previously by the speaker, and that in other cases it was no language at all, only thrilling emotional sounds. Renan"s view of the day of Pentecost is a carious specimen of rationalistic interpretation. "One day when the brethren were come together there was a tempest. A violent wind burst open the windows, and the sky was one sheet of fire. In that climate tempests are often accompanied by an extraordinary amount of electric light. The atmosphere is on all sides furrowed with jets of flame. On this occasion, whether the electric fluid actually passed through the room, or whether the faces of all present were suddenly lit up by an extremely bright flash of lightning, all were convinced that the Holy Spirit had entered their assembly, and had sat upon the head of each in the shape of a tongue of fire In these moments of ecstasy, the disciple possessed by the Spirit uttered sounds "inarticulate and incoherent, which the hearers fancied were the words of a strange language, and in their simplicity tried to interpret They listened eagerly to the medley of sounds, and explained them by their own extemporaneous thoughts. Each of them had recourse to his own native patois to supply some meaning to the unintelligible accents, and generally succeeded in affixing to them the thoughts that were uppermost in his own mind" ("Les Apotres," pp. 66-68). Elsewhere (pp. 64, 65) he suggests that the whole conception of speaking with tongues arose from the anticipation on the part of the apostles that great difficulty would arise in propagating the gospel from the impossibility of learning to speak the necessary languages. The solution with some was that, under the ecstasy caused by the Holy Spirit, the hearers would be able to translate what they heard into their own tongue; others rather thought that by the same power the apostles would be able to speak any dialect they pleased at the moment. Hence the conception of the day of Pentecost as described by St. Luke! Meyer, again, fully admits, as "beyond all doubt," that St. Luke intended to narrate that the persons possessed by the Spirit spoke in foreign languages previously unknown by them; but adds that "the sudden communication of a facility of speaking foreign languages is neither logically possible nor psychologically and morally conceivable" (a pretty bold assertion); and therefore he sets down St. Luke"s account of what occurred as "a later legendary formation," based upon the existing glwssolalia. Zeller, traveling a little further on the same road, comes to the conclusion that "the narrative before us is not based on any definite fact" (p. 205). Leaving, however, these fanciful varieties of incredulous criticism, and interpreting the statements of this chapter by the later spiritual gifts as seen in the Church of Corinth, we conclude that the" tongues" were sometimes "tongues of men," foreign languages unknown to the speakers, and of course unintelligible to the hearers unless any were present, as was the case on the day of Pentecost, who knew the language; anti sometimes languages not of earth but of heaven, tongues of angels." But there is no evidence whatever of their being mere gibberish as distinct from language, or being language coined at the moment by the Holy Ghost. All that St. Paul says to the Corinthians is fully applicable to any language spoken when there were none present who understood it. The significance of the miracle seems to be that it points to the time when all shall be one in Christ, and shall all speak and understand the same speech; and not only all men, but men and angels, the whole family in heaven and earth," things in the heavens and things upon the earth" all gathered together in one in Christ. It may also not improbably have been used occasionally, as it was on the day of Pentecost, to convey doctrine, knowledge, or exhortation, to foreign people; but there is no distinct evidence that this was the case.
Baptism of the Holy Ghost.
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Connect with facts; the position and responsibilities of the Church, the promise given, the antecedent state of the world, the need of a Divine power for the mission of grace, the importance of such a miracle for the confirmation of faith and the establishment of Christianity, the uplifting of the agents above natural infirmities, errors, and sins.
I A GREAT EPOCH in human history. World filled with many things thoughts, speculations, strivings, powers; capable of much, but the great want the Spirit. Truth, love, life, for a false world a world at enmity with itself, fall of disorder; a dying world, needing to be renewed and restored.
II A GREAT GIFT of God to man. Suddenly" bestowed; freely, apart from man"s claims and merits; upon all, without respect of persons, for the selection of the few believing Jews, with a view to the abolition of Judaism and of all restrictions; abundantly "all filled," to their own astonishment, with supernatural powers. Spiritual gifts above all other gifts. Even science points to a continuous ascent of man. He is only highest when he is filled with the Spirit of God.
III A GREAT CHANGE in individuals and in the community. We may anticipate a similar baptism of the Holy Ghost, not with the same external manifestation, but with substantially the same elevation of faith and life. Instances of such a baptism in great preachers and workers, in lowly men and women, in periods of the Church"s history. Suddenly the fact may appear, but, like the first Christians, our duty is to be ready for it, waiting, expecting, with one accord, often in one place. Revival of the Church, conversion of the world, should be viewed in their relation to this stupendous change, and what came out of it. Baptism is consecration. The Holy Ghost is not given for signs and wonders, but to endow the Church for its mission to the world. The power of utterance is the great test of Divine endowment, not in the sense of human eloquence, but in the fulfillment of the Spirit"s work, to "convince the world of sin, of righteousness, and of judgment". (Joh_16:8-10) And so
IV A GREAT OPENING HEAVEN. The one fact of Pentecost is the pledge of the future. It is the gate through which we can see endless glory: "angels of God ascending and descending." "All the families of the earth" blessed in the true children of Abraham. We must admit of no compromise in the proclamation of such a message. If Christianity is no more than a moral doctrine, then Pentecost is lost in the background of a primitive antiquity; if it is "life from the dead," then we must ceaselessly repeat the watchword, "This is he that baptizeth with the Holy Ghost." We can do nothing without a Divine Christ, a Divine Spirit, the promise of the Father, a new creation. To this opened heaven all are alike invited. The conditions of such a baptism were proclaimed by Jesus himself on the mount, through all his ministry. "Come unto me;" "Ask, and it shall be given unto you;" "Walk in the light, and be children of light. R.
The great lesson of the Pentecost.
It seems a strange thing that our Lord, when preparing his disciples for the coming of the Spirit, should set a higher value on that Spirit"s work than on the continuance of his own. (Joh_16:7-11) The only satisfactory explanation is this that the Spirit"s work was the continuance of his own. It continued that Divine presence which was essential to the stability and culture of the disciples; for both while he lived among men and when he passed beyond human vision, our Savior"s words were true, "Without me ye can do nothing. No longer is Christ outside us, only to be seen by the eye, heard by the ear, and touched by the hand; we are now the "temples of the Holy Ghost;" he dwelleth with us, and is in us. We do not rightly apprehend the scene of Pentecost if we regard it only as the first of a series of separate gifts of the Spirit, which may be made in answer to prayer. We take a much more comprehensive and truthful view when we regard it as the entrance of God the Holy Ghost upon his special mission in relation to the full redemption of mankind. It was, as it were, the opening of the heavens, and the sending forth of the Divine Spirit, to brood forever over the waters, quickening life. It was his reception in the hearts prepared for him, that he might begin a work which, ever spreading and widening, seeks to enthrone God the Father in every heart and every life. As God the Son entered and won first a mother"s heart, that he might get a standing-ground from which to enter the heart of the whole world; so God the Spirit came into the souls of a few disciples first, only that he might extend his sway, spreading from heart to heart, entering, subduing, teaching, and sanctifying, ever working for that glorious day when the "people shall be all holy." We fix attention on this one point: The disciples gained, and kept from that day, a deep sense of their entire dependence on God, and on God as the indwelling, in working Spirit. They could never recall that "day of Pentecost" without contrasting what they were before it came, and what they were after it had passed. There was contrast in their measure of spiritual vision, and contrast in the energy and joy of their work. And so they learned, in a most effective way, that their sufficiency was of God. The secret of all moral strength is dependence on God open-heartedness to receive, and simple readiness to obey and work out, all the inward impulses and leadings of his Holy Spirit. Because the disciples learnt this lesson of Pentecost so well, therefore it can be thus reported concerning them, "They went forth, and preached everywhere, the Lord working with them, and confirming the Word with signs following.
Application of this lesson may be made to the Christian.
1. We have a Christian life to maintain, culture and growth to watch over, higher truth to reach, clusters of graces to ripen, and the power of a holy example to wield. But we "are not sufficient of ourselves even to think anything as of ourselves." "Our sufficiency is of God." We too need the Quickener, Comforter, and Teacher.
2. We too have a conflict to wage, and sufferings to bear for our Master. And who "dares to do the warfare at his own charges"? We are only strong in God either to fight or to bear.
3. We too have a work to do for Christ, and a witness to render. And we must learn to say after the great apostle, "I can do all things through him who strengtheneth me." What we need is spiritual power, Spirit-power, the Pentecostal power. When shall we fully grasp the inspiring truth the Holy Ghost is with us? R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4–5 And they were all filled with the Holy Ghost.
Act_2:4
And they were all filled with the Holy Ghost.
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The historic movement towards spiritually
The succession which is indicated by the words Father, Son, and Holy Ghost, is neither nominal nor accidental, it is a philosophicaI progress and culmination.
1. When we go back towards the origin of things, we are dissatisfied with all mere critical terms, and yearn for something for which we cannot hit the exact word. Then is suggested the Biblical word, Father, and with it comes a promise of satisfaction in spite of all its difficulties.
2. But fatherhood is an inclusive term, suggesting the idea of childhood, and childhood is realised most impressively in the sonship of Christ; but sonship such as this, involving visible expression, is beset with peculiar risks. So He withdrew Himself immediately that He had secured for His personality an unquestioned place in history, as there was nothing more to be gained by His visible continuance on earth.
3. But what of the future of His work? Then, according to Christian teaching, was to come manifestation without visibility; instead of bodily presence, there was to be a new experience of life and spirituality. In one word, the holy Man was to be followed by the Holy Ghost. This idea of a philosophical rather than a merely arbitrary succession is strictly consistent with the fact that the whole movement of history, in all that is vital and permanent, is a movement from the outward and visible to the inward and spiritual.
I. The order of creation. The succession runs thus: Light, firmament, dry land, seas, the fruit-tree yielding fruit, sun, moon, and stars, the moving creature that hath life, and fowl flying in the open firmament of heaven, cattle, creeping thing, and beast of the earth; if we pause here we shall be dissatisfied, because of a sense of incompleteness; but to crown the whole God said, Let us make man in our image and in our likeness.
II. The order of human recovery. Beginning with the Levitical ritual, what could be more objective? The sin-offering, the trespass-offering, the incenses, etc., represent the most sensuous and exhausting system of mediation? Could aught be farther from the point of spirituality? In moving forward to the incarnation, we take an immense step along the line whose final point is spirituality, yet even there we are still distinctly upon the carnal line. The final representative of sensuous worship must Himself be the revealer of spiritual life. Jesus Christ ascended, and henceforth we know not even Him after the flesh, for the fleshly Christ has Himself placed mankind under the tuition of a spiritual monitor.
III. The order of written testimony. From picture and symbol we pass to spiritual meanings; through the noise and fury of war we pass into the quietness and security of moral civilisation; through the porch of miracles and mighty signs and wonders we enter the holy place of truth and love. The quality of Johns Gospel requires the very place that has been assigned to it in the New Testament. John seems to say, You have heard what the Evangelists have had to tell, and have seen the wonderful things of their Masters ministry; now let me explain the deep meaning of the whole. From Malachi to Matthew is but a step; but to get from Malachi to John, you have to cross the universe. Matthew shows the fact; John reveals the truth; Matthew pourtrays on canvas; John puts his word into the heart.
IV. The whole law. From the minuteness of microscopic bye-laws men have passed to a spiritual sense of moral distinctions. Every moment of the Jews time, and every act of his life, was guarded by a regulation. Amidst our spiritual light, such regulations could not be re-established without awakening the keenest resentment. The great tables of bye-laws have been taken down, because the spirit of order and of truth has been given. What is true of law is equally true of all institutionalism.
V. Precisely the same movement takes place in the experience of every progressive life. Every man can test this doctrine for himself--the doctrine, namely, that the growth of manhood is towards spirituality. The child grows towards contempt of its first toys; the youth reviews the narrow satisfactions of his childhood with pity; the middle-aged man smiles, half-sneeringly, as he recalls the conceits of his youth; and the hoary-haired thinker lives already amid the peace and joy of invisible scenes, or if he go back, living in memory rather than in expectation, it is so ideally as to divest his recollections of all that was transient and unlovely. The spiritual world of the wise man increases every day. These suggestions point to the conclusion that the Holy Ghost is the reasonable completion of revelation, and as such His ministry is an impregnable proof of the reasonableness of Christianity. In the person of Jesus Christ truth was outward, visible, and most beautiful; in the person of the Holy Ghost truth is inward, spiritual, all-transfiguring. By the very necessity of the case the bodily Christ could be but a passing figure; but by a gracious mystery He caused Himself to be succeeded by an eternal Presence, even the Spirit of Truth, which abideth for ever. It is claimed, then, on behalf of Christianity, that there is a Holy Ghost, and to this doctrine is invited not only the homage of the heart but the full assent of the most robust and dispassionate understanding. (J. Parker, D. D.)
Filled with the Spirit
I. They were filled with the spirit.
1. Men may be filled but not with the Spirit (verse 13). The audience confessed they were full, but with wine, a liquor though full of spirit, yet no spirit. It was false, yet if the Spirit may be taken for a humour, why not a humour for a spirit. Isaiah says (Isa_29:9) that men may be drunk but not with wine. A hot humour is taken for this fire and termed, though untruly, a spirit of zeal, and men imbued with it are ever mending churches, states, superiors, and all save themselves.
2. Not every spirit. There is a spirit in man, i.e. our own spirit, and many there be who follow their own ghost, and not the Holy Ghost; for even that ghost taketh upon it to inspire, and we know its revelations (Mat_16:17).
3. blot the worlds spirit (1Co_2:12).
4. But the Holy Spirit, i.e. His gifts and graces. And because these be of many points they are all included under these two--
(l) Under the wind is represented saving graces; as necessary to our spiritual life as breath is to our natural. This is meant for us personally. Of this Spirit there are nine points (Gal_5:22).
(2) Under the tongues are set forth the grace meant for the benefit of others. Tongues serve to teach and fire to warm; and of this spirit the points are reckoned up in 1Co_12:7, etc.
II. They were filled with the Spirit.
1. It was not a wind that blew through them, as it does through many of us, but that filled them.
2. Not that they were devoid of the Spirit before. Christ had not breathed upon them (Joh_20:22) in vain. This shows us that there are diverse measures of the Spirit, some single, some double portions (1Ki_2:9). As there are degrees in the wind--a breath, a blast, a gale, so there are in the Spirit. It is one thing to receive the Spirit as at Easter and to be filled with Him as at Whitsuntide. Then but a breath; now a mighty wind; then but sprinkled as with a few drops (Eze_20:46), now baptized with that which was plenteously poured out (Joe_2:20).
III. In sign that they were filled they ran over. The fire was kindled in them by this wind, and in sign thereof they spoke with their tongue (Psa_39:3). The wind would have served them as Christians, but as apostles, i.e. ambassadors, they must have tongues.
1. They were filled and then they began to speak. Some speak, I will not say before they are full, or half full, but while they are little better than empty, if not empty quite.
2. This beginning to speak argues courage. Any man might see that there was a new spirit come into them. Before they were tongue-tied. A damsel did but ask Peter a question, and he faltered. But after this mighty wind blew up the fire, and they were warmed with it, then they were not afraid to testify before magistrates and kings. (Bp. Andrewes.)
Filled with the Spirit
The new era opened at Pentecost was one in which all Gods people were to have God abiding in them always, the Guest, Comforter and Friend of every Christian heart. It must be admitted, however, that this Divine ideal has been very inadequately realised. Let us consider some of the results which may be expected to flow from a fuller baptism of the Spirit.
I. Spiritual mindedness.
1. This does not mean that our thoughts should be perpetually running on the future, that we should ever be debating theological questions, but that we shall have the power to appreciate those great and eternal realities that are about us.
2. This spiritual mindedness will reveal itself--
(1) In the estimate we form of our fellow men.
(2) In our appreciation of the great spiritual end we ought ever to be seeking in order to do Christian work.
(3) In our appreciation of Christian doctrine caring more about the spiritual substance than the particular form or fashion by which the truth may have been expressed. For instance--
(a) In all our thought about the death and atonement of Christ, the imagination will not dwell on the physical blood that was shed, or upon the physical agony that was endured, but upon the majesty of Gods righteousness, the wonder of Gods love, the mystery of that great sacrifice on the Cross, and the awfulness of the sin which made that sacrifice necessary.
(b) When we think about the second coming of Christ, our thoughts will not be taken up with the external circumstances of pomp and splendour, but rather with the triumph of good over evil, and truth over falsehood, which is the consummation to which all devout souls must ever be looking.
(c) In thinking about inspiration we shall not trouble ourselves about theories of it, or about the mere letter, but our care will be mostly for the Divine truth itself, which will lift us up in our despondency, and guide us in our perplexity when we come to the sacred page.
II. An access of power by which the naturally timid will be enabled to do things which would be otherwise impossible to the strongest; in regard to--
1. Testimony for Christ.
2. Endurance of suffering.
3. Philanthropic work.
III. A change of disposition.
1. The cessation of jealousies, strifes, and divisions, which Paul includes amongst the works of the flesh.
2. The prevalence of a spirit of mercy and kindness towards others.
(1) To those who in our midst are compelled to live very hard lives.
(2) For those multitudes all over the world who are without the knowledge of God as revealed in Christ.
IV. An enthusiasm of holy fervour in all work.
1. In worship.
2. In Church life.
3. In evangelism. (H. Arnold Thomas, M. A.)
Filled with the Spirit
I. The fulness. There was no part of the complex nature of man that was not pervaded by the Spirit.
1. The intellect was illumined to know the truths of the Spirit.
2. The affections were purified and inflamed with desires after heavenly things.
3. The will was strengthened to obey the motions of the Spirit.
II. Its manifestation. Those who are so filled give out only the language of the life-giving Spirit. Even when they speak of earthly things it is with a tongue reminding men of the wisdom and simplicity of the children of God. When they do aught in the common business of life, their example recalls the thought of a higher life. All they say or do is to edifying. (Cornelius a Lapide.)
Filled with the Spirit and receiving the Spirit
The difference is not of kind, but of degree. In the one case, the light of heaven has reached the dark chamber, dispelling night, but leaving some obscurity and some deep shadows. In the other, that light has filled the whole chamber, and made every corner bright. This state of the soul--being filled with the Holy Ghost--is the normal antecedent of true prophetic or miraculous power, but may exist without it; without it, in individuals who are never endowed with the gift either of prophecy or of miracles; without it, in individuals who have such powers, but in whom they are not in action, as in John the Baptist, before his ministry commenced. (W. Arthur, M. A.)
Fulness of the Spirit not necessarily miraculous
Eyesight is the necessary basis of what is called a painters or a poets eye; the sense of hearing, the necessary basis of what is called a musical ear, yet eyesight may exist where there is no poets or painters eye, and hearing where there is no musical ear. So may the human soul be filled with the Holy Ghost, having every faculty illuminated, and every affection purified, without any miraculous gift. On the other hand, the miraculous power does not necessarily imply the spiritual fulness: for Paul puts the supposition of speaking with tongues, prophesying, removing mountains, and yet lacking charity, that love which must be shed abroad in every heart that is full of the Holy Ghost. (W. Arthur, M. A.)
The fulness of the Spirit the need of the Church
I. We are apt to fix our thoughts and desires on subordinate instrumentalities.
1. Good organisation. Many are chiefly anxious to perfect the ecclesiastical apparatus of the Church; but without speaking disparagingly of this, yet perfect machinery is useless without motive power, a Church may be organised to death, and may be only like a stately tomb. The Churchs finest triumphs were gained in days when it had no elaborate organisation.
2. Orthodoxy. Many are distressed by the present unsettlement of theological opinion, and regard uniformity of belief as the great desideratum. Correct thinking is much to be desired, and in proportion as any Church departs from fundamental Christian truth it emasculates its moral force. But an orthodox Church may be a scene of mental and spiritual stagnation. It may have a perfect creed and yet be loveless, lifeless, helpless.
3. Intellectual equipment. Of scholarship and disciplined thought it is impossible for a Church to have too much, but a Church that prides itself on its culture may be as cold as an iceberg and exclusive as a coterie. It may virtually say to any candidate who cannot be classed among its thoughtful, or who does not rise to a certain standard of wealth and social status, what a deacon is reported to have said to an unwelcome applicant, There is no vacancy in our church just now.
4. Liberty, fearless independence of thought and expression. But liberty may degenerate into license quite as easily as zeal for truth may pass into bigotry, and in its sacred name deadly errors and worthless speculations and conceits may be passed off as current coin of the realm of truth.
II. What we want supremely is the fulness of the Spirit.
1. Organisation, etc., are good things, but there is something more essential. Might not the Master say to-day as He did of old, Ye are careful about many things, but one thing is needful. With the fulness of the Spirit our organisation will be filled with power, our orthodoxy pulsate with love, our culture have in it no Phariseeism, and our liberty always serve the interests of truth and godliness.
2. Filled with the Spirit.
(1) The Church will be guided into all truth, for a fuller tide of the Spirit means finer spiritual discernment and discrimination, and deeper insight into eternal verities.
(2) The Church will be glorious in holiness, for wherever the Spirit of God dwells He is as the refiners fire.
(3) The peace and harmony of the Church will be insured, for brotherly love will reign supreme, and fidelity to truth will carry no bitterness with it.
(4) The Church will be preserved from selfishness, and made missionary and philanthropic.
(5) The Church will not descend to carnal and unworthy methods of spreading the kingdom of God. It will cease to bow at the shrine of mammon, disdain the expedients of worldly wisdom, and not measure its success by statistical tables or worldly standards.
(6) The Church will have an attractive power. We look too much to the mere accessories of religion--to music and ritual, intellectual brilliance and sensational services, forgetful of the fact that the magnetic spell of the Church is the beauty, intensity, and fulness of its spiritual life. When the fruits of the Spirit abound men will be drawn as bees to the apple blossom, or steel filings to the magnet.
(7) The Church will exert a mighty power to perform greater miracles than those of Christ, and in their presence the voice of the caviller will be silenced. Preaching will be in the demonstration of the Spirit and power, and we shall rejoice in constant accessions.
III. How shall we obtain this fulness of the spirit? There have been seasons when the Spirit has swept in mighty tides, and we are tempted to think that the supply of the Spirit is according to some capricious or arbitrary arrangement. But the supernatural has its laws as well as the natural.
1. Everything that grieves the Spirit must be put away, all malice and all guile and hypocrisies, etc., and all unbelief, worldly-mindedness, pride, selfishness; everything opposed to the simplicity, the charity and purity of Christ, or there will be fatal hindrances.
2. Earnest, importunate prayer--prayer that is not a mere repetition of conventional phrases, that has in it the utmost intensity of desire, that links together the whole communion of the faithful, and knows no cessation till the answer comes. The experience of the disciples before Pentecost, and in Act_4:31, is a lesson for all ages.
3. There must be avenues for the Spirits entrance, a large measure of receptivity, sensitiveness to His influence, fidelity to the truth. He requires cheerful response as He calls to duty or sacrifice, and an implicit obedience to His commands. Luther once said that people cried, Spirit, Spirit, Spirit! and then struck down all the bridges by which the Spirit might enter. At the moment of his ordination Whitefield says, I offered up my whole spirit, soul and body, to the service of Gods sanctuary, and the result we know. If the sacrifice be upon the altar, the fire from heaven will come down. (T. G. Tarn.)
The soul filled with the Holy Ghost
A piece of iron is dark and cold; imbued with a certain degree of heat, it becomes almost burning without any change of appearance; imbued with a still greater degree, its very appearance changes to that of solid fire, and it sets fire to whatever it touches. A piece of water without heat is solid and brittle; gently warmed, it flows; further heated, it mounts to the sky. An organ filled with the ordinary degree of air which exists everywhere is dumb; the touch of the player can elicit but a clicking of the keys. Throw in not other air, but an unsteady current of the same air, and sweet, but imperfect and uncertain, notes immediately respond to the players touch: increase the current to a full supply, and every pipe swells with music. Such is the soul without the Holy Ghost, and such are the changes which pass upon it when it receives the Holy Ghost, and when it is filled with the Holy Ghost. In the latter state only is it fully imbued with the Divine nature, bearing in all its manifestations some plain resemblance to its God, conveying to all on whom it acts some impression of Him, mounting heavenward in all its movements, and harmoniously pouring forth, from all its faculties, the praises of the Lord. (W. Arthur, M. A.)
Power of a man when God works by him
Look at the artists chisel; the artist cannot carve without it. Yet imagine the chisel, conscious that it was made to carve, and that it is its function, trying to carve alone. It lays itself against the hard marble, but it has neither strength nor skill. Then we can imagine the chisel full of disappointment. Why cannot I carve? it cries. Then the artist comes and seizes it. The chisel lays itself into his hand, and is obedient to him. Thought, feeling, imagination, skill, flow down from the deep chambers of the artists soul to the chisels edge. The sculptor and the chisel are not two, but one; it is the unit which they make that carves the stone. We are but the chisel to carve Gods statues in this world. Unquestionably we must do the work. But the human worker is only the chisel of the great Artist. The artist needs his chisel; but the chisel can do nothing, produce no beauty of itself. The artist must seize it, and the chisel lay itself into his hand and be obedient to him. We must yield ourselves altogether to Christ, and let Him use us. Then His power, His wisdom, His skill, His thought, His love, shall flow through our soul, our brain, our heart, our fingers. (Bp. Phillips Brooks.)
And began to speak with other tongues.--
The new tongue which ought to fall to our lot by the Spirit of Pentecost
I. Wherein it consists.
1. Not in a miraculous gift of languages.
2. Nor in a formal repetition of pious expressions.
3. But in a heart and mouth opened to thankful praise of Divine grace and joyful confession of the Lord.
II. Whence it proceeds.
1. Not from our natural state.
2. Nor from the arts and sciences.
3. But from above, from the Spirit of God, who touches heart and lips with fire from heaven.
III. What purpose it serves. Not to vain self-glorification or worldly delectation, but to the praise of God and to the message of salvation to the world. (Gerok.)
As the Spirit gave them utterance.--
Characteristics of Spirit-inspired speech
They spoke--
I. Wisely, as the Spirit of wisdom moved them.
II. Powerfully, as the Spirit of power strengthened them.
III. Purely, as the Spirit of holiness sanctified them. (Cornelius a Lapide.)
The gospel for all nations
The apostles speaking on the day of Pentecost to the people in their respective languages, was to us a plain intimation of the mind and will of God, that the sacred records should be preserved by all nations in their own tongue; that the Scriptures should be read, and public worship be performed, in the vulgar language of the nations. (M. Henry.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv4, 5, 6, 7, 9, 10, 11 4. They were all filled with the Holy Spirit.…
4. They were all filled with the Holy Spirit. All the disciples present. To be filled implies that the human spirit within was overwhelmed by, or immersed in, the Holy Spirit. The baptism of the Spirit was not a sprinkling, but an outpouring that overwhelmed the human spirit. Began to speak. This was the “Beginning.” See Luke 24:47 and Acts 11:15. With other tongues. In the languages of all the different countries from which Jews had come up to Pentecost. Many would be unable to understand the Hebrew dialect of Judea in that period, and hence, they must be preached to in the tongue of their own country if they understood. That the gospel on this, the first day the Great Commission was ever preached, was preached in all tongues, symbolized the fact that it is for all nations. As the Spirit gave them utterance. They were not allowed to preach the Great Commission until now, in order that every word uttered on this day might be the word of the Spirit, not of man. The words were to be spoken to an audience, not of those in Jerusalem only, but to our whole race in all time, in order to show how sinners are to be saved under the gospel.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v5 Act_2:5. Dwelling at Jerusalem.—Not. “permanently residing” only, a sense…
CRITICAL REMARKS
Act_2:5. Dwelling at Jerusalem.—Not. “permanently residing” only, a sense the word usually has in Luke’s writings (Luk_1:19; Luk_4:16; Luk_13:4), but also “temporarily sojourning,” a meaning not excluded by the term, and apparently demanded by the context, which speaks of the multitude (Act_2:6) as embracing “dwellers in Mesopotamia”—i.e., persons having their homes there, and “strangers of Rome”—i.e., Romans at the time sojourning in the city. Devout men.—Lit. cautious, circumspect, hence God-fearing persons, “men of piety and weight” (Alford), like Simeon (Luk_2:25), those who buried Stephen (Act_8:2), Cornelius and his servant (Act_10:2; Act_10:7).
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Act_2:6. When this was noised abroad.—Better, when this sound occurred, or was heard (R.V.). Not when this report arose (Calvin), or when these tongues were listened to (Neander), but when this sound (of the mighty, rushing wind) was heard (Meyer, Alford, Hackett, Holtzmann, Zöckler, and others). If the house stood in one of the thoroughfares leading to the Temple the sound may have been audible all over Jerusalem. Every man … in his own language—i.e., one apostle spoke in one language and another in another. By this time the apostles and their company had probably gone forth into the streets.
Act_2:7. Galileans.—This constituted the marvel, that the speakers were all recognised as natives of the northern Palestinian province. This suggests that only the eleven addressed the multitude, or—what is more probable—that the eleven being most prominent were regarded as leaders of the rest, and their nationality taken as representative of the nationality of their followers, the one hundred and twenty, who, however, were not all Galileans.
Act_2:9-11. Parthians and Medes, etc.—The catalogue of peoples, fifteen in all, begins in the north-east (three), passes round to the north (one) and north-west (five, or including Judæa, six), moves toward the south (two), and closes in the west (one), Cretes and Arabians (two) being added as an afterthought. That Judæa should come between Mesopotamia and Cappadocia has led to the supposition that Idumæa should be read. But the MSS. forbid. The reason for the mention of Judæa is obscure. It may have been simply to serve as a connecting link between Mesopotamia and Cappadocia (Holtzmann), or in order to complete the enumeration of languages (Bengel, Meyer), or for the sake of Roman readers (Olshausen). Though the dialects may have been fifteen, Holtzmann thinks the actual tongues spoken were only three, or at most four—the Zend (Medes and Elamites), Semitic (Mesopotamia, Judæa, Arabia), Greek (Asia and Egypt), Latin (Rome). Both Jews and proselytes refers to persons from all the preceding places, and not exclusively to the Romans sojourning at Jerusalem.
Act_2:11. The wonderful works of God.—Lit. the great things of God (magnalia dei, Vulgate) done by Him through Christ for the salvation of men. (Compare Luk_1:49.)
Act_2:12. Amazed depicts the astonishment, in doubt the perplexity of the multitude.
Act_2:13. New wine.—Lit. sweet drink. A peculiarly intoxicating beverage made from dried grapes by soaking them in old wine and pressing them a second time. “Furrer” (in Schenkel’s Lexicon) reports that a Jew in Hebron prepared such sweet wine by pouring water on dried grapes and distilling the infusion with an addition of spice” (Riehm’s Handwörterbuch des Biblischen Altertums, art. Wein).
HOMILETICAL ANALYSIS (Act_2:5-13)
Excitement in Jerusalem; or, what the Multitude thought of the Phenomenon
I. The subjects of this excitement.—
1. The regular inhabitants of the city. “Devout men dwelling at Jerusalem.” Besides the ordinary native population, these would naturally include pious Jews from foreign countries who had become domiciled in the city for a longer or a shorter period.
2. The feast pilgrims temporarily sojourning in the city. “Devout men from every nation under heaven.” Of these fifteen different classes are mentioned.
(1) Parthians, from the north-east of Media—referred to nowhere else in Scripture.
(2) Medes, inhabiting the region between the Caspian Sea on the north, Armenia on the west, Hyrcania on the east, and Persia on the south (2Ki_17:6; Ezr_6:2; Dan_5:28).
(3) Elamites, located east of the Tigris, north of Susiania, and south of Media (Ezr_4:9).
(4) Mesopotamians, from the lands between the Tigris and the Euphrates (Gen_24:10; Jdg_3:8; 1Ch_19:6).
(5) Judæans, including Jerusalemites, from the Holy Land—i.e., from different parts of Palestine.
(6) Cappadocians, whose settlements lay in the east of Asia Minor (1Pe_1:1).
(7) Pontians, who resided in the north-east (1Pe_1:1), and
(8) Asians from Proconsular Asia in the west of Asia Minor (Act_6:9; Act_16:6; Act_19:10).
(9) Phrygians, also from the east of Asia Minor, and north of Pamphylia (Act_16:6, Act_18:23).
(10) Pamphylians, whose territory stretched along the Mediterranean coast, south of Phrygia (Act_13:13; Act_15:38; Act_27:5).
(11) Egyptians from the Nile valley (Act_7:22).
(12) Lybians from Cyrene on the west of Egypt (Jer_46:9; Dan_11:43), the native place of Simon, who bore Christ’s cross (Luk_23:26), and of Lucius, the prophet in the Church at Antioch (Act_13:1).
(13) Romans, from the world’s capital on the banks of the Tiber (Joh_11:48; Rom_1:7).
(14) Cretans, islanders from the Mediterranean (Act_27:7; Tit_1:5).
(15) Arabians from the desert regions east of the Nile (1Ki_10:15; 2Ch_17:11; Gal_1:17). A motley group, a veritable microcosmus, or little world in the heart of Judæa.
II. The cause of this excitement.—
1. A mysterious sound. The noise of the rushing wind, or what resembled this, which pervaded the town arrested the attention of those who were abroad, and led them to investigate its cause. It is hardly to be supposed that thunder or even an earthquake would have produced the same sort of commotion.
2. A more mysterious experience. Every man in Jerusalem, from whatsoever regions arrived, heard one at least in the apostolic company preaching in his own tongue. Probably fifteen foreign languages, or dialects, were that day spoken in the streets of the Jewish capital. (See “Critical Remarks” on Act_2:9-11.)
3. A most mysterious circumstance. That none of the speakers were themselves foreigners, but all (or most) of them were Galileans, who had never been abroad and certainly had never been at school to acquire such command of foreign tongues. It is obvious that the tongues of Pentecost were not mere unintelligible gibberish, ecstatic or frenzied utterances, “sound and fury signifying nothing,” but distinct, articulate, and reasonable speech which could be followed and understood. Nor is it at all likely that the miracle was one of hearing rather than of speaking.
III. The manifestations of this excitement.—These were three.
1. Astonishment. All, without exception, were confounded, amazed, and constrained to marvel. And no wonder. What they saw and heard was no every-day occurrence, but something altogether out of, and beyond, their usual experience. The universality of this astonishment guaranteed the reality of the phenomenon.
2. Perplexity. They could neither explain nor understand the phenomenon. Yet they did not on this account deny it. They felt at a loss to fathom its significance. Yet they did not conclude it had no significance. They realised that it must import something, and kept on asking one another what each man thought about it. In this their conduct was praiseworthy so far as it was serious; where it was insincere it was frivolous and deserving of blame.
3. Mockery. This was the attitude assumed by a portion of the crowd, who, because they failed to comprehend the phenomenon, lost their judgment, and began to scoff, accusing the Spirit-borne speakers of being under the influence of strong drink: “These men are filled with new wine”—a strongly intoxicating beverage. Ridicule and calumny have always been common weapons in the hands of unbelief since the days of Christ (Mat_11:19). But neither the one nor the other is a satisfactory way of dealing with religion. Neither can disprove religion, scarcely even hinder its advancement; frequently they hasten its triumph, and often reveal the folly of those who resort to them.
Learn.—
1. The wide court to which Christianity appeals—men out of every nation under heaven.
2. The effect Christianity never fails to produce in every community it visits—excitement, wonder, inquiry, faith, and unbelief.
3. The adaptation of Christianity to every people under heaven a striking evidence of its supernatural origin.
4. The mystery which sometimes accompanies Christianity; its phenomena are not always capable of being accounted for by natural causes.
5. The unreasonable treatment Christianity often receives—ridicule instead of refutation or reception.
HINTS AND SUGGESTIONS
Act_2:5. Devout Men.
I. Are to be found in every nation under heaven—a lesson of charity (Act_10:35). Examples Job and Cornelius.
II. Are in the way of meeting Heaven’s revelations—a ground for hopefulness as to men’s ultimate destinies (Psa_25:14; Isa_64:5).
III. Are often perplexed at the divine dealings with themselves and others—a cause for humility (Mic_4:12; Job_37:21; Joh_13:7).
IV. Are sometimes led into sin—a warning against rashness in judgment (Ecc_5:2).
Act_2:11. The Wonderful Works of God.
I. In nature.—
1. The creation of the material universe (Gen_1:1).
2. The origination of life (Gen_1:20).
3. The formation of man (Gen_1:26).
II. In providence.—
1. The preservation of created things—of the material cosmos (Heb_1:3) and of all animated beings (Psa_36:6; Psa_104:27).
2. The selection and education of Israel (Isa_43:21).
3. The preparation, inspiration, and preservation of the Bible (1Co_10:11; 2Ti_3:16).
III. In grace.—
1. The redemption of a lost world through the atoning death of Christ (Gal_4:4).
2. The regeneration and renewal of souls through the Spirit and the word (Eph_2:10; Tit_3:5).
Act_2:7-11. How the World receives the Spirit’s Utterances.
I. It commonly undervalues the Spirit’s witnesses. “Are not all these Galileans?”
II. It is startled at the sound of the truth in its own conscience. “How hear we each in our own language?”
III. It distrusts the issue of the ways of God. “What meaneth this?”
IV. It mistakes the source of the Spirit’s operations. “These men are full of sweet wine.”—Gerok.
Act_2:12. What meaneth this?
I. The majesty of the Father, from whom the whole family in heaven and on earth is named.
II. The glory of the Son, which now appears in heightened splendour, as the glory of the exalted sovereign of God’s kingdom.
III. The power of the Holy Ghost, which is here seen in signs and tokens which, at the same time, presage a higher and more glorious future.—Oosterzee.
Act_2:12-13. Man’s Reception of the Great Things of God.
I. The great things of God.—These great things are everywhere, for God is everywhere; and everywhere they produce much the same effects on man. Truly great is our Jehovah, and of great power! He has not forsaken man nor man’s earth. He shows Himself more signally than by lightning, or thunder, or earthquake, or tempest; even by the Holy Ghost.
II. The impression made by them on man.—
1. Wonder. With that their religion begins and ends. They wonder, but believe not. They wonder, but love not. They wonder, but depart not from iniquity.
2. Perplexity. They know not what to think. They see and hear, and are puzzled. These “great things of God” were not meant to breed perplexity, nor to end in perplexity, yet how often do we find them doing both, through man’s perversity, or cowardice, or love of sin and darkness.
3. Mockery. This is the worst, yet not the least common treatment which the great things of God receive at the hands of men. Thus the natural heart speaks out. Let God’s great things produce their due, their natural impression. He does not work them for mere show.
(1) Let them overawe us.
(2) Let them break us down. Our hearts need breaking.
(3) Let them lead us to faith.—H. Bonar, D.D.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv4, 5, 8, 9 4. In the old dispensation the Holy Ghost operated…
WITH THE HOLY GHOST
4. In the old dispensation the Holy Ghost operated extrinsically in the people. It is the crowning glory of the gospel dispensation to be filled with the Holy Ghost, in which case He operates on us intrinsically. The law must be satisfied before the glorious Retribution, back to the Edenic state in which God filled Adam and Eve like angels, can take place. The incarnation of the Son defeated the devil and magnified the violated law; thus sweeping every difficulty out of the way and lifting the flood-gate of perfect love to pour its Niagaras of full salvation into the consecrated believing heart. Hence the crowning glory of the Pentecostal dispensation is the filling of the heart with the Holy Ghost. We find the gospel standard uniformly recognized throughout the history of the apostolic church. It was not only the indispensable qualification of the gospel herald, but it was a sine qua non in the deacon, entrusted with the temporal interests of the church, as well as the eldership, charged with the graver responsibilities of the immortal soul. At this point Satan long ago maneuvered to derail and thus blast the purity and blight the glory of the Christian Church; seducing the fair Bride of Christ to receive his black hand in wedlock, deck herself in all the ornamentation of the world, and verify the horrific prophecies pertaining to the harlot of Babylon. Revelation , 12 th and 17th chapters. If the church had remained true to the Pentecostal doctrines and experiences she would long ago have enjoyed the honor of conquering the world and bringing back her glorified spouse to be crowned King of kings and Lord of lords. The filling is impossible unless preceded by a radical emptying, a complete evacuation of our spiritual being by all evil. This is the negative experience under the cleansing blood, the invariable antecedent of the glorious positive experience, i. e., the impletion of the Holy Ghost. If you are true to the infallible Monitor, you can always have at your command the needed information relative to this glorious and extraordinary experience, as He is sure to reveal to you an emptiness in your heart, “an aching void” the world can never fill. Spirit filled people alone constitute the Bridehood of Christ (Matthew 25). Our Lord proposes to rule the world during the coming millennial age through the instrumentality of His Spirit-filled, transfigured Bride (Rev 20:6). He is now depending on the Spirit filled members of the Bridehood to preach the gospel of the glorious coming kingdom to all nations, calling out the elect and thus preparing the world for His glorious return to reign in righteousness (Mat 24:14). Reader, I abjure you, by the infinite value of your soul and the infinitesimal glories of the coming kingdom, that you get truly filled with the Holy Ghost and by doubtless faith and martyr obedience keep filled, on tiptoe watching and waiting to hail your Lord descending on a cloud (Rev 1:7).
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v4 Act 2:1 - Act 2:13.
Acts
THE ABIDING GIFT AND ITS TRANSITORY ACCOMPANIMENTS
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Act 2:1 - Act 2:13.
Only ten days elapsed between the Ascension and Pentecost. The attitude of the Church during that time should be carefully noted. They obeyed implicitly Christ’s command to wait for the ‘power from on high.’ The only act recorded is the election of Matthias to fill Judas’s place, and it is at least questionable whether that was not a mistake, and shown to be such by Christ’s subsequent choice of Paul as an Apostle. But, with the exception of that one flash of doubtful activity, prayer, supplication, patient waiting, and clinging together in harmonious expectancy, characterised the hundred and twenty brethren.
They must have been wrought to an intense pitch of anticipation, for they knew that their waiting was to be short, and they knew, at least partially, what they were to receive, namely, ‘power from on high,’ or ‘the promise of the Father.’ Probably, too, the great Feast, so near at hand, would appear to them a likely time for the fulfilment of the promise.
So, very early on that day of Pentecost, they betook themselves to their usual place of assembling, probably the ‘large upper room,’ already hallowed to their memories; and in each heart the eager question would spring, ‘Will it be to-day?’ It is as true now as it was then, that the spirits into whom the Holy Spirit breathes His power must keep themselves still, expectant, prayerful. Perpetual occupation may be more loss of time than devout waiting, with hands folded, because the heart is wide open to receive the power which will fit the hands for better work.
It was but ‘the third hour of the day’ when Peter stood up to speak; it must have been little after dawn when the brethren came together. How long they had been assembled we do not know, but we cannot doubt how they had been occupied. Many a prayer had gone up through the morning air, and, no doubt, some voice was breathing the united desires, when a deep, strange sound was heard at a distance, and rapidly gained volume, and was heard to draw near. Like the roaring of a tempest hurrying towards them, it hushed human voices, and each man would feel, ‘Surely now the Gift comes!’ Nearer and nearer it approached, and at last burst into the chamber where they sat silent and unmoving.
But if we look carefully at Luke’s words, we see that what filled the house was not agitated air, or wind, but ‘a sound as of wind.’ The language implies that there was no rush of atmosphere that lifted a hair on any cheek, or blew on any face, but only such a sound as is made by tempest. It suggested wind, but it was not wind. By that first symbolic preparation for the communication of the promised gift, the old symbolism which lies in the very word ‘Spirit,’ and had been brought anew to the disciples’ remembrance by Christ’s words to Nicodemus, and by His breathing on them when He gave them an anticipatory and partial bestowment of the Spirit, is brought to view, with its associations of life-giving power and liberty. ‘Thou hearest the sound thereof,’ could scarcely fail to be remembered by some in that chamber.
But it is not to be supposed that the audible symbol continued when the second preparatory one, addressed to the eye, appeared. As the former had been not wind, but like it, the latter was not fire, but ‘as of fire.’ The language does not answer the question whether what was seen was a mass from which the tongues detached themselves, or whether only the separate tongues were visible as they moved overhead. But the final result was that ‘it sat on each.’ The verb has no expressed subject, and ‘fire’ cannot be the subject, for it is only introduced as a comparison. Probably, therefore, we are to understand ‘a tongue’ as the unexpressed subject of the verb.
Clearly, the point of the symbol is the same as that presented in the Baptist’s promise of a baptism ‘with the Holy Ghost and fire.’ The Spirit was to be in them as a Spirit of burning, thawing natural coldness and melting hearts with a genial warmth, which should beget flaming enthusiasm, fervent love, burning zeal, and should work transformation into its own fiery substance. The rejoicing power, the quick energy, the consuming force, the assimilating action of fire, are all included in the symbol, and should all be possessed by Christ’s disciples.
But were the tongue-like shapes of the flames significant too? It is doubtful, for, natural as is the supposition that they were, it is to be remembered that ‘tongues of fire’ is a usual expression, and may mean nothing more than the flickering shoots of flame into which a fire necessarily parts.
But these two symbols are only symbols. The true fulfilment of the great promise follows. Mark the brief simplicity of the quiet words in which the greatest bestowment ever made on humanity, the beginning of an altogether new era, the equipment of the Church for her age-long conflict, is told. There was an actual impartation to men of a divine life, to dwell in them and actuate them; to bring all good to victory in them; to illuminate, sustain, direct, and elevate; to cleanse and quicken. The gift was complete. They were ‘filled.’ No doubt they had much more to receive, and they received it, as their natures became, by faithful obedience to the indwelling Spirit, capable of more. But up to the measure of their then capacities they were filled; and, since their spirits were expansible, and the gift was infinite, they were in a position to grow steadily in possession of it, till they were ‘filled with all the fulness of God.’
Further, ‘they were all filled,’-not the Apostles only, but the whole hundred and twenty. Peter’s quotation from Joel distinctly implies the universality of the gift, which the ‘servants and handmaidens,’ the brethren and the women, now received. Herein is the true democracy of Christianity. There are still diversities of operations and degrees of possession, but all Christians have the Spirit. All ‘they that believe on Him,’ and only they, have received it. Of old the light shone only on the highest peaks,-prophets, and kings, and psalmists; now the lowest depths of the valleys are flooded with it. Would that Christians generally believed more fully in, and set more store by, that great gift!
As symbols preceded, tokens followed. The essential fact of Pentecost is neither the sound and fire, nor the speaking with other tongues, but the communication of the Holy Spirit. The sign and result of that was the gift of utterance in various languages, not their own, nor learned by ordinary ways. No twisting of the narrative can weaken the plain meaning of it, that these unlearned Galileans spake in tongues which their users recognised to be their own. The significance of the fact will appear presently, but first note the attestation of it by the multitude.
Of course, the foreign-born Jews, who, from motives of piety, however mistaken, had come to dwell in Jerusalem, are said to have been ‘from every nation under heaven,’ by an obvious and ordinary license. It is enough that, as the subsequent catalogue shows, they came from all corners of the then known world, though the extremes of territory mentioned cover but a small space on a terrestrial globe.
The ‘sound’ of the rushing wind had been heard hurtling through the city in the early morning hours, and had served as guide to the spot. A curious crowd came hurrying to ascertain what this noise of tempest in a calm meant, and they were met by something more extraordinary still. Try to imagine the spectacle. As would appear from Act 2:33, the tongues of fire remained lambently glowing on each head {‘which ye see’}, and the whole hundred and twenty, thus strangely crowned, were pouring out rapturous praises, each in some strange tongue. When the astonished ears had become accustomed to the apparent tumult, every man in the crowd heard some one or more speaking in his own tongue, language, or dialect, and all were declaring the mighty works of God; that is, probably, the story of the crucified, ascended Jesus.
We need not dwell on subordinate questions, as to the number of languages represented there, or as to the catalogue in Act 2:9 - Act 2:10. But we would emphasise two thoughts. First, the natural result of being filled with God’s Spirit is utterance of the great truths of Christ’s Gospel. As surely as light radiates, as surely as any deep emotion demands expression, so certainly will a soul filled with the Spirit be forced to break into speech. If professing Christians have never known the impulse to tell of the Christ whom they have found, their religion must be very shallow and imperfect. If their spirits are full, they will overflow in speech.
Second, Pentecost is a prophecy of the universal proclamation of the Gospel, and of the universal praise which shall one day rise to Him that was slain. ‘This company of brethren praising God in the tongues of the whole world represented the whole world which shall one day praise God in its various tongues’ {Bengel}. Pentecost reversed Babel, not by bringing about a featureless monopoly, but by consecrating diversity, and showing that each language could be hallowed, and that each lent some new strain of music to the chorus.
It prophesied of the time when ‘men of every tribe, and tongue, and people, and nation’ should lift up their voices to Him who has purchased them unto God with His blood. It began a communication of the Spirit to all believers which is never to cease while the world stands. The mighty rushing sound has died into silence, the fiery tongues rest on no heads now, the miraculous results of the gifts of the Spirit have passed away also, but the gift remains, and the Spirit of God abides for ever with the Church of Christ.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv4–11 See notes on verse 3
See notes on verse 3
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv4, 8, 11 Holy Ghost
Holy Ghost
The Holy Spirit, N.T. Summary (see Mal 2:15, note): (See Scofield "Mal 2:15").
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(1) The Holy Spirit is revealed as a divine Person. This is expressly declared (e.g.) Joh 14:16; Joh 14:17; Joh 14:26; Joh 15:26; Joh 16:7-15; Mat 28:19 and everywhere implied.
(2) The revelation concerning Him is progressive
(a) In the O.T. (See Scofield "Mal 2:15"). He comes upon whom He will, apparently without reference to conditions in them
(b) During His earth-life, Christ taught His disciples Luk 11:13 that they might receive the Spirit through prayer to the Father.
(c) At the close of His ministry He promised that He would Himself pray the Father, and that in answer to prayer the Comforter would come to abide Joh 14:16; Joh 14:17.
(d) On the evening of His resurrection He came to the disciples in the upper room, and breathed on them saying, "Receive ye the Holy Ghost" Joh 20:22 but instructed them to wait before beginning their ministry till the Spirit should come upon them; Luk 24:49; Act 1:8.
(e) On the day of Pentecost the Spirit came upon the whole body of believers Act 2:1-4
(f) After Pentecost, so long as the Gospel was preached to Jews only, the Spirit was imparted to such as believed by the laying on of hands Act 8:17; Act 9:17.
(g) When Peter opened the door of the kingdom to the Gentiles (Acts 10.), the Holy Spirit, without delay, or other condition than faith, was given to those who believed. Act 10:44; Act 11:15-18. This is the permanent fact for the entire church age. Every believer is born of the Spirit; Joh 3:3; Joh 3:6; 1Jn 5:1 indwelt by the Spirit, whose presence makes the believer’s body a temple; 1Co 6:19; Rom 8:9-15; 1Jn 2:27; Gal 4:6 and baptized by the Spirit; 1Co 12:12; 1Co 12:13; 1Jn 2:20; 1Jn 2:27 thus sealing him for God; Eph 1:13; Eph 4:30.
(3) The N.T. distinguishes between having the Spirit, which is true of all believers, and being filled with the Spirit, which is the believer’s privilege and duty (cf) Act 2:4 with; Act 4:29-31; Eph 1:13; Eph 1:14 with Eph 5:18. --"One baptism, many fillings."
(4) The Holy Spirit is related to Christ in His Conception Mat 1:18-20; Luk 1:35 baptism; Mat 3:16; Mar 1:10; Luk 3:22; Joh 1:32; Joh 1:33 walk and service Luk 4:1; Luk 4:14 resurrection Rom 8:11, and as His witness throughout this age; Joh 15:26; Joh 16:8-11; Joh 16:13; Joh 16:14.
(5) The Spirit forms the church Mat 16:18 (See Scofield "Heb 12:23") by baptizing all believers into the body of Christ 1Co 12:12; 1Co 12:13 imparts gifts for service to every member of that body 1Co 12:7-11; 1Co 12:27; 1Co 12:30 guide the members in their service; Luk 2:27; Luk 4:1; Act 16:6; Act 16:7 and is Himself the power of that service; Act 1:8; Act 2:4; 1Co 2:4.
(6) The Spirit abides in the company of believers who constitute a local church, making of them, corporately, a temple 1Co 3:16; 1Co 3:17.
(7) Christ indicates a threefold personal relationship of the Spirit to the believer: "With", "In", "upon" Joh 14:17; Luk 24:49; Act 1:8. "With" indicates the approach of God to the soul, convicting of sin Joh 16:9 presenting Christ as the object of faith Joh 16:14 imparting faith Eph 2:8 and regenerating Joh 3:3-16. "In" describes the abiding presence of the Spirit in the believer’s body 1Co 6:19 to give victory over the flesh; Rom 8:2-4; Gal 5:16; Gal 5:17 to create the Christian character Gal 5:22; Gal 5:23 to help infirmities Rom 8:26 to inspire prayer Eph 6:18 to give conscious access to God Eph 2:18 to actualize to the believer his sonship Gal 4:6 to apply the Scripture in cleansing and sanctification; Eph 5:26; 2Th 2:13; 1Pe 1:2 to comfort and intercede; Act 9:31; Rom 8:26 and to reveal Christ Joh 16:14.
(8) Sins against the Spirit committed by unbelievers are: To blaspheme Mat 12:31, resist Act 7:51, insult Heb 10:29, "despite," lit. insult). Believers’ sins against the Spirit are: To grieve Him by allowing evil in heart or life Eph 4:30; Eph 4:31 and to quench Him by disobedience 1Th 5:19.
The right attitude toward the Spirit is yieldedness to His sway in walk and service, and in constant willingness that He shall "put away" whatever grieves Him or hinders His power Eph 4:31.
(9) The symbols of the Spirit are: (a) oil Joh 3:34; Heb 1:9 (b) water, Joh 7:38; Joh 7:39 (c) wind; Act 2:2; Joh 3:8, (d) fire Act 2:3, (e) a dove Mat 3:16, (f) a seal; Eph 1:13; Eph 4:30, (g) an earnest or pledge Eph 1:14.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v5 The effect of the miracle upon the multitude:
The effect of the miracle upon the multitude:
v. 5. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.
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v. 6. Now when this was noised abroad, the multitude came together and were confounded, because that every man heard them speak in his own language.
v. 7. And they were all amazed and marveled, saying one to another, Behold, are not all these which speak Galileans?
v. 8. And how hear we every man in our own tongue wherein we were born?
v. 9. Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia,
v. 10. Phrygia, and Pamphylia, in Egypt, and In the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
v. 11. Cretes and Arabians; we do hear them speak in our tongues the wonderful works of God.
v. 12. And they were all amazed, and were in doubt, saying one to another, What meaneth this?
v. 13. Others, mocking, said, These men are full of new wine.
Since this was the festival of Pentecost. one of the feasts upon which all the Jews were to appear at Jerusalem, Exo 23:13-17; Deu 16:1-22, there were people from all parts of the world living, or sojourning for the time, in Jerusalem. Many of them that had formerly lived in distant countries may have returned to the city of their fathers in order to spend their declining years in their sacred city and to die within sight of the Temple. The people here referred to were sincere, devout men, Luk 2:25, not hypocrites like the Jewish rulers. And they hailed from every nation under heaven. Since the time of the Babylonian exile the merchandizing proclivities of the Jews had drawn them out into other countries more and more. In some countries, as in Egypt, there were large colonies of them, with influential men of the class of Philo. And that they were by no means few in number throughout Asia Minor, as well as in parts of Greece and in Italy, appears from the many passages in Acts in which the synagogues of the Jews are mentioned. These Jews, known as the Jews of the Diaspora, spoke the language of the people among whom they lived, retaining the Hebrew only for Sabbath services. Now when that great sound, as of the mighty wind, was heard, the attention of all the hearers was naturally directed to the hall where the apostles and disciples were assembled, and a great multitude came together to find out the reason for this supernatural occurrence. And what they saw and heard filled their minds with such trouble and perturbation that they were no longer sure of their senses; they were altogether confounded and mixed up. For here they heard, every man, the language of the people where he had been born. There were present Eastern or Babylonian Jews, Parthians, from the region of the Caspian Sea, Medes, from the southwestern shore of the same sea, Elamites, in what is now western Persia, dwellers in Mesopotamia, along the Euphrates and Tigris rivers; there were present Syrian Jews, from Judea, the southern part of what is now Syria, from Cappadocia, in eastern Asia Minor, from Pontus, south of the Black Sea, from Asia, the parts of western Asia Minor in general, along the Aegean Sea, from Phrygia, in western Asia Minor, from Pamphylia, in southern Asia Minor; there were present Egyptian Jews, from Egypt itself, as well as from the parts of Libya in the western part, about Cyrene, the modern Tripoli; there were present Roman Jews, sojourners from that city. And finally Luke mentions Jews from the island of Crete, in the Mediterranean, and from Arabia, as being present in only small numbers. Both Jews and proselytes were represented in the assembly, such as belonged to the Jewish nation by birth, and such as had become proselytes of the gate (by acknowledging the truth of the Jewish teaching) or of righteousness (by formally accepting all the rites and ceremonies, as well as the teaching). And all the various members of this’ big gathering heard the apostles speak in their own tongue, fluently addressing them, as though they had spoken the dialects and languages all their life. Such a miracle was unheard of, and Luke exhausts his vocabulary in trying to describe its effect upon the multitude: they were confounded, they were amazed, they marveled, they were perplexed, they asked one another as to the meaning of the wonderful thing they were witnessing. And all the while the apostles were preaching the great and wonderful works of God, namely, that God had fulfilled the prophecies made to their fathers, that He had sent His Son Jesus to work the redemption of the whole world, and that this salvation was now being offered to all of them without exception. But while the majority of the assembled Jews were ready to accept the evidence of an extraordinary manifestation of God’s power in these unlearned Galileans, as they called them, there were also some that scoffed and mocked, derisively declaring that the apostles were full of sweet wine, either the must of grapes still in the fermenting state or a choice sweet wine in use in Palestine. Note: wherever the Spirit of God works through the Word, there are always some that accept the glorious truth, while others are willfully offended and mock at the Spirit that lives in the Christians.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 8 General Information:
General Information:
Verse 5 gives background information about the large number of Jews who were living in Jerusalem, many of whom were present during this event. (See: Background Information)
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General Information:
Here the word "them" refers to the believers; the word "his" refers to each person in the multitude.
godly men
Here "godly men" refers to people who were devout in their worship of God and tried to obey all of the Jewish laws.
every nation under heaven
"every nation in the world." The word "every" is an exaggeration that emphasizes that the people came from many different nations. AT: "many different nations" (See: Hyperbole and Generalization)
When this sound was heard
This refers to the sound that was similar to a strong wind. AT: "When they heard this sound" (See: Active or Passive)
the multitude
"the large crowd of people"
They were amazed and marveled
These two words share similar meanings. Together they emphasize the intensity of amazement. AT: "They were greatly amazed" (See: Doublet)
Really, are not all these who are speaking Galileans?
The people ask this question to express their amazement. The question could be changed to an exclamation. AT: "All of these Galileans could not possibly know our languages!" (See: Rhetorical Question and Exclamations)
translationWords
Jew
Jerusalem
nation
amazed
Galilee
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4, 5, 9, 10 2:4 everyone present was filled with the Holy Spirit:…
2:4 everyone present was filled with the Holy Spirit: This event marks the coming of the Holy Spirit to fill Jesus’ disciples, as he had promised, so that they could be powerful witnesses (1:4-5, 8). The Spirit’s wisdom, energy, and power were the driving force behind the church’s work and witness (e.g., 2:14-41, 43; 4:31; 9:17, 20; 13:9-12; see also Eph 5:18). • began speaking in other languages: The Holy Spirit gave extraordinary communication that made it possible for people from other countries to hear in their own languages about what God had done (Acts 2:6-11). This passage is one of several references to speaking in “other languages” or “tongues” (see also 10:44-48; 19:6; 1 Cor 14:2-28, 39). Here, this supernatural gift reveals the energizing presence of God’s Spirit and inaugurates the proclamation of the Good News to people of every nation.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.