Acts 2:5

Act_2:5-11

And there were dwelling at Jerusalem Jews, devout men, out of every nation.

The first congregation appealed to by the apostles

I. It consisted of men of many lands. The fifteen countries remind us of the dispersion of the Jews. They had been scattered on account of their sins; but the mercy of God was shown in making this punishment a way for the gospel. Jews and proselytes would return and tell their kindred of the wonders of this day. Some without design would convey to the heathen saving truth; just as fugitive traitors may build a bridge over which the saviours of their country afterwards pass; others doubtless saw here the fulfilment of their prayers that they might benefit the perishing Gentiles among whom they dwelt.

II. It represented the whole world. When the glorious news which God designed for all had to be declared for the first time, it was fitting that all should thus be represented. But on the ground of the unity of the race every congregation represents the whole world, and he who leads one soul to the Saviour makes a contribution to the aggregate of human good. What value does this put on the work of Christian agents of every class.

III. It exemplified various moral characteristics.

1. The God-fearing and worthy. They looked on the wonders with careful and devout inquiry. In seeking the salvation of sinners it is necessary to elicit the question, What may this be?

2. The frivolous. They preferred the vain charge of drunkenness. No doubt the excitement in part accounted for it, but it is probable that jesting was resorted to that the impressions of the moment might be resisted. This obvious way of grieving the Spirit is sometimes exhibited in criticisms on preachers.

3. The haughty who could not bear the idea of being taught by Galileans. So David had doubt cast on his ability to show any good, and our Lord was received with suspicion because He belonged to Nazareth. But a servant has sometimes been able to teach his master the truth of God, and an illiterate preacher has often convinced men of learning whom their equals had failed to reach. (W. Hudson.)

How the seed of the Word is spread

1. In the cotton factories of Lancashire there is a huge piece of machinery fifty feet in length, and containing hundreds of spindles, which moves steadily backward and forward from one side of the room to the other. It is a great triumph of skill to insert within the machine a power by which it shall move a certain distance and then stop and go back again. There was a similar contrivance in Judaism which retained the Word of God at Jerusalem till a certain time and then sent it forth from Jerusalem. This contrivance was the regulation that all the people should repair to the capital to celebrate their appointed feasts; and this regulation was observed even after the Jews had been scattered all over the world. Hence the gathering at Pentecost. Up to that period the arrangement seemed devised to keep the worship of God in one place and to forbid the spread of true religion. But now it seemed expressly invented for the universal diffusion of the gospel of Christ.

2. In a still, sultry autumn day, as you walk through the fields, your attention is arrested by a tiny sound at intervals, like an explosion in miniature, and a few seconds after a shower of tiny bails falls upon the ground. It is the bursting of seed pods in the sun. The casket that contains the seed of some plants is composed of four or five long narrow staves, joined together like Cooper work, but without the staves. The staves are glued together at the edges, and the vessel so constructed is strong enough to contain the seed till it is ripe. But if the seeds were retained beyond that the purposes of nature would be thwarted. Accordingly at this stage there is a turning point, and the action of the machinery is reversed. The same qualities in the vessels that hold fast the seed while it is green jerk it to a distance after it is ripe. The staves of the little barrel are bent, the bursting force overcomes the adhesion and opens them with a spring that flings the seed as if from a sewers hand. By this contrivance, though no human hand were near, a whole field would soon be sown by seed from a single plant. Thus the law in Israel that confined the sacrifices to a single spot, and so brought Jews from all parts at Pentecost, threw the seed of the Word as by a spring out from Jerusalem into all the neighbouring nations. These Parthians, etc., were the vessels charged with precious seed at Jerusalem, and then thrown back on the several countries whence they had come. In this way the gospel was in a single season brought to regions which otherwise it might not have reached in a century. (W. Arnot.)

The visitors at Jerusalem

The list is characteristic of the trained historian and geographer--trained, it may be, in the school of Strabo--who had carefully inquired what nations were represented at that great Pentecost, who had himself been present, at least, at one later Pentecost (Act_21:15), and knew the kind of crowd that gathered to it. There is a kind of order, as of one taking a birds-eye view of the Roman Empire, beginning with the great Parthian kingdom, which was still, as it had been in the days of Crassus, the most formidable of its foes; then the old territory of the Medes, which had once been so closely connected with the history of their fathers; then, the name of the Persians having been thrown into the background, the kindred people of Elam (commonly rendered Persia in the LXX.), whom Strabo speaks of as driven to the mountains (11:13, § 6); then the great cities of the Tigris and Euphrates, where the princes of the captivity still ruled over a large Jewish population; then passing southward and westward to Judaea; then to Cappadocia, in the interior of Asia Minor; then to Pontus, on the northern shore washed by the Euxine; then westward to the Proconsular Province of Asia, of which Ephesus was the capital. From Ephesus the eye travels eastward to the neighbouring province of Phrygia; thence southward to Pamphylia; thence across the Mediterranean to Egypt; westward to Cyrene; northward, re-crossing the Mediterranean, to the great capital of the empire; then, as by an after-thought, to the two regions of Crete and Arabia that had been previously omitted. The absence of some countries that we should have expected to find in the list--Syria, Cilicia, Cyprus, Bithynia, Macedonia, Achaia, Spain--is not easy to explain, but it is, at any rate, an indication that what we have is not an artificial list made up at a later date, but an actual record of those whose presence at the feast had been ascertained by the historian. Possibly they may have been omitted, because Jews and converts coming from them would naturally speak Greek, and there would be no marvel to them in hearing Galileans speaking in that language. The presence of Judaea in the list is almost as unexpected as the absence of the others. That, we think, might have been taken for granted. Some critics have accordingly conjectured that India must be the true reading, but without any MS. authority. Possibly the men of Judaea are named as sharing in the wonder that the Galileans were no longer distinguished by their provincial patois (cf. Mat_26:73)

. (Dean Plumptre.)

We do hear them speak in our tongues the wonderful works of God.--

The thousand-tongued hallelujah of the world in honour of God

I. Begun on the morning of creation in the kingdom of nature.

II. Renewed at Pentecost in the kingdom of grace.

III. Perfected, but never finished, on the day of manifestation in the kingdom of glory. (Gerok.)

The wonderful works of God

I. The subject itself. And where shall we begin? All that God does is wonderful. Let us enter--

1. The field of creation. Here, how wonderful are the works of God! Think of--

(1) Their number. Look at the heavens. Though infidelity has mocked at the idea of comparing them to the sands of the sea-shore, the discoveries of astronomy have proved it to be a fact. Look on the face of the world, how many inhabitants are there, visible and invisible!

(2) Their diversity! How large are some, and how minute are others! Take up the microscope and the telescope. What vastness in the sun! what smallness in the mite! And yet there are creatures less than these, and all of them have their peculiar qualities, tribes, families, birth, breeding, education, government. Only observe the commonwealth of the ants and the queendom of the bees!

(3) Their support. They are all provided for. There is sufficient for all and for all seasons.

(4) Their structure. Take only one of the vegetable tribes; how miraculous its growth, how simple its form, and yet how beautiful! Solomon in all his glory was not arrayed like one of these. What man contrives man may comprehend; whereas in the works of God we find that we are in the region of infinity.

2. The field of providence. Here all is wonderful! Nothing comes by chance.

(1) What an astonishing series of events are displayed in the history of one single country! What mighty movements proceed from causes almost imperceptible!

(2) The history of every individual is equally wonderful.

3. The field of grace. How wonderful is the work of redemption and its application to the soul! How wonderful the history of the believer from conversion to glorification! Angels desire to understand these things, and the more they discern the more they are surprised, and at each discovery they sing new songs, Great and marvellous are all Thy works, Lord God Almighty.

II. The way in which the subject was announced. We do hear them speak, said the audience, diversified as it was, in our tongues. It is the duty of ministers to tell the people in their own tongue the wonderful works of God. The poor have the gospel preached unto them, said Christ. The common people heard Christ gladly, says the evangelist. What are philosophical expressions and learned disquisitions to these? I fear we may apply what the apostle says of speaking in an unknown tongue to many of them. Ministers should use great plainness of speech. But this speaking to men of various languages is--

1. Nothing less than a real miracle. Two things are essential to a miracle.

(1) There must be something addressed to the sense as well as to the reason. These are called signs, and it would be wonderful if signs could not be seen.

(2) It must be above all known second causes. God only could have stored the minds of these men with such a multitude of merely arbitrary signs, and have given them power and ability to utter such a variety of distinct sounds.

2. The truth of it is evident also. It was undeniable.

(1) These men were well known.

(2) Their judges were competent to detect imposture.

(3) They did not go to a distance to tell their tale; they began amongst their enemies.

(4) The time was when large multitudes were present.

(5) Mark their boldness; they charged the Jews around them with the murder of an innocent young man.

(6) Note the result.

3. This miracle was expressly predicted. Christ said, They shall speak with new tongues.

4. This miracle was necessary for the accomplishment of their world-wide mission.

5. This gift of tongues was continued for years.

6. The want of this gift in the work of evangelising the world must now be supplied by human learning. And we ought to be very thankful to God that His Word is translated into so many tongues.

III. How this subject was heard.

1. Some heard with wonder. So it is now. And this is not surprising; for the natural man discerns not the things of God. Christians are men wondered at; the men of the world wonder that you run not to the same excess of riot with themselves, not knowing that you have meat to eat which they know not of. And this is often attended with a good effect, for it induces them to examine, and truth always gains by investigation. But then, on the other hand, the wonder often dies away, and he who wondered comes within the number of those of whom it is said, Behold, ye despisers, and wonder and perish!

2. Some heard in mockery. And so it is now. That which devils believe, and the belief of which makes them tremble, furnishes such men with matter for mirth.

(1) Some of these mockers were Once professors; the apostate is seldom found neuter.

(2) Some mock from the affectation of greatness. These things may be well enough for the common people, but will not do for men of taste.

(3) Some mock from the affectation of wisdom. What will this babbler say? We preach Christ crucified, to the Greeks foolishness.

(4) Some mock from ignorance. They mock at what they do not understand, at what they never read. Many are afraid to hear or to read the truth lest it should destroy their peace.

(5) Some cannot deny certain facts which are before them; but then they show their malignity by accounting for them. They ascribe the zeal of the Christian to disappointed love--to ambition--to a sanguine complexion--to a heated imagination--to enthusiasm, etc. So here, the multitude ascribed the phenomena to drunkenness.

3. Some heard and believed. (W. Jay.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 2:5-13. And there were dwelling — Or sojourning; in Jerusalem, Jews — Now gathered from all parts, by the peculiar providence of God; devout — Greek, ευλαβεις, pious men, from every nation under heaven — Should this be taken for an hyperbole, we have other instances in Scripture of the like way of speaking; as where we read of cities walled up to heaven, Deu 1:28; and of the dread of the Jews falling upon every nation under the whole heaven, Deu 2:25. But, not to insist upon it, that the Jews were then so numerous as to have spread through all countries, so that, as we read in Josephus, (Bell., Act 2:16,) “there was not a people upon earth who had not Jews inhabiting among them;” the expression here can signify no more than that there were some at Jerusalem, at that time, from all the several nations among whom the Jews were dispersed. Now when this was noised abroad — When this strange report came to be circulated, as it presently was; the multitude came together — From all parts of Jerusalem; and were confounded — Were utterly astonished; because that every man — Of this large and various assembly; heard one or other of them — As they addressed themselves by turns to people of a different language; speak in his own language — The language he had known from a child. And they marvelled — At this wonderful event; saying one to another — As they conversed upon it; Behold — How unaccountable is this! are not all these which speak, Galileans? — By birth and country? and how hear we every man — While they direct their speech to so many different people, who are here come together out of so many nations, speaking to each of us in our own tongue? Parthians, &c. — The reader, who is acquainted with ancient history, needs little or no information respecting the nations here mentioned. We may observe, however, that by the Elamites, the Persians are meant, and, by the dwellers in Mesopotamia, Bishop Cumberland thinks the remainder of the Jews are intended, who had been carried captive into Assyria, first by Tiglath-Pileser, (2Ki 15:29,) and afterward by Shalmaneser, and placed in the cities of the Medes, 2Ki 17:6. And in Judea — The dialect of which greatly differed from that of Galilee: Asia — The country strictly so called, Asia Minor: strangers of Rome — Greek, οιεπημουντες Ρωμαιοι, Roman sojourners, persons born at Rome, but now living at Jerusalem. These seem to have come to Jerusalem after those who are above mentioned. All of them were partly Jews by birth, and partly proselytes. Cretes — The inhabitants of one island seem to be mentioned for those of all. We do hear them speak in our tongues the wonderful works of God — Meaning, probably, those which related to the incarnation, life, doctrine, and especially to the miracles, death, resurrection, and ascension of Christ; together with the effusion of his Spirit, as a fulfilment of his promises, and the glorious dispensations of gospel grace: or, the surprising testimonies God had given to the divine mission of Jesus, and to his being the true Messiah, the Son of God. It seems, while the apostles and other disciples were discoursing on these marvellous events, they spoke to different classes of people there assembled in such a great variety of languages, and with so much readiness and propriety, as were perfectly astonishing and unexampled, even among the most learned of mankind. And they were all amazed and in doubt — That is, the pious, or well disposed were; saying one to another, What meaneth this? — What can possibly be intended by this unaccountable appearance; but others mocking — The unbelievers begin with mocking, thence proceed to cavilling, Act 4:7; to threats, Act 2:17; to imprisoning, Act 5:18; to blows, Act 2:40; to slaughter, Act 7:58. These mockers appear to have been some of the natives of Judea, and inhabitants of Jerusalem, (who understood only the dialect of the country,) by the apostles immediately directing their discourse to them in the next verse. These men are full of new wine — Greek, γλευκους, sweet wine, as the word properly signifies. There was no new wine, or must, so early in the year as pentecost; as Beza and many others have observed. Thus natural men are wont to ascribe supernatural things to mere natural causes; and many times as impudently and unskilfully as in the present case. We are informed by Plutarch, that the ancients had ways of preserving their wine sweet a great while, and such wines are known to be very intoxicating.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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).

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.

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

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.

2:5-11 Because Pentecost was a pilgrimage festival (see study note on 2:1-4), Jews from every nation were present in Jerusalem at that time and were thus able to hear the Good News being proclaimed in their own languages. The Good News is for all people (2:38-39).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 2:5. Κατοικοῦντες, dwelling) These had not come merely to Pentecost [but were regular residents], although the word, dwelling, is limited in Act 2:9-10.[9] [They had come to Jerusalem to dwell there, for this reason, as it seems, because the time for the advent of the Messiah was completed; for which reason they were desirous to be present on the spot.—V. g.]—Ἰουδαῖοι, Jews) For no one of those present was of the Gentiles, but all were Jews of various nations.—τῶν) Understand lands. Luk 17:24, note.

[9] For they were originally Jews of the dispersion, Parthians, etc.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_2:5 gives, as introductory to what follows, preliminary information how it happened that Jews of so very diversified nationality were witnesses of the occurrence, and heard their mother-languages spoken by the inspired. Stolz, Paulus, and Heinrichs are entirely in error in supposing that Act_2:5 refers to the λαλεῖν ἑτέρ. γλ., and that the sense is: Neque id secus quam par erat, nam ex pluribus nationibus diverse loquentibus intererant isti coetui homines, etc. The context, in fact, distinguishes the ʼΙουδαῖοι and the Γαλιλαῖοι (so designated not as a sect, but according to their nationality), clearly in such a way that the former are members of the nation generally, and the latter are specially and exclusively Galileans. See also van Hengel, p. 9.

ἦσαν … κατοικοῦντες] they were dwelling, is not to be taken of mere temporary residence (Kuinoel, Olshausen, and others), but of the domicile (Luk_13:4; Act_7:48; Act_9:22, al.; Plat. Legg. ii. p. 666 E, xii: p. 969 C) which they had taken up in the central city of the theocracy, and that from conscientious religious feelings as Israelites (hence εὐλαβεῖς, comp. on Luk_2:25). Comp. Chrys.: τὸ κατοικεῖν εὐλαβείας ἦν σημεῖον· πῶς; ἀπὸ τοσούτων γὰρ ἐθνῶν ὄντες καὶ πατρίδας ἀφέντες … ᾤκουν ἐκεῖ.

τῶν ὑπὸ τὸν οὐραν.] sc. ἐθνῶν, of the nations to be found under heaven (Bernhardy).

ὑπὸ τὸν οὐρανόν is classical, ὑπὸ τὸν ἥλιον. Comp. Plat. Ep. p. 326 C, Tim. p. 23 C. The whole expression has something solemn about it, and is, as a popular hyperbole, to be left in all its generality. Comp. Deu_2:25; Col_1:23.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 2:5 . κατοικοῦντες , probably used not merely of temporary dwellers for the Feast, but of the devout Jews of the Diaspora, who for the purpose of being near the Temple had taken up their residence in Jerusalem, perhaps for the study of the Law, perhaps to live and to die within the city walls (see St. Chrysostom’s comment on the word). They were not proselytes as is indicated by Ἰουδαῖοι , but probably devout men like Symeon, Luk 2:25 , who is described by the same word εὐλαβής , waiting for the consolation of Israel. The expression, as Zöckler points out, is not quite synonymous with that in Act 2:14 (or with Luk 13:4 ), and he explains it as above. There is certainly no need to consider the word, with Spitta and Hilgenfeld, as an epithet added by a later editor, or to omit Ἰουδαῖοι , as Blass strongly urges (while Hilgenfeld desires to retain this word). The word may fairly be regarded as contrasted with Γαλιλαῖοι (Act 2:7 ). The same view of it as applied here to foreign Jews who had their stated residence in Jerusalem is maintained by Schürer, Jewish People , div. ii., vol. ii., p. 291 (note) E.T. κατοικεῖν is used generally of taking up a permanent abode as in contrast to παροικεῖν used of temporary sojourn, and on the frequent use of the word in St. Luke, Friedrich, ubi supra , p. 39. But here it is followed most probably by εἰς not ἐν , constructio prægnans, cf. Wendt and Weiss as against W.H [117] (T.R. ἐν and so Blass in [118] ). Weiss, Apostelgeschichte , p. 36, regards this frequent use of εἰς as characteristic of the style of Acts, cf. Act 9:21 , Act 14:25 , and considers it quite inconceivable that ἐν would be changed into εἰς , although the reverse is likely enough to have happened (Wendt). εὐλαβεῖς , see Act 8:2 . ἀπὸ παντὸς ἔθνους : “ from every nation,” so R.V.; “out of,” A.V., but this would represent ἐκ rather than ἀπό , and would imply that they belonged to these different nations, not that they were born Jews residing among them and coming from them (Humphry, Commentary on R.V. ). τῶν ὑπὸ τὸν οὐρανόν , sc. ἐθνῶν . The phrase is used frequently in LXX, cf. Deu 2:25 , and in classical literature by Plato and Dem. If κατοικοῦντες includes the Jews who had come up to the Feast as well as those who had settled in Jerusalem from other countries, this expression is strikingly illustrated by the words of Philo, De Monarchia , ii. 1, p. 223. The Pentecost would be more largely attended even than the Passover, as it was a more favourable season for travelling than the early spring (see Wetstein, in loco ), and cf. Schürer, Jewish People , div. ii., vol. ii., pp. 291, 307, E.T.

[117] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

[118] R(omana), in Blass, a first rough copy of St. Luke.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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.

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.

there were dwelling at Jerusalem Jews, devout men out of every nation--not, it would seem, permanently settled there (see Act 2:9), though the language seems to imply more than a temporary visit to keep this one feast.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. Devout men, out of every nation] Either by these we are simply to understand Jews who were born in different countries, and had now come up to Jerusalem to be present at the passover, and for purposes of traffic, or proselytes to Judaism, who had come up for the same purpose: for I cannot suppose that the term ανδρες ευλαβεις, devout men, can be applied to any other. At this time there was scarcely a commercial nation under heaven where the Jews had not been scattered for the purpose of trade, merchandize, &c., and from all these nations, it is said, there were persons now present at Jerusalem.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. And there were at Jerusalem. When he calleth them godly or religious men, he seemeth to give us to understand that they came to Jerusalem that they might worship God; like as God, in all ages, after the scattering abroad, did gather together into that city some seed which remained, having, as it were, set up his banner, because as yet the temple did serve to some use. Yet, nevertheless, he showeth, by the way, who those be which profit by those miracles, whereby God doth declare his power. For wicked and profane men do either laugh at them, or else pass [care] not for them, as we shall see by and by. Furthermore, he meant to cite those as witnesses, which may the better be believed for their religion and godliness. When he said, out of every nation, he meaneth out of divers countries, whereof one is far from another. For he doth also afterwards reckon up those lands whereof one was far distant from another, of which sort are Libya and Pontus, Rome and Parthia, and Arabia, and such like. This serveth to increase the greatness of the thing. For the Cretians and men of Asia, dwelling so near together, might have some likelihood and agreement in speech; but the same could not be betwixt the Italians and the men of Cappadocia, betwixt the Arabians and those of Pontus. Yea, this was also a work of God worthy to be remembered and wondered at, that in so huge and horrible a scattering abroad of the people, he did always reserve some relics, yea, he caused certain strangers to adjoin themselves unto a people which was in such misery, and, as it were, quite destroyed. For although they lived here and there in exile in far countries, and being one far from another, did, as it were, inhabit divers worlds, yet did they hold among themselves the unity of faith. Neither doth he call them unadvisedly, and without good consideration, godly men, and men fearing God.

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.

(5) There were dwelling at Jerusalem.—The phrase is one of frequent occurrence in St. Luke’s writings (Luk_13:4; Act_1:19; Act_4:16). As a word, it implied a more settled residence than the “sojourning” of Luk_24:18 (see Note), Heb_11:9, but was probably sufficiently wide in its range to include the worshippers who had come up to keep the feast.

Devout men.—For the meaning of the word see Note on Luk_2:25. The primary meaning was one of cautious reverence, the temper that handles sacred things devoutly. As such, it was probably used to include proselytes as well as Jews by birth. The words that are added, “from every nation under heaven,” reduce the probability to a certainty. It appears again in Act_8:2.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. there were dwelling at Jerusalem, &c.] Probably, in addition to the visitors, many religious Jews from foreign parts were permanent residents in Jerusalem, for it was to the Jew a thing much to be desired, that he might die and be buried near the Holy City. It is said (T. B. Kethuboth, III a), “Everyone that is buried in the land of Israel is in as good case as if he were buried under the altar,” and there are many other like expressions in the immediate context of this quotation. That among the crowd were some residents seems the more likely, because when they recognized the new tongues, some asked as though they were acquainted with the speakers, “Are not these men Galilæans?”

devout men] The adjective is used of the aged Simeon (Luk_2:25), and of the men who carried Stephen to his burial (Act_8:2).

out of every nation under heaven] Hyperbole, as we use from every part of the world. So (Josephus, B. Jud. ii. 16. 4) Herod Agrippa says, “There is not a nation in the world which does not contain some of us” (Jews). Cp. Act_2:10, note on Libya.

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.

And there were dwelling at Jerusalem, Jews,.... The Ethiopic version adds, "proselytes"; but they were not all such, as appears from the following account of them; many, and it seems the most of them were of Jewish extract and descent, and others were proselytes to the Jewish religion: these were not natives of Jerusalem, but such as were born in other countries, Act 2:8 but were come to Jerusalem, either to learn the Hebrew language, which was necessary to their reading and understanding the books of Moses, and the prophets written in it; or for an increase of spiritual knowledge and piety; or, as is generally thought, to keep the feast of Pentecost; or rather, as Dr. Lightfoot thinks, they were come hither in great numbers from all parts, in expectation of the Messiah and his kingdom; the time being up, according to Daniel's weeks, and other prophecies, that he should appear: and these were

devout men; men of religion and piety, of faith and holiness; and as the Syriac version renders it, "who feared God"; for in these worst of times, among this wicked generation of men, there were some who had the fear of God before their eyes, and on their hearts; and these were collected from different quarters, to be witnesses of this amazing dispensation: for they came

out of every nation under heaven; that is, wherever the Jews were dispersed; being the descendants of those that were carried captive at different times, and into different places; as by Salmanezer, Nebuchadnezzar, Ptolomy Lagus, Antiochus, and in other lesser dispersions.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.

Ver. 5. And there were dwelling, &c.] Even in Jerusalem (for their ancient idolatries and latter unthankfulness) there be not to be found at this time a hundred households of the Jews. (Breerwood’s Inquiries.)

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.

There were dwelling at Jerusalem - The word rendered “dwelling” - κατοικοῦντες katoikountes - properly means to have a fixed and permanent habitation, in distinction from another word - παροικοῦντες paroikeountes - which means to have a temporary and transient residence in a place. But it is not always confined to this signification; and it is not improbable that many wealthy foreign Jews had a permanent residence in Jerusalem for the convenience of being near the temple. This was the more probable, as about that time the Messiah was expected to appear, Matt. 2.

Jews - Jews by birth; of Jewish descent and religion.

Devout men - ἀνδρες ἐυλαβεῖς andres eulabēis. Literally, men of cautious and circumspect lives, or who lived in a prudent manner. The term is then applied to men who were cautious about offending God; who were careful to observe his commandments. It is hence a general expression to denote pious or religious men, Act 8:2, “And devout men carried Stephen to his burial”; Luk 2:25,” And the same man (Simeon) was just, and devout.” The word “devout” means “yielding a solemn and reverential attention to God in religious exercises, particularly in prayer, pious, sincere, solemn” (Webster), and very well expresses the force of the original.

Out of every nation under heaven - A general expression meaning from all parts of the earth. The countries from which they came are more particularly specified in Act 2:9-11. The Jews at that time were scattered into almost all nations, and in all places had synagogues. See the Joh 7:35 note; Jam 1:1 note; 1Pe 1:1 note. Still they would naturally desire to be present as often as possible at the great feasts of the nation in Jerusalem. Many would seek a residence there for the convenience of being present at the religious solemnities. Many who came up to the Feast of the Passover would remain to the Feast of the Pentecost. The consequence of this would be, that on such occasions the city would be full of strangers. We are told that when Titus besieged Jerusalem, an event which occurred at about the time of the Feast of the Passover, there were no less than three million people in the city.

Josephus also mentions an instance in which great multitudes of Jews from other nations were present at the feast of Pentecost (Jewish Wars, book 2, chapter 3, section 1). What is here stated as occurring at that time is true of the inhabitants of Jerusalem - four or five thousand in number who reside there now. A large portion of them are from abroad. Prof. Hackett (Illustrations of Scripture, p. 228, 229) says of them, “Few of them, comparatively, are natives of the country. The majority of them are aged persons, who repair to the holy city to spend the remainder of their days and secure the privilege of being buried in the Valley of the Kedron, which, as their traditions assert, is to be the scene of the last judgment. At the Jews’ Wailing Place one day I met a venerable man, bowed with age, apparently beyond 80, who told me that, in obedience to his sense of duty, he had forsaken his children and home in England, and had come, unattended by any friend, to die and make his grave at Jerusalem. Others of them are those who come here to fulfill a vow, or acquire the merit of a pilgrimage, and then return to the countries where they reside. Among them may be found representatives from almost every land, though the Spanish, Polish, and German Jews compose the greater number.

Like their brethren in other parts of Palestine, except a few in some commercial places, they are wretchedly poor, and live chiefly on alms contributed by their countrymen in Europe and America. They devote most of their time to holy employments, as they are called; they frequent the synagogues, roam over the country to visit places memorable in their ancient history, and read assiduously the Old Testament and the writings of their rabbis. Those of them who make any pretensions to learning understand the Hebrew and rabbinic, and speak as their vernacular tongue the language of the country where they formerly lived, or whence their fathers emigrated.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Not only constant inhabitants, but such as had on occasion their lodgings there; partly out of a constant respect, which both Jews and proselytes had for that place, (for the temple and their worship sake; it being also a place for learning and education, as appears by the colleges and synagogues mentioned, Act 6:9), but especially now the concourse from all parts must needs have been very great, it being one of those times in which all the males were to appear before God: to which might be added, the great expectation they had of the Messiah made them to omit no occasion of inquiring concerning him, the prophecies concerning the time of his coming being fulfilled, and they could not be ignorant of the many and great things concerning the true Messiah.

Out of every nation under heaven; whither the Jews had been dispersed in the two or three greater or other lesser dispersions. Thus in part was fulfilled what was prophesied, Isa 43:5.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Dwelling at Jerusalem—Some, perhaps, only during the interval from Passover to Pentecost to enjoy both feasts. But the Greek word for dwelling implies permanent residence.

“The (present) Jewish population has been variously estimated from three to five thousand. The number varies, no doubt, from time to time, since many of them are pilgrims, who come and go in a very uncertain manner. Few of them, comparatively, are natives of the country. The majority of them are aged persons, who repair to the holy city to spend the remainder of their days, and secure the privileges of being buried in the valley of the Kedron, which, as their traditions assert, is to be the scene of the last judgment. Others of them are those who come hither to fulfil a vow, or acquire the merit of a pilgrimage, and then return to the countries where they reside. Among them may be found representatives of every land, though the Spanish, Polish, and German Jews compose the greater number. Like their brethren in other parts of Palestine, except a few in some commercial places, they are wretchedly poor, and live chiefly on alms contributed by their countrymen in Europe and America.”—Hackett’s Bib. Ill., p. 229.

This poverty of pilgrim residents goes far to illustrate the so-called “community of goods” of the first Jerusalem Church.

Every nation under heaven—”I would like to ask those,” says Erasmus, “who deny there is any hyperbole in Scripture, if they think there were any English or Scotch at the Pentecost.” But Grotius ingeniously identifies all the races named as being branches from the “sixteen grandsons of Noah, from whom all nations were descended.” Luke clearly uses these phrases of wide universality with a feeling that all the world was here represented.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Now for and, A.V.; from for out of, A.V. Dwelling; either Jews come up for the feast, or perhaps rather domiciled at Jerusalem from motives of piety.

Vers. 5-13. The amazement of the multitude.

I WONDER IS CAUSED BY ANY BREAK IN THE REGULAR ORDER AND CUSTOM OF THE WORLD. It is so in the kingdom of nature, and here in that of spirit. The country-folk of Galilee were least of all likely to acquire the power to speak the tongues of nations with which they were seldom or never in contact. And here unlettered men are found speaking the tongues of ancient and cultivated peoples. It is a type and prophecy of what the gospel in its simplicity is to do for all the varieties of mankind.

II WONDER WAS HERE ENHANCED BY THE MATTER AS WELL AS THE MANNER OF THE MESSAGE. The burden of this deliverance in diverse tongues was the "great deeds" or "mighty works" of God. Notice that power is the great theme. In any new beginning of spiritual life or fresh era of revelation, perhaps it may be said, the power of God must first be felt by the heart before his mercy and love can be rightly received. Our weakness needs the disclosure of the power working within us to make all things possible, and our pride may need chastising by the proof that one touch of that power brings the wisdom of this world to naught.

III THE PHENOMENA OF THE SPIRIT ADMIT OF DIVERSE INTERPRETATIONS, The elation and exaltation of the mind produced by the incoming of Divine power outwardly resembles the intoxication of wine, and may readily be mistaken for it. With allusion to this, doubtless, St. Paul said, "Be not drunk with wine, but be filled with the Spirit" (see F. W. Robertson"s sermon on this text). This is an example of the coincidence of extreme opposites. Spiritual things are spiritually discerned, and only the spiritual man can distinguish the spurious from the genuine enthusiasm, the superficial effervescence of bodily excitement from the sublime manifestation of the presence of God in the soul. Here, too, lies a trial of faith. The enthusiast is liable to be confounded with the madman or the fanatic by the many who judge according to appearances. The results can alone show the reality or otherwise of influence. Genuine spiritual power is ever followed by moral regeneration in the community. J.

Vers. 5-13. Spiritual facts in a world unprepared to receive them.

I DEVOUT MEN may still be living at a very low point of spiritual apprehension and experience (ver. 5). To many conscientious and sober-minded people the manifestations of the Spirit a perplexity. Hence the importance of a progressive faith, a praying and expectant attitude. Religion apt to grow stagnant and perfunctory.

II The MULTITUDE will be startled by that which comes from heaven. They need to be roused and quickened with great and enthusiastic utterances. The natural tendency of man is to rest in mere second causes. How could these Galilaeans" so speak? Yet God has something which each one can feel "his own language." The gospel message must be brought home to men"s" business and besoms." Speak to them, not in a learned, or philosophical, or theological phraseology, but in a dialect with which they are familiar.

III There will be VARIETY among perplexed hearers. Some will ask for information, others will mock and scorn, revile and blaspheme. Yet the first opposition or indifference may be followed by a blessed ingathering of souls.

IV The FEW SPEAKERS compared with the vast sphere represented in the multitude east, west, north, south reminds us that God hath chosen the weak to confound the mighty. The field is the world, but the small beginning is yet an announcement of the "wonderful works of God. " To him there is no small and great. R.

Vers. 5-13. Men"s attitudes toward things beyond explanation.

There are marked differences in the dispositions of men. At first sight the differences may seem to be so many and so great, that it is hopeless to attempt any classification of them. And yet, in the relations in which dispositions stand to revealed truth and the mysterious, there is a simple division, and a repetition of characteristic attitudes in each age. Observe the peculiar phenomena here, which tested the dispositions of the crowding multitudes. Uneducated, countrified Galilaeans were speaking to the comprehension of men who came from various parts of the earth and used several distinct languages. We do not know whether the disciples themselves understood the new words which they were empowered to utter, but it is certain that what the hearers heard was no jargon or incoherent speech; it was the story of Christ crucified and risen, given in the languages with which they were familiar. Manifestly here was a mystery, something surprising, needing explanation, something to exercise thought about; something which men of different dispositions would regard in different ways; something which would bring into expression the marked peculiarities of each class. Compare the way in which St. Paul"s preaching at Athens tested the dispositions of his hearers. (Act_17:32) "Some mocked, and others said, We will hear thee again of this matter certain men clave unto him, and believed." In our passage the attitudes taken towards the mystery were, at first two, and afterwards three.

I SOME WERE IN DOUBT, AND WOULD INQUIRE FURTHER. (Ver. 12.) They were struck with surprise, confused, perplexed. They did not know what to make of these remarkable incidents; hut they were not disposed to put them away from consideration, as necessarily delusions or impostures, because beyond a ready explanation. Their attitude was a right and a hopeful one. Denial of the "supernatural" is a sign of mental weakness or prejudiced obstinacy. Doubt about the "supernatural" is rational, and leads to inquiry, consideration, and due weighing of argument and proof. There is "honest doubt," and merely "willful doubt." The first disposition finds expression in sincere and earnest inquiry for the solution and satisfaction and removal of the doubt. The second disposition rejects inquiry, and keeps the doubting, priding itself upon its ability to doubt. No proofs can satisfy this class of doubters. Both these are still found in our Christian society; and the times tend to multiply that hopeless class that prides itself on doubting. Our Lord gave us the best remedy for the doubting disposition when he said, "If any man will do My will, he shall know of the doctrine.

II SOME MOCKED, AND WOULD SUGGEST EVIL EXPLANATIONS. (Ver. 13.) Such dispositions even our Lord had to deal with. Some who saw his miracles declared that he wrought them "by the power of the devil;" showing in this their exceeding folly, for our Lord"s works were all good and kind and helpful, and not in any sense mischievous or hurtful, as the work of devils is. So here, we find some who would not think, would not doubt, but at once rejected the mystery, and showed their folly in their insulting suggestion, "These men are full of new wine." This kind of disposition is a hopeless one. Such men have no susceptibility, No argument or proof can reach them. To this class belong the deniers and mockers of the "supernatural" in our day. The infidel class of all ages and of this has been very largely made up of those who were determined not to believe. The hard heart is too often the one great hindrance to belief.

III SOME AMONG THE INQUIRERS WOULD RECEIVE THE TRUTH WHICH WAS DECLARED AND ATTESTED IN THE STRANGE PHENOMENA. Peter"s words were a stern rebuke of the "mockers," with whom he would not deign to argue; he would utter no more than the words that should declare their folly. He preached to the doubting and inquiring. He may not have satisfied them all that day. Many may have needed to think quietly about it all, and seek further for themselves; but then, even that very day, in response to his word, three thousand accepted the Pentecostal wonders as the Spirit"s witness to Jesus as the "Messiah," and risen" to become the present, living Savior. Peter gives the example of bringing the doubting and inquiring to God"s Holy Word: "To the Law and to the testimony." And still there can be no better way of guiding the seeking soul. The mysterious, the supernatural, is a stumbling-block in these days of the enthronement of human science, more serious than it has been in any previous age. The dispositions of men towards it remain the same; but the company of the scorners, who put the subject away as unworthy of consideration, is larger than ever. Yet there are still multitudes of susceptible and open-hearted doubters; and, with our Bibles in our hands, and our personal convictions and experiences giving tone to our words, we may hopefully plead with them to recognize God in nature, and God beyond nature; God"s working within human explanation, and God"s working beyond human explanation: a sphere "unseen and spiritual," that is altogether more real and permanent than the sphere "seen and temporal." Urge, in conclusion, that the things of the soul, religion, and God must of necessity lie in this "beyond," "within," "spiritual," "supersensuous," sphere. 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.

And there were dwelling in Jerusalem Jews - Gathered from all parts by the peculiar providence of God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

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.

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.

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.

DOUBLE MIRACLE

5-9. On this occasion an unprecedented double miracle was wrought by the Holy Ghost on not only the speakers but all the hearers. This double miracle moved like a span of cyclones through the multitude, bringing the gospel with lightning velocity and unerring intelligibility to all. On the speakers was miraculously conferred the power to speak in all of the languages represented in that vast cosmopolitan assembly. Those “ignorant and unlearned” men and women preached fluently in languages which they knew not. Of course they knew substantially and experimentally what they were preaching, but they did not know the words and sentences they spoke.

In their dispersions the hundred and twenty men and women, all preaching with the Holy Ghost sent down from heaven, spoke in the language of the people with whom they were providentially associated. An illiterate disciple happens to encounter a multitude of people speaking the Coptic language, as they were citizens of Egypt. She preaches fluently in Coptic, though she knows not a word of it. Bartholomew happens to encounter a multitude from Rome speaking the Latin language, of which he knows not a word, yet he preaches fluently in Latin. Thus there is a thorough accommodation to all the dialect vicissitudes of that cosmopolitan audience. As Peter was the leading speaker and the Greek not only the vernacular of the apostles, but the great learned language of the world, of course he delivered that memorable introductory sermon in that language. Then the hundred and twenty, dispersing in all directions, preached with the Holy Ghost sent down from heaven in the language of the people they providentially met.

But there is another hemisphere of this wonderful double miracle wrought by the Holy Ghost in unutterable mercy to expedite the inauguration of the gospel dispensation and give it a supernatural impetus at the beginning, a glorious earnest of the coming millennium, as the filling of the heart with the Holy Ghost is really the millennial reign in the soul. Now the second hemisphere of this glorious miracle was wrought on that vast multitude “from every nation under heaven.” The supernatural power of the Holy Ghost wrought with the multitude a qualification in each human spirit, quickening the intellect and enabling every person to hear in his own native language.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

5. The circumstances of the present occasion were happily suited to this wonderful display of divine power, the like of which had never been witnessed, even in the astonishing miracles of Moses and of Jesus. (5) " Now there were dwelling in Jerusalem, Jews, devout men, from every nation under heaven. " The native tongues of these Jews were those of the nations in which they were born, but they had also been instructed by their parents in the dialect of Judea. This enabled them to understand the tongues which were spoken by the apostles, and to test the reality of the miracle.

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.

5. There were dwelling at Jerusalem Jews, devout men. Devout Jews who had come up to the great feast of Pentecost. The Jews were already scattered in many nations, but foreign Jews were wont to flock to the great national feasts. Some, too, had come to end their days at Jerusalem. Under heaven. From all quarters of the world. Jews, in foreign lands, attended Pentecost in larger numbers than the other feasts, because the time of year favored travel.

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.

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)

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.

5. ἦσαν δὲ ἐν Ἱερουσαλήμ. Probably, in addition to the visitors who had come to the feast, many religious Jews from foreign parts were permanent residents in Jerusalem, for it was to the Jew a thing much to be desired, that he might die and be buried near the Holy City. It is said (T. B. Kethuboth, 111 a), ‘Every one that is buried in the land of Israel is in as good case as if he were buried under the altar,’ and there are many other like expressions in the immediate context of this quotation. That among the crowd were some residents seems the more likely, because when they recognized the new tongues, some asked as though they were acquainted with the speakers, ‘Are not these men Galilæans?’

εὐλαβεῖς, devout. The word is used of the aged Simeon (Luk 2:25) and of the men who carried Stephen to his burial (Act 8:2). It is one of those Greek words which Christianity has taken hold of and dignified. In classical language its sense is merely = circumspect. The LXX. (according to some authorities) has it (Mic 7:2) of the good, godly, merciful man; other MSS. read εὐσεβὴς there.

ἀπὸ παντὸς ἔθνους. This expression is hyperbolic. We say from every part of the world, when we only mean from a great many parts. Cf. also Deu 2:25, ‘This day will I begin to put the fear of thee upon the nations that are under the whole heaven.’ That the Jews were spread abroad very widely is seen from Josephus (B. J. II. 16, 4) where Herod Agrippa says ‘There is not a nation in the world which does not contain some of us’ (Jews). So Philo In Flaccum, § 7, says of them, τὰς πλείστας καὶ εὐδαιμονεστάτας τῶν ἐν Ευρώπῃ καὶ Ἀσίᾳ κατά τε νήσους καὶ ἠπείρους ἐκνέμονται.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5-13.] Effect on the Multitude.

5.] De Wette maintains that these κατοικοῦντες cannot have been persons sojourning for the sake of the feast, but residents: but see above on ver. 1. I see no objection, with Meyer, to including both residents and sojourners in the term, which only specifies their then residence.

εὐλαβεῖς] Not in reference to their having come up to the feast, nor to their dwelling from religious motives at Jerusalem (τὸ κατοικεῖν εὐλαβείας ἦν σημεῖον, ἀπὸ τοσούτων ἐθνῶν πατρίδας ἂφέντας καὶ οἰκίαν καὶ συγγενεῖς, ἐκει οἰκεῖν, Chrys.), but stated as imparting a character and interest to what follows. They were not merely vain and curious listeners, but men of piety and weight.

ἀπὸ παντὸς ἔθν …] Not perhaps used so much hyperbolically, as with reference to the significance of the whole event. As they were samples each of their different people, so collectively they represented all the nations of the world, who should hear afterwards in their own tongues the wonderful works of God.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Dwelling [κατοικουντες] . Denoting an abiding; but here it must be taken in a wide sense, since among these are mentioned those whose permanent residence was in Mesopotamia, etc. See ver. 9.

Devout. See on Luk 2:25.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.