Act 2:1-4 | Barnes | STEP | THE ACTS OF THE APOSTLES CHAPTER 2 Verse 1. And when the day of Pentecost . The word Pentecost is a Greek word, signifying the fiftieth part of a thing; or the fiftieth in order. Among the Jews it was applied to one of their three great feasts which began on the fiftieth day after the Passover. This feast was reckoned from the sixteenth day of the month ABIB, or April, or the second day of the Passover. The paschal lamb was slain on the fourteenth of the month at even, ( ); on the fifteenth of the month was a holy convocation--the proper beginning of the feast; on the sixteenth was the offering of the first-fruits of harvest, and from that day they were to reckon seven weeks , i.e., forty-nine days to the feast called the feast of Pentecost, so that it occurred fifty days after the first day of the feast of the Passover. This feast was also called the feast of weeks , from the circumstance that it followed a succession of weeks, . It was also a harvest festival, and was accordingly called the feast of harvest. And it was for this reason that two loaves made of new meal were offered on this occasion as first-fruits, . Was fully come . When the day had arrived. The word means here simply, had come . Comp. . This fact is mentioned, that the time of the Pentecost had come, or fully arrived, to account for what is related afterwards, that there were so many strangers and foreigners present. The promised influences of the Spirit were withheld until the greatest possible numbers of Jews should be present at Jerusalem at the same time, and thus an opportunity be afforded of preaching the gospel to vast multitudes in the very place where the Lord Jesus was crucified, and also an opportunity be afforded of sending the gospel by them into distant parts of the earth. They were all . Probably not only the apostles, but also the one hundred and twenty mentioned in . With one accord . See . It is probable they had continued together until this time, and given themselves entirely to the business of devotion. In one place . Where this was cannot be known, Commentators have been much divided in their conjectures about it. Some have supposed it was in the upper room mentioned, ( ;) others that it was a room in the temple; others that it was in a synagogue; others that it was in the promiscuous multitude that assembled for devotion in the courts of the temple. See . It has by many been supposed that this took place on the first day of the week, that is, on the Christian Sabbath. But there is a difficulty in establishing this. There was probably a difference among the Jews themselves on this subject. The law said that they should reckon seven Sabbaths, that is, seven weeks, "from the morrow after the Sabbath," . By this Sabbath the Pharisees understood the second day of the Passover, on whatever day of the week it occurred, which was kept as a holy assembly, and might be called a Sabbath. But the Caraite Jews, or those who insisted on a literal interpretation of the Scriptures, maintained that by the Sabbath here was meant the usual Sabbath , the seventh day of the week. Consequently with them the day of Pentecost always occurred on the first day of the week; and if the apostles fell in with their views, the day was fully come on what is now the Christian Sabbath. But if the views of the Pharisees were followed, and the Lord Jesus had with them kept the Passover on Thursday , as many have supposed, then the day of Pentecost would have occurred on the Jewish Sabbath, that is, on Saturday .--Kuinoel; Lightfoot. It is impossible to determine the truth on this subject. Nor is it of much importance. The day of Pentecost was kept by the Jews also as a festival to commemorate the giving of the law on Mount Sinai. (a) "the day of Pentecost" (b) "they were all in one accord" (*) "accord" or, "consent"

Acts 2:1-4

THE ACTS OF THE APOSTLES CHAPTER 2

Verse 1. And when the day of Pentecost. The word Pentecost is a Greek word, signifying the fiftieth part of a thing; or the fiftieth in order. Among the Jews it was applied to one of their three great feasts which began on the fiftieth day after the Passover. This feast was reckoned from the sixteenth day of the month ABIB, or April, or the second day of the Passover. The paschal lamb was slain on the fourteenth of the month at even, (Lev 23:5); on the fifteenth of the month was a holy convocation--the proper beginning of the feast; on the sixteenth was the offering of the first-fruits of harvest, and from that day they were to reckon seven weeks, i.e., forty-nine days to the feast called the feast of Pentecost, so that it occurred fifty days after the first day of the feast of the Passover. This feast was also called the feast of weeks, from the circumstance that it followed a succession of weeks, Ex 34:22, Nu 28:26, De 16:10. It was also a harvest festival, and was accordingly called the feast of harvest. And it was for this reason that two loaves made of new meal were offered on this occasion as first-fruits, Lev 23:17,20 Nu 28:27-31.

Was fully come. When the day had arrived. The word means here simply, had come. Comp. Mk 1:15, Lk 1:57. This fact is mentioned, that the time of the Pentecost had come, or fully arrived, to account for what is related afterwards, that there were so many strangers and foreigners present. The promised influences of the Spirit were withheld until the greatest possible numbers of Jews should be present at Jerusalem at the same time, and thus an opportunity be afforded of preaching the gospel to vast multitudes in the very place where the Lord Jesus was crucified, and also an opportunity be afforded of sending the gospel by them into distant parts of the earth.

They were all. Probably not only the apostles, but also the one hundred and twenty mentioned in Acts 1:15.

With one accord. See Acts 1:14. It is probable they had continued together until this time, and given themselves entirely to the business of devotion.

In one place. Where this was cannot be known, Commentators have been much divided in their conjectures about it. Some have supposed it was in the upper room mentioned, (Acts 1:13;) others that it was a room in the temple; others that it was in a synagogue; others that it was in the promiscuous multitude that assembled for devotion in the courts of the temple. See Acts 2:2. It has by many been supposed that this took place on the first day of the week, that is, on the Christian Sabbath. But there is a difficulty in establishing this. There was probably a difference among the Jews themselves on this subject. The law said that they should reckon seven Sabbaths, that is, seven weeks, "from the morrow after the Sabbath," Lev 23:15. By this Sabbath the Pharisees understood the second day of the Passover, on whatever day of the week it occurred, which was kept as a holy assembly, and might be called a Sabbath. But the Caraite Jews, or those who insisted on a literal interpretation of the Scriptures, maintained that by the Sabbath here was meant the usual Sabbath, the seventh day of the week. Consequently with them the day of Pentecost always occurred on the first day of the week; and if the apostles fell in with their views, the day was fully come on what is now the Christian Sabbath. But if the views of the Pharisees were followed, and the Lord Jesus had with them kept the Passover on Thursday, as many have supposed, then the day of Pentecost would have occurred on the Jewish Sabbath, that is, on Saturday.--Kuinoel; Lightfoot. It is impossible to determine the truth on this subject. Nor is it of much importance. The day of Pentecost was kept by the Jews also as a festival to commemorate the giving of the law on Mount Sinai.

(a) "the day of Pentecost" Lev 23:15 (b) "they were all in one accord" Acts 1:14 (*) "accord" or, "consent" Verse 2. And suddenly. It burst upon them at once. Though they were waiting for the descent of the Spirit, yet it is not probable that they expected it in this manner. As this was an important event, and one on which the welfare of the church depended, it was proper that the gift of the Holy Spirit should take place in some striking and sensible manner, so as to convince their own minds that the promise was fulfilled, and so as deeply to impress others with the greatness and importance of the event.

There came a sound. ηχος. This word is applied to any noise or report. Heb 12:19, "The sound of a trumpet." Lk 4:37, "The fame of him," etc. Comp. Mk 1:28.

From heaven. Appearing to rush down from the sky. It was fitted, therefore, to attract their attention no less from the direction from which it came, than on account of its suddenness and violence. Tempests blow, commonly, horizontally. This appeared to come from above; and this is all that is meant by the expression, "from heaven."

As of a rushing mighty wind. Literally, "as of a violent wind or gale," borne along--φερομενης--, sweeping along like a tempest. Such a wind is sometimes borne along so violently, and with such a noise, as to make it difficult even to hear the thunder in the gale. Such appears to have been the sound of this remarkable phenomenon. It does not appear that there was any wind; all might have been still; but the sudden sound was like such a sweeping tempest. It may be remarked, however, that the wind in the sacred Scriptures is often put as an emblem of a Divine influence. It is invisible, yet mighty; and thus represents the agency of the Holy Spirit. The same word in Hebrew, (,) and in Greek, πνευμα is used to denote both. The mighty power of God may be denoted also by the violence of a mighty tempest, 1Kgs 19:11, Ps 29, 104:3, 18:10. And thus Jesus by his breath indicated to the apostles the conferring of the Holy Ghost, Jn 20:22. In this place the sound as of a gale was emblematic of the mighty power of the Spirit, and of the great effects which his coming would accomplish among men.

And it filled. Not the wind filled, but the sound. This is evident,

(1.) because there is no affirmation that there was any wind.

(2.) The grammatical structure of the sentence will admit no other construction. The word "filled" has no nominative case but "the sound." And suddenly there was a sound as of a wind, and (the sound) filled the house. In the Greek, the word "wind" is in the genitive or possessive case. It may be remarked here, that this miracle was really far more striking than the common supposition makes it to have been. A tempest might have been terrific. A mighty wind might have alarmed them. But there would have been nothing unusual or remarkable in it. Such things often occurred; and the thoughts would have been directed of course to the storm as an ordinary, though perhaps alarming occurrence. But when all was still--when there was no storm, no wind, no rain, no thunder, such a rushing sound must have arrested their attention; and directed all minds to so unusual and unaccountable an occurrence.

All the house. Some have supposed that this was a room in or near the temple. But as the temple is not expressly mentioned, this is improbable. it was probably the private dwelling mentioned in Acts 1:12. If it be said that such a dwelling could not contain so large a multitude as soon assembled, it may be replied that their houses had large central courts, Mt 9:2, and that it is not affirmed that the transaction recorded in this chapter occurred in the room which they occupied. It is probable that it took place in the court and around the house.

(c) "it filled all the house" Acts 4:31 Verse 3. And there appeared unto them. There were seen by them, or they saw. They were first seen by them in the room before they rested on the heads of the disciples. Perhaps the fire appeared at first as scintillations or coruscations, until it became fixed on their heads.

Tongues. γλωσσαι. The word tongue occurs often in the Scriptures to denote the member which is the instrument of taste and speech, and also to denote language or speech itself. It is also used, as with us, to denote that which in shape resembles the tongue. Thus Josh 7:21,24, (in Hebrew,) "a tongue of gold," i.e., a wedge of gold; Josh 10:5, 18:19, Isa 11:15, "The tongue of the sea," i.e., a bay or gulf. Thus also we say a tongue of land. The phrase "tongue of fire" occurs once, and once only, in the Old Testament: Isa 5:24, "Therefore as the fire devoureth the stubble (Heb., tongue of fire,) and the flame consumeth," etc. In this place the name tongue is given from the resemblance of a pointed flame to the human tongue. Anything long, narrow, and tending to a point, is thus in the Hebrew called a tongue. The word here means, therefore, slender and pointed appearances of flame; perhaps at first moving irregularly around the room.

Cloven. Divided, separated. διαμεριζομεναι, from the verb to divide, or distribute into parts. Mt 27:35, "They parted his garments." Lk 22:17, "Take this, (the cup,) and divide it among yourselves." Probably the common opinion is that these tongues or flames were, each one of them, split, or forked, or cloven. But this is not the sense of the expression. It means that they were separated or divided one from another; not one great flame, but broken up, or cloven into many parts; and probably moving without order in the room. In the Syriac it is, "And there appeared unto them tongues which divided themselves, like fire, and sat upon each of them." The old Ethiopic version reads it, "And fire, as it were, appeared to them, and sat on them."

And it sat upon each of them. Or rested, in the form of a lambent or gentle flame, upon the head of each one. This evinced that the prodigy was directed to them, and was a very significant emblem of the promised descent of the Holy Spirit. After the rushing sound, and the appearance of the flames, they could not doubt that here was some remarkable interposition of God. The appearance of fire, or flame, has always been regarded as a most striking emblem of the Divinity. Thus, (Ex 3:2,3) God is said to have manifested himself to Moses in a bush which was burning, yet not consumed. Thus, (Ex 19:16-20,) God descended on Mount Sinai in the midst of thunders, and lightnings, and smoke, and fire--striking emblems of his presence and power. See also Gen 15:17. Thus, (De 4:24,) God is said to be "a consuming fire." Comp. Heb 12:29, Eze 1:4, Ps 18:12-14. The classic reader will also instantly recall the beautiful description in Virgil.--AEniad, b. ii. 680--691. Other instances of a similar prodigy are also recorded in profane writers.--Pliny, H. N. 2, 37; Livy, i. 39. These appearances to the apostles were emblematic, doubtless,

(1.) of the promised Holy Spirit, as a Spirit of purity and of power. The prediction of John the Baptist, "He shall baptize you with the Holy Ghost, and with fire," (Mt 3:11,) would probably be recalled at once to their memory.

(2.) The peculiar appearance, that of tongues, was an emblem of the diversity of languages which they were about to be able to utter. Any form of fire would have denoted the presence and power of God; but a form was adopted expressive of the case. Thus, any appearance at the baptism of Jesus might have denoted the presence and approbation of God; but the form chosen was that of a dove descending; expressive of the mild and gentle virtues with which he was to be imbued. So in Eze 1:4, any form of flame might have expressed the presence of God; but the appearance actually was emblematical of his Providence. In the same way the appearance here expressed their peculiar endowments for entering on their great work--the ability to speak powerfully with new tongues.

(*) "cloven" or, "divided" Verse 4. Were all filled with the Holy Ghost. Were entirely under his sacred influence and power. Lk 1:41,67. To be filled with anything is a phrase denoting that all the faculties are pervaded by it, engaged in it, or under its influence. Acts 3:10, "Were filled with wonder and amazement;" Acts 5:17, "Filled with indignation;" Acts 13:45, "Filled with envy;" Acts 13:52, "Filled with joy, and with the Holy Ghost."

Began to speak with other tongues. In other languages than their native tongue. The languages which they spoke are specified in @Ac 2:9-11.

As the Spirit gave them utterance. As the Spirit gave them power to speak. This language implies plainly that they were now endued with a faculty of speaking languages which they had not before learned. Their native tongue was that of Galilee, a somewhat barbarous dialect of the common language used in Judea, the Syro-Chaldaic. It is possible that some of them might have been partially acquainted with the Greek and Latin, as both of them were spoken among the Jews to some extent; but there is not the slightest evidence that they were acquainted with the languages of the different nations afterwards specified. Various attempts have been made to account for this remarkable phenomenon, without supposing it to be a miracle. But the natural and obvious meaning of the passage is, that they were endowed by the miraculous power of the Holy Ghost with ability to speak foreign languages, and languages to them before unknown. It does not appear that each one had the power of speaking all the languages which are specified, (Acts 2:9-11,) but that this ability was among them, and that together they could speak these languages; probably some one, and some another. The following remarks may perhaps throw some light on this remarkable occurrence:

(1.) This ability was predicted in the Old Testament, (Isa 28:11), "With another tongue will he speak to this people." Comp. 1Cor 14:21, where this passage is expressly applied to the power of speaking foreign languages under the gospel.

(2.) It was predicted by the Lord Jesus that they should have this power. Mk 16:17, "These signs shall follow them that believe--they shall speak with new tongues."

(3.) The ability to do it existed extensively and long in the church. 1Cor 12:10,11, "To another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit;" 1Cor 12:28, "God hath set in the church-- diversities of tongues;" 1Cor 12:30, 14:2,4,5,6,9,13,14,18,19,22,23, 1Cor 14:27,39. From this it appears that the power was well known in the church, and was not confined to the apostles. This also may show that, in the case in the Acts, the power was conferred on other members of the church as well as the apostles.

(4.) It was very important that they should be endowed with this power in their great work. They were going forth to preach to all nations; and though the Greek and Roman tongues were extensively spoken, yet their use was not universal; nor is it known that the apostles were skilled in those languages. To preach to all nations, it was indispensable that they should be able to understand their language. And it was necessary that they should be endowed with ability to speak them without the slow process of being compelled to learn them.

(5.) One design was to establish the gospel by means of miracles. Yet no miracle could be more striking than the power of conveying their sentiments at once into all the languages of the earth. When it is remembered what a slow and toilsome process it is to learn a foreign tongue, this would be regarded by the heathen as one of the most striking miracles which were ever wrought in the establishment of the Christian faith, 1Cor 14:22,24,25.

(6.) The reality and certainty of this miracle is strongly attested by the early triumphs of the gospel. That the gospel was early spread over all the world, and that, too, by the apostles of Jesus Christ, by men of Galilee, is the clear testimony of all history. They preached it in Arabia, Greece, Syria, Asia, Persia, Africa, and Rome. Yet how could this have been effected without a miraculous power of speaking the languages used in all those places? Now, it requires the toil of many years to speak in foreign languages; and the recorded success of the gospel is one of the most striking attestations to the fact of the miracle that could be conceived.

(7.) The corruption of language was one of the most decided effects of sin, of pride and ambition, and the source of endless embarrassments and difficulties, Gen 11. It is not to be regarded as wonderful if one of the effects of the plan of recovering men should be to show the power of God over all evil; and thus to furnish striking evidence that the gospel could meet all the crimes and calamities of men. And we may add,

(8.) that from this we see the necessity now of training men who are to be the missionaries to other lands. The gift of miracles is withdrawn. The apostles, by that miracle, simply were empowered to speak other languages. That power must still be had if the gospel is to be preached. But it is now to be obtained, not by miracle, but by slow and careful study and toil. If possessed, men must be taught it. They must labour for it. And as the church is bound (Mt 28:19) to send the gospel to all nations, so it is bound to provide that the teachers who shall be sent forth shall be qualified for their work. Hence one of the reasons of the importance of training men for the holy ministry.

(a) "were all filled" Acts 1:5 (b) "began to speak with" Mk 16:17, Acts 10:46 (+) "tongues" or, "in other languages"

378