Isa 44:3, Joe 2:28, Act 1:8, 2:1-21 | Barnes

Isaiah 44:3

Joel 2:28

Acts 1:8

Verse 8. But ye shall receive power, etc. Literally, as it is translated in the margin, "ye shall receive the power of the Holy Ghost coming upon you." This was said to them to console them. Though they could not know the times which God reserved in his own appointment, yet they should receive the promised Guide and Comforter. The word power here refers to all the help or aid which the Holy Spirit would grant; the power of speaking with new tongues; of preaching the gospel with great effect; of enduring great trials, etc. See Mk 16:17,18. The apostles had impatiently asked him if he was then about to restore the kingdom to Israel. Jesus by this answer rebuked their impatience; taught them to repress their ill-timed ardour; and assured them again of the coming of the Holy Ghost.

Ye shall be witnesses. For this purpose they were appointed; and for this design they had been with him for more than three years. They had seen his manner of life, his miracles, his meekness, his sufferings; they had listened to his instructions, had conversed and eaten with him as a friend; they had seen him after he was risen, and were about to see him ascend to heaven; and they were qualified to bear witness to all these things in all parts of the earth, They were so numerous, that it could not be pretended that they were deceived; they had been so intimate with him and his plans, that they could testify of him; and there was no motive but conviction of the truth, that could lead them to all these sacrifices in making known the Saviour. The original word here is (μαρτυρες)--martyrs. From this word the name martyrs has been given to those who suffered in times of persecution. The reason why this name was given to them was that they bore witness to the life, instructions, death, and resurrection of the Lord Jesus, even in the midst of persecution and death. It is commonly supposed that nearly all of the apostles thus bore witness to the Lord Jesus: of this, however, there is not clear proof. See Mosheim's Ecclesiastical History, vol. i., pp. 55, p56. Still the word here does not necessarily mean that they should be martyrs, or be put to death in bearing witness to the Lord Jesus; but that they should everywhere testify to what they knew of him. The fact that this was the design of their appointment, and that they actually bore such testimony, is abundantly confirmed in the Acts of the Apostles, Acts 1:22, 5:32, 10:39,42, 22:16.

In Jerusalem. In the capital of the nation. See Acts 2. The great work of the Spirit on the day of Pentecost occurred there. Most of the disciples remained in Jerusalem until the persecution that arose about the death of Stephen, Acts 8:1,4. The apostles remained there till Herod put James to death. Comp. Acts 8:1, with Acts 12:1,2. This was about eight years. During this time, however, Paul was called to the apostleship, and Peter had preached the gospel to Cornelius, Philip to the eunuch, etc.

In all Judea. Judea was the southern division of the Holy Land, and included Jerusalem as the capital. Mt 2:22; Acts 8:1.

And in Samaria. This was the middle portion of Palestine. Mt 2:22. This was fulfilled by his disciples. See Acts 8:1, "And they were all scattered abroad throughout the regions of Judea and Samaria, (Acts 1:4,) everywhere preaching the word;" Acts 8:15, "Then Philip went down to the city of Samaria, and preached Christ unto them " Acts 1:14, 9:31.

And unto the uttermost part of the earth. The word earth, or land, is sometimes taken to denote only the land of Palestine. But here there does not seem to be a necessity for limiting it thus. If Christ had intended that, he would have mentioned Galilee, as being the only remaining division. But as he had expressly directed them to preach the gospel to all nations, the expression here is clearly to be considered as including the Gentile lands as well as the Jewish. The evidence that they did this is found in the subsequent parts of this book, and in the history of the church. In this way Jesus replied to their question. Though he did not tell them the time when it was to be done, nor did he affirm that he would restore the kingdom to Israel, yet he gave them an answer that implied that the work should advance--should advance much farther than the land of Israel; and that they would have much to do in promoting it. All the commands of God, and all his communications are such as to call up our energy, and teach us that we have much to do. The uttermost parts of the earth have been given to the Saviour, (Ps 2:8) and churches should not rest until He whose right it is shall come and reign, Eze 21:27.

(1) "power" or "the power of the Holy Ghost coming upon you" (a) "ye shall be witnesses" Mt 28:19, Lk 24:47-49

Acts 2:1-21

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 Verse 5. There were dwelling at Jerusalem. The word rendered κατοικουντες properly means to have a fixed and permanent habitation, in distinction from another word, παροικουντες, 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, Mt 2.

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

Devout men. ανδρεςευλαβεις. Literally, men of cautious and circumspect lives, who lived in a prudent manner. The term is applied to men who were cautious about offending God; who were careful to observe his commandments. It hence is a general expression to denote pious or religious men. Acts 8:2, "And devout men carried Stephen to his burial." Lk 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 Acts 2:9-11. The Jews at that time were scattered into almost all nations, and in all places had synagogues. Jn 7:35. 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. And the consequence was, that on such occasions the city would be full of strangers. We are told, that when Titus besieged Jerusalem at about the feast of the Passover, there were no less than three millions of people in the city, and this great multitude greatly deepened the calamities arising from the siege. Josephus also mentions an instance where great multitudes of Jews from other nations were present at the feast of Pentecost.--Jewish Wars, b. ii. chap. iii. & 1. Verse 6. When this was noised abroad. When the rumour of this remarkable transaction was spread, as it naturally would be without delay.

Were confounded. συνεχυθη. Were violently moved and agitated; were amazed, and astonished at the remarkable occurrence.

Every man heard them speak, etc. Though the multitude spoke different tongues, yet they now heard Galilaeans use the language which they had learned in foreign nations.

His own language. His own dialect--διαλεκτω. His own idiom, whether it was a foreign language, or whether it was a modification of the Hebrew. The word may mean either; but it is probable that the foreign Jews would greatly modify the Hebrew, or conform almost entirely to the language spoken in the country where they lived. We may remark here, that this effect on the first descent of the Holy Ghost was not peculiar to that time. A work of grace on the hearts of men in a revival of religion will always be noised abroad. A multitude will come together, and God often, as he did here, makes use of this motive to bring them under the influence of religion. Curiosity was the motive here, and it was the occasion of their being brought under the influence of the truth, and of the conversion. In thousands of cases, this has occurred since. The effect of what they saw was to confound them. They made no complaint at first of the irregularity of what was done, but were all amazed and overwhelmed. So the effect of a revival of religion is often to convince the multitude that it is indeed a work of the Holy One; to amaze them by the display of his power; and to silence opposition and cavil by the manifest presence and the power of God. A few afterwards began to cavil, (Acts 2:13,) as some will always do in a revival; but the mass were convinced, as will be the case always, that this was a mighty display of the power of God.

(1) "Now when" "When this voice was made" (*) "abroad" "The report was spread" (2) "confounded" "troubled in mind" Verse 7. Galilaeans. Inhabitants of Galilee. It was remarkable that they should speak in this manner, because

(1) they were proverbially ignorant, rude, and uncivilized, Jn 1:46. Hence the term Galilaeans was used as an expression of the deepest reproach and contempt, Mk 14:70; Jn 7:52.

(2.) Their dialect was proverbially barbarous and corrupt, Mk 14:70, Mt 26:73. They were regarded as an outlandish people, unacquainted with other nations and languages, and hence the amazement that they could address them in the refined language of other people. Their native ignorance was the occasion of making the miracle more striking. The native weakness and inability of Christian ministers makes the grace and glory of God more remarkable in the success of the gospel. "We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us," 2Cor 4:7. The success which God often grants to those who are of slender endowments and of little learning, though blessed with a humble and pious heart, is often amazing to the men of the world. "God hath chosen the foolish things of the world to confound the wise," 1Cor 1:27. This should teach us that no talent or attainment is too humble to be employed for mighty purposes, in its proper sphere, in the kingdom of Christ, and that pious effort may accomplish much, may awe and amaze the world, and then burn in heaven with increasing lustre for ever; while pride, and learning, and talent may blaze uselessly among men, or kindle up the worst passions of our nature, and then be extinguished in eternal night.

(a) "Galilaeans" Acts 1:11 Verse 8. Wherein we were born. That is, as we say, in our native language; that which is spoken where we were born. Verse 9. Parthians, etc. To show the surprising extent and power of this miracle, Luke enumerates the different nations that were represented then at Jerusalem. In this way the number of languages which the apostles spoke, and the extent of the miracle, can be ascertained. The enumeration of these nations begins at the east, and proceeds to the west. Parthians mean those Jews, or proselytes, who dwelt in Parthi. This country was a part of Persia, and was situated between the Persian Gulf and the Tigris on the west, and the river Indus on the east. To the south it was bounded by the desert of Caramania, and it had Media on the north. Their empire lasted about four hundred years, and they were much distinguished for their manner of fighting. They usually fought on horseback; and when appearing to retreat, discharged their arrows with great execution behind them. They were a part of the vast Scythian horde of Asia, and disputed the empire of the east with the Romans. The language spoken there was that of Persia; and, in ancient writers, Parthis and Persia often mean the same country.

Medes. Inhabitants of Media. This country was situated north of Parthis, and south of the Caspian Sea. It was about the size of Spain, and was one of the richest parts of Asia. In the Scriptures it is called Madai, Gen 10:2. The Medes are often mentioned, frequently in connexion with the Persians, with whom they were often connected under the same government, 2Kgs 17:6, 18:11; Est 1:3,14,18,19, Jer 25:25, Dan 5:28, 6:8, 8:20, 9:1. The language spoken here was also that of Persia. In his whole region many Jews remained after the Babylonish captivity, who chose not to return with their brethren to the land of their fathers. From the descendants of these probably were those who were now assembled from those places at Jerusalem.

Elamites. Elam is often mentioned in the Old Testament. The nation was descended from Elam, the son of Shem, Gen 10:22. It is mentioned as being in alliance with Axnraphel, the king of Shinar, and Arioch, king of Ellasar, and Tidal, king of nations, Gen 14:1. Of these nations in alliance, Chedorlaomer, king of Elam, was the chief, Gen 14:4. See also Ezr 2:7, 8:7, Neh 7:12, 34, Isa 11:11, 21:2, 22:6; etc. They are mentioned as a part of the Persian empire, and Daniel is said to have resided "at Shushan, which is in the province of Elam," Dan 8:2. The Greeks and Romans gave to this country the name of Elymais. It is now called Kusistan. It was bounded by Persia on the east, by Media on the north, by Babylonia on the west, and by the Persian Gulf on the south. The Elamites were a warlike people, and celebrated for the use of the bow, Isa 22:6; Jer 49:35. The language of this people was of course the Persian. Its capital Shusan, called by the Greeks Susa, was much celebrated. It is said to have been fifteen miles in circumference; and was adorned with the celebrated palace of Ahasuerus. The inhabitants still pretend to show there the tomb of the prophet Daniel.

Mesopotamia. This name, which is Greek, signifies between the rivers; that is, the region lying between the rivers Euphrates and Tigris. In Hebrew it was called Aram-Naharaim; that is, Aram, or Syria of tho two rivers. It was also called Padam Aram, the plain of Syria. In this region were situated some important places mentioned in the Bible:--Ur of the Chaldees the birthplace of Abraham, Gen 11:27,28; Haran where Terah stopped on his journey and died, Gen 11:31,32; Charchemish, 2Chr 35:20; Hena, 2Kgs 19:13; Sepharvaim, 2Kgs 17:24. This region, known as Mesopotamia, extended between the two rivers from their sources to Babylon on the south. It had on the north, Armenia; on the west, Syria; on the east, Persia; and on the south, Babylonia. It was an extensive, level, and fertile country. The language spoken here was probably the Syriac, with perhaps a mixture of the Chaldee.

In Judea. This expression has greatly perplexed commentators. It has been thought difficult to see why Judaea should be mentioned, as if it were a matter of surprise that they could speak in this language. Some have supposed an error in the manuscripts, and have proposed to read Armenia, or India, or Lydia, or Idumea, etc. But all this has been without any authority. Others have supposed that the language of Galilee was so different from that of the other parts of Judea, as to render it remarkable that they could speak that dialect. But this is an idle supposition. This is one of the many instances in which commentators have perplexed themselves to very little purpose. Luke recorded this as any other historian would have done. In running over the languages which they spoke, he enumerated this as a matter of course; not that it was remarkable simply that they should speak the language of Judea, but that they should speak so many, meaning about the same by it as if he had said they spoke every language in the world. Just as if a similar miracle were to occur at this time among an assembly of native Englishmen and foreigners. In describing it, nothing would be more natural than to say, they spoke French, and German, and Spanish, and English, and Italian, etc. In this there would be nothing remarkable, except that they spoke so many languages.

Cappadocia. This was a region of Asia Minor, and was bounded on the east by Armenia, on the north by Pontus and the Euxine Sea, west by Lycaonia, and south by Cilicia. The language which was spoken here is not certainly known. It was probably, however, a mixed dialect made up of Greek and Syriac, perhaps the same as their neighbours, the Lycaonians, Acts 14:11. This place was formerly celebrated for iniquity, and is mentioned in Greek writers as one of the three eminently wicked places, whose name began with "C". The others were Crete (Comp. Tit 1:12) and Cilicia. After its conversion to the Christian religion, however, it produced many eminent men, among whom were Gregory Nyssen, and Basil the Great. It was one of the places to which Peter directed an epistle, 1Pet 1:1.

In Pontus. This was another province of Asia Minor, and was situated north of Cappadocia, and was bounded west by Paphlagonia. Pontus and Cappadocia under the Romans constituted one province. This was one of the places to which the apostle Peter directed his epistle, 1Pet 1:1. This was the birthplace of Aquila, one of the companions of Paul, Acts 18:2,18,26, Rom 16:3, 1Cor 16:19, 2Ti 4:19.

And Asia. Pontus, and Cappadocia, etc., were parts of Asia. But the word Asia is doubtless used here to denote the regions or provinces west of these, which are not particularly enumerated. Thus it is used, Acts 6:9, 16:6, 20:16. The capital of this region was Ephesus. See also 1Pet 1:1. This region was frequently called Ionia, and was afterwards the seat of the seven churches in Asia, Rev 1:4. Verse 10. Phrygia, and Pamphylia. These were also two provinces of Asia Minor. Phrygia was surrounded by Galatia, Cappadocia, and Pisidia. Pamphylia was on the Mediterranean, and was bounded north by Pisidia. The language of all these places was doubtless the Greek, more or less pure.

In Egypt. This was that extensive country, well known, on the south of the Mediterranean, watered by the Nile. It extends 600 miles from north to south, and from 100 to 120 east and west. The language used there was the Coptic. At present the Arabic is spoken. Vast numbers of Jews dwelt in Egypt; and many from that country would be present at the great feasts at Jerusalem. In this country the first translation of the Old Testament was made, which is now called the Septuagint.

In the parts of Libya. Libya is a general name for Africa. It properly denoted the region which was near to Egypt; but the Greeks gave the name to all Africa.

About Cyrene. This was a region about 500 miles west of Alexandria in Egypt. It was also called Pentapolis, because there were in it five celebrated cities. This country now belongs to Tripoli. Great numbers of Jews resided here. A Jew of this place, Simon by name, was compelled to bear Our Saviour's cross after him to the place of crucifixion, Mt 27:32, Lk 23:26. Some of the Cyrenians are mentioned among the earliest Christians, Acts 11:20, 13:1. The language which they spoke is not certainly known.

Strangers of Rome. This literally means, "Romans dwelling, or tarrying;" i.e., at Jerusalem. It may mean either that they were permanently fixed, or only tarrying at Jerusalem--οιεπιδημουντες Πωμαιοι--. They were doubtless Jews who had taken up their residence in Italy, and had come to Jerusalem to attend the great feasts. The language which they spoke was the Latin. Great numbers of Jews were at that time dwelling at Rome. Josephus says, that there were eight synagogues there. The Jews are often mentioned by the Roman writers. There was a Jewish colony across the Tiber from Rome. When Judea was conquered, about sixty years before Christ, vast numbers of Jews were taken captive and carried to Rome. But they had much difficulty in managing them as slaves. They pertinaciously adhered to their religion, observed the Sabbath, and refused to join in the idolatrous rites of the Romans. Hence they were freed, and lived by themselves across the Tiber.

Jews. Native born Jews, or descendants of Jewish families.

Proselytes. Those who had been converted to the Jewish religion from among the Gentiles. The great zeal of the Jews to make proselytes is mentioned by our Saviour as one of the peculiar characteristics of the Pharisees, Mt 23:15. Some have supposed that the expression, Jews and proselytes, refers to the Romans only. But it is more probable that reference is made to all those that are mentioned. It has the appearance of a hurried enumeration; and the writer evidently mentioned them as they occurred to his mind, just as we would in giving a rapid account of so many different nations. Verse 11. Cretes. Crete, now called Candia, is an island in the Mediterranean, about 200 miles in length and 50 in breadth, about 500 miles south-west of Constantinople, and about the same distance west of Syria or Palestine. The climate is mild and delightful, the sky unclouded and serene. By some this island is supposed to be the Caphtorim of the Hebrews, Gen 10:14. It is mentioned in the Acts as the place touched at by Paul, Acts 27:7,8,13. This was the residence of Titus, who was left there by Paul to "set in order the things that were wanting," etc., Tit 1:5. The Cretians among the Greeks were famous for deceit and falsehood, Tit 1:12,13. The language spoken there was probably the Greek.

Arabians. Arabia is the great peninsula which is bounded north by part of Syria, east by the Euphrates and the Persian Gulf, south by the Indian Ocean, and west by the Red Sea. It is often mentioned in the Scriptures; and there were doubtless there many Jews. The language spoken there was the Arabic.

In our tongues. The languages spoken by the apostles could not have been less than seven or eight, besides different dialects of the same languages. It is not certain that the Jews present from foreign nations spoke those languages perfectly; but they had doubtless so used them as to make them the common tongue in which they conversed. No miracle could be more decided than this. There was no way in which the apostles could impose on them, and make them suppose they spoke foreign languages, if they really did not; for these foreigners were abundantly able to determine that. It may be remarked, that this miracle had most important effects besides that witnessed on the day of Pentecost. The gospel would be carried by those who were converted to all these places; and the way would be prepared for the labours of the apostles there. Accordingly, most of these places became afterwards celebrated by the establishment of Christian churches, and the conversion of great multitudes to the Christian faith.

The wonderful works of God. ταμεγαλειατουθεου. The great things of God; that is, the great things that God had done, in the gift of his Son; in his raising him from the dead; in his miracles, ascension, etc. Comp. Lk 1:49, Ps 71:19, 26:7, 66:3, 92:6, 104:24, etc.

(*) "tongues" "Our own languages" (a) "the wonderful works of God" 1Cor 12:10,28 Verse 12. Were in doubt. This expression--διηπορουν-- denotes a state of hesitancy or anxiety about an event. It is applied to those who are travelling, and are ignorant of the way, or who hesitate about the road. They were all astonished at this; they did not know how to understand it or explain it, until some of them supposed it was merely the effect of new wine.

(b) "What meaneth this" Acts 17:20 Verse 13. Others mocking said. The word rendered "mocking" means to cavil, to deride. It occurs in the New Testament but in one other place: Acts 17:32, "And when they heard of the resurrection of the dead, some mocked." This was an effect that was not confined to the day of Pentecost. There has been seldom a revival of religion, a remarkable manifestation of the power of the Holy Spirit, that has not given occasion for profane mockery and merriment. One characteristic of wicked men is to deride those things which are done to promote their own welfare. Hence the Saviour himself was mocked; and the efforts of Christians to save others have been the subject of derision. Derision, and mockery, and a jeer, have been far more effectual in deterring men from becoming Christians than any attempts at sober argument. God will treat men as they treat him, Ps 18:26. And hence he says to the wicked, "Because I have called, and ye refused-- but ye have set at nought all my counsel--I also will laugh at your calamity; I will mock when your fear cometh," Prov 1:24-26.

These men are full of new wine. These men are drunk. In such times men will have some way of accounting for the effects of the gospel; and the way is commonly about as wise and rational as this. "To escape the absurdity of acknowledging their own ignorance, they adopted the theory that strong drink can teach languages."--Dr. McLelland. In modern times it has been usual to denominate such scenes fanaticism, or wildfire, or enthusiasm. When men fail in argument, it is common to attempt to confute a doctrine, or bring reproach upon a transaction, by "giving it an ill name." Hence the names Puritan, Quaker, Methodist, etc., were at first given in derision, to account for some remarkable effect of religion on the world. Comp. Mt 11:19, Jn 7:20, 8:48. And thus men endeavour to trace revivals to ungoverned and heated passions; and they are regarded by many as the mere offspring of fanaticism. The friends of revivals should not be discouraged by this; but should remember that the very first revival of religion was by many supposed to be the effect of a drunken frolic.

New wine. γλευκους. This word properly means the juice of the grape which distils before a pressure is applied, and called must. It was sweet wine; and hence the word in Greek meaning sweet was given to it. The ancients, it is said, had the art of preserving their new wine with the peculiar flavour before fermentation for a considerable time, and were in the habit of drinking it in the morning. See Horace, Sat. b. ii. iv. Sweet wine, which was probably the same as that mentioned here, is also mentioned in the Old Testament, Isa 49:26; Amos 9:13.

(+) "mocking" or "Scoffing" Verse 14. But Peter. This was in accordance with the natural temperament of Peter. He was bold, forward, ardent; and he rose now to defend the apostles of Jesus Christ, and Christ himself, from an injurious charge. Not daunted by ridicule or opposition, he felt that now was the time for preaching the gospel to the crowd that had been assembled by curiosity. No ridicule should deter Christians from an honest avowal of their opinions, and a defence of the operations of the Holy Spirit.

With the eleven. Matthias was now one of the apostles, and now appeared as one of the witnesses for the truth. They probably all arose, and took part in the discourse. Possibly Peter began to discourse, and either all spoke together in different languages, or one succeeded another.

Ye men of Judea. Men who are Jews; that is, Jews by birth. The original does not mean that they were permanent dwellers in Judea, but that they were Jews, of Jewish families. Literally, "men, Jews."

And all ye that dwell, etc. All others besides native-born Jews, whether proselytes or strangers, who were abiding at Jerusalem. This comprised, of course, the whole assembly, and was a respectful and conciliatory introduction to his discourse. Though they had mocked them, yet he treated them with respect, and did not render railing for railing, (1Pet 3:9,) but sought to convince them of their error.

Be this known, etc. Peter did not intimate that this was a doubtful matter, or one that could not be explained. His address was respectful, yet firm. He proceeded calmly to show them their error. When the enemies of religion deride us or the gospel, we should answer them kindly and respectfully, yet firmly. We should reason with them coolly, and convince them of their error, Prov 15:1. In this case Peter acted on the principle which he afterwards enjoined on all. 1Pet 3:15, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear." The design of Peter was to vindicate the conduct of the apostles from the reproach of intoxication, to show that this could be no other than the work of God; and to make an application of the truth to his hearers. This he did,

(1.) by showing that this could not be reasonably supposed to be the effect of new wine, Acts 2:15.

(2.) That it had been expressly predicted in the writings of the Jewish prophets, Acts 2:16-21.

(3.) By a calm argument, proving the resurrection and ascension of Christ, and showing that this also was in accordance with the Jewish Scriptures, Acts 2:22-35. We are not to suppose that this was the whole of Peter's discourse, but that these were the topics on which he insisted, and the main points of his argument. Verse 15. For these are not drunken, etc. The word these here includes Peter himself, as well as the others. The charge doubtless extended to all.

The third hour of the day. The Jews divided their day into twelve equal parts, reckoning from sunrise to sunset. Of course the hours were longer in the summer than in the winter. The third hour would answer to our nine o'clock in the morning. The reasons why it was so improbable that they should be drunk at that time were the following:

(1.) It was the hour of morning worship, or sacrifice. It was highly improbable, that at that early hour they would be intoxicated.

(2.) It was not usual for even drunkards to become drunk in the daytime. 1Thes 5:7, "They that be drunken are drunken in the night."

(3.) The charge was, that they had become drunk with wine. Ardent spirits, or alcohol, that curse of our times, was unknown. It was very improbable that so much of the weak wine commonly used in Judea should have been taken at that early hour as to produce intoxication.

(4.) It was a regular practice with the Jews, not to eat or drink anything until after the third hour of the day, especially on the Sabbath, and on all festival occasions. Sometimes this abstinence was maintained until noon. So universal was this custom, that the apostle could appeal to it with confidence, as a full refutation of the charge of drunkenness at that hour. Even the intemperate were not accustomed to drink before that hour. The following testimonies on this subject from Jewish writers, are from Lightfoot. "This was the custom of pious people in ancient times, that each one should offer his morning prayers with additions in the synagogue, and then return home and take refreshment." (Maimonides, Shabb.chap. 30.) "They remained in the synagogue until the sixth hour and a half, and then each one offered the prayer of the Mincha, before he returned home, and then he ate." "The fourth is the hour of repast, when all eat." One of the Jewish writers says, that the difference between thieves and honest men might be known by the fact that the former might be seen in the morning at the fourth hour, eating and sleeping, and holding a cup in his hand. But for those who made pretensions to religion, as the apostles did, such a thing was altogether improbable.

(a) "seeing it is but the third" 1Thes 5:7 Verse 16. This is that. This is the fulfillment of that, or this was predicted. This was the second part of Peter's argument to show that this was in accordance with the predictions in their own Scriptures.

By the prophet Joel. Joel 2:28-32. This is not quoted literally either from the Hebrew or from the Septuagint. The substance, however, is preserved.

(b) "was spoken by the prophet Joel" Joel 2:25-32 Verse 17. It shall come to pass. It shall happen, or shall occur.

In the last days. Hebrew, Chaldee, Syriac, and Arabic, after these things, or afterwards. The expression the last days, however, occurs frequently in the Old Testament. Gen 49:1, Jacob called his sons, that he might tell them what should happen to them in the last days; that is, in future times. Hebrew, in after times. Mi 4:1, "In the last days, (Heb. in after times,) the mountain of the house of the Lord," etc. Isa 2:2, "In the last days, the mountain of the Lord's house shall be established in the top of the mountains," etc. The expression then properly denoted the future times in general; but, as the coming of the Messiah was to the eye of a Jew the most important event in the coming ages, the great, glorious, and crowning scene in all that vast futurity, the phrase came to be regarded as properly expressive of that. And they spoke of future times, and of the last times, as the glad period which should be crowned and honoured with the presence and triumphs of the Messiah. It stood in opposition to the usual denomination of earlier times. It was a phrase in contrast with the days of the patriarchs, the kings, the prophets, etc. The last days, or the closing period of the world, were the days of the Messiah. It does not appear from this, and it certainly is not implied in the expression, that they supposed the world would then come to an end. Their views were just the contrary. They anticipated a long and glorious time, under the dominion of the Messiah, and to this expectation they were led by the promise that his kingdom should be for ever; that of the increase of his government there should be no end, etc. This expression was understood by the writers of the New Testament as referring undoubtedly to the times of the gospel. And hence they often used it as denoting that the time of the expected Messiah had come, but not to imply that the world was drawing near to an end. Heb 1:2, God "hath in these last days spoken unto us by his Son." 1Pet 1:20, "Was manifest in these last times for you." 2Pet 3:3, 1Pet 1:5, 1Jn 2:18, "Little children, it is the last time," etc. Jude 1:18. The expression, the last day, is applied by our Saviour to the resurrection and the day of judgment, Jn 6:39,40,44,54, 11:24, 12:48. Here the expression means simply in those future times, when the Messiah shall have come.

I will pour out of my Spirit. The expression in Hebrew is, "I will pour out my Spirit." The word pour is commonly applied to water, or to blood, to pour it out, or to shed it, Isa 57:6; to tears, to pour them out, that is, to weep, etc., Ps 42:4, 1Sam 1:15. It is applied to water, to wine, or to blood, in the New Testament, Mt 9:17, Rev 16:1, Acts 22:20, "The blood of thy martyr Stephen was shed." It conveys also the idea of communicating largely, or freely, as water is poured freely from a fountain. Tit 3:5,6, "The renewing of the Holy Ghost; which he shed on us abundantly." Thus Job 36:27, "They (the clouds) pour down rain according to the vapour thereof." Isa 44:3, "I will pour water upon him that is thirsty." Isa 45:8, "Let the skies pour down righteousness." Mal 3:10, "Will I pour you out a blessing." It is also applied to fury and anger, when God intends to say that he will not spare, but will signally punish. Ps 69:24, Jer 10:2,5. It is not unfrequently applied to the Spirit, Prov 1:23, Isa 44:3 Zech 12:10. And then it means that he will bestow large measures of spiritual influences. As the Spirit renews and sanctifies men, so to pour out the Spirit is to grant freely his influences to renew and sanctify the soul.

My Spirit. The Spirit here denotes the Third Person of the Trinity, promised by the Saviour, and sent to finish his work, and apply it to men. The Holy Spirit is regarded as the source, or conveyer of all the blessings which Christians experience. Hence he renews the heart, Jn 3:5,6. He is the Source of all proper feelings and principles in Christians, or he produces the Christian graces, Gal 5:22-25, Tit 3:5-7. The spread and success of the gospel are attributed to him, Isa 32:15,16. Miraculous gifts are traced to him; especially the various gifts with which the early Christians were endowed, 1Cor 12:4-10. The promise that he would pour out his Spirit, means that he would, in the time of the Messiah, impart a large measure of those influences, which it was his peculiar province to communicate to men. A part of them were communicated on the day of Pentecost, in the miraculous endowment of the power of speaking foreign languages, in the wisdom of the apostles, and in the conversion of the three thousand.

Upon all flesh. The word flesh here means persons, or men. Rom 1:3. The word all, here, does not mean every individual, but every class or rank of men. It is to be limited to the cases specified immediately. The influences were not to be confined to any class, but to be communicated to all kinds of persons, old men, youth, servants, etc. Comp. 1Timm 2:1-4.

And your sons and your daughters. Your children. It would seem, however, that females shared in the remarkable influences of the Holy Spirit. Philip, the evangelist, had four daughters which did prophesy, Acts 21:9. It is probable also that the females of the church of Corinth partook of this gift, though they were forbidden to exercise it in public, 1Cor 14:34. The office of prophesying, whatever was meant by that, was not confined to the men among the Jews. Ex 15:20, "Miriam, the prophetess, took a timbrel," etc. Jud 4:4, "Deborah, a prophetess, judged Israel." 2Kgs 22:14. See also Lk 2:36, "There was one Anna, a prophetess," etc.

Shall prophesy. The word prophesy is used in a great variety of senses.

(1.) It means to predict, or foretell future events, Mt 11:13, 15:7.

(2.) To divine, to conjecture, to declare as a prophet might. Mt 26:68, "Prophesy, Who is he that smote thee."

(3.) To celebrate the praises of God, being under a Divine influence, Lk 1:67. This seems to have been a considerable part of the employment in the ancient schools of the prophets, 1Sam 10:5, 19:20 1Sam 30:15.

(4.) To teach--as no small part of the office of the prophets was to teach the doctrines of religion. Mt 7:22, "Have we not prophesied in thy name?"

(5.) It denotes then, in general, to speak under a Divine influence, whether in foretelling future events; in celebrating the praises of God; in instructing others in the duties of religion; or in speaking foreign languages under that influence. In this last sense, the word is used in the New Testament to denote those who were miraculously endowed with the power of speaking foreign languages, Acts 19:6. The word is also used to denote teaching, or speaking in intelligible language, in opposition to speaking a foreign tongue, 1Cor 14:1-5. In this place it means that they should speak under a Divine influence, and is specially applied to the power of speaking in a foreign tongue.

Your young men shall see visions. The will of God in former times was communicated to the prophets in various ways. One was by visions; and hence one of the most usual names of the prophets was seers. The name seer was first given to that class of men, and was superseded by the name prophet. 1Sam 9:9, "He that is now called a Prophet was beforetime called a Seer. 1Sam 9:11,18,19, 2Sam 24:11, 1Chr 29:29, etc. This name was given from the manner in which the Divine will was communicated, which seems to have been by throwing the prophet into an ecstacy, and then by causing the vision, or the appearance of the objects or events to pass before the mind. The prophet looked upon the passing scene, the often splendid diorama as it actually occurred, and recorded it as it appeared to his mind. Hence he recorded rather the succession of images than the times in which they would occur. These visions occurred sometimes when they were asleep, and sometimes during a prophetic ecstacy, Dan 2:28, 7:1,2,15, 7:2, Eze 11:24; Gen 15:1, Nu 12:6, Job 4:13, 7:14, Eze 1:1, 8:3. Often the prophet seemed to be transferred, or translated to another place from where he was; and the scene in a distant land or age passed before the mind, Eze 8:3, 40:2, 11:24, Dan 8:2. In this case, the distant scene or time passed before the prophet, and he recollected it as it appeared to him. That this did not cease before the times of the gospel is evident. Acts 9:10, "To Ananias said the Lord in a vision," Acts 9:12, "And hath seen (i.e. Paul) in a vision a man named Ananias," etc., i.e. Paul hath seen Ananias represented to him, though absent; he has had an image of him coming in to him. Acts 10:3, Cornelius "saw in a vision evidently an angel of God coming in to him," etc. This was one of the modes by which in former times God made known his will; and the language of the Jews came to express a revelation in this manner. Though there were strictly no visions on the day of Pentecost, yet that was one scene under the great economy of the Messiah, under which God would make known his will in a manner as clear as he did to the ancient Jews.

Your old men shall dream dreams. The will of God, in former times, was made known often in this manner; and there are several instances recorded in which it was done under the gospel. God informed Abimelech in a dream that Sarah was the wife of Abraham, Gen 20:3. He spoke to Jacob in a dream, Gen 31:11; to Laban, Gen 31:24; to Joseph, Gen 37:5; to the butler and baker, Gen 40:5; to Pharaoh, Gen 41:1-7; to Solomon, 1Kgs 3:5; to Daniel, Dan 2:3, 7:1. It was prophesied by Moses that in this way God would make known his will, Nu 12:6. It occurred even in the times of the gospel, Mt 1:20. Joseph was warned in a dream, Mt 2:12,13,19,22. Pilate's wife was also troubled in this manner about the conduct of the Jews to Christ, Mt 27:19. As this was one way in which the will of God was made known formerly to men, so the expression here denotes simply that his will should be made known; that it should be one characteristic of the times of the gospel that God would reveal himself to man. The ancients probably had some mode of determining whether their dreams were Divine communications, or whether they were, as they are now, the mere erratic wanderings of the mind when unrestrained and unchecked by the will. At present no confidence is to be put in dreams.

(a) "pour out my Spirit" Isa 44:3, Eze 36:27 Verse 18. And on my servants. The Hebrew in Joel is, "upon the servants." The Septuagint and the Latin Vulgate, however, render it "on my servants." In Joel, the prophet would seem to be enumerating the different conditions and ranks of society. The influences of the Spirit would be confined to no class; they would descend on old and young, and even on servants and handmaids. So the Chaldee Paraphrase understood it. But the Septuagint and Peter evidently understood it in the sense of servants of God; as the worshippers of God are often called servants in the Scriptures. See Rom 1:1. It is possible, however, that the Hebrew intended to refer to the servants of God. It is not "upon your servants," etc., as in the former expression, "your sons," etc.; but the form is changed, "upon servants and handmaids." The language, therefore, will admit the construction of the Septuagint and of Peter; and it was this variation in the Hebrew which suggested, doubtless, the mention of "my servants," etc., instead of your servants.

And on my handmaidens. Female servants. The name is several times given to pious women, Ps 86:16, 116:16, Lk 1:38,48. The meaning of this verse does not materially differ from the former. In the times of the gospel, those who were brought under its influence should be remarkably endowed with ability to declare the will of God.

(b) "and they shall prophesy" Acts 16:4,9,10, 1Cor 12:10 Verse 19, 20. I will shew wonders. Literally, "I will give signs." δωσωτερατα. The word in the Hebrew----mophethim, means, properly, prodigies; wonderful occurrences; miracles wrought by God or his messengers, Ex 4:21, 7:3,9, 11:9, De 4:34, etc. It is the common word to denote a miracle, in the Old Testament. Here it means, however, a portentous appearance, a prodigy, a remarkable occurrence. It is commonly joined in the New Testament with the word signs, "signs and wonders," Mt 24:24, Mk 13:22, Jn 4:48. In these places it does not of necessity mean miracles, but unusual and remarkable appearances. Here it is fixed to mean great and striking changes in the sky, the sun, moon, etc. The Hebrew is, "I will give signs in the heaven, and upon the earth." Peter has quoted it according to the sense, and not according to the letter. The Septuagint is here a literal translation of the Hebrew; and this is one of the instances where the New Testament writers did not quote from either.

Much of the difficulty of interpreting these verses consists in fixing the proper meaning to the expression, "that great and notable day of the Lord." If it be limited to the day of Pentecost, it is certain that no such events occurred at that time. But there is, it is believed, no propriety in confining it to that time. The description here pertains to "the last days," (Acts 2:17) that is, to the whole of that period of duration, however long, which was known by the prophets as the last times. That period might be extended through many centuries; and during that period all these events would take place. The day of the Lord is the day when God shall manifest himself in a peculiar manner; a day when he shall so strikingly be seen in his wonders and his judgments, that it may be called his day. Thus it is applied to the day of judgment, as the day of the Son of man; the day in which he will be the great attractive object, and will be signally glorified, Lk 17:24, 1Thes 5:2, Php 1:6; 2Pet 3:12. If, as I suppose, "that notable day of the Lord" here denotes that future time when God shall manifest himself in judgment, then we are not to suppose that Peter meant to say that these "wonders" should take place on the day of Pentecost, or had their fulfillment then; but would occur under that indefinite period called "the last days," the days of the Messiah, and BEFORE that period was closed by the great day of the Lord. The gift of tongues was a partial fulfillment of the general prophecy pertaining to those times. And as the prophecy was thus partially fulfilled, it was a pledge that it would be entirely; and thus there was laid a foundation for the necessity of repentance, and for calling on the Lord in order to be saved.

Blood. Blood is commonly used as an emblem of slaughter, or of battle.

Fire. Fire is also an image of war, or the conflagration of towns and dwellings in time of war.

Vapour of smoke. The word vapour--ατμις--means, commonly, an exhalation from the earth, etc., easily moved from one place to another, here it means (Heb. Joel) rising columns, or pillars of smoke; and is another image of the calamities of war, the smoke rising from burning towns. It has almost always been customary in war to burn the towns of an enemy, and to render him as helpless as possible, Hence the calamities denoted here are those represented by such scenes. To what particular scenes there is reference here, it may be impossible now to say. It may be remarked, however, that scenes of this kind occurred before the destruction of Jerusalem; and there is a striking resemblance between the description in Joel, and that by which our Saviour foretells the destruction of Jerusalem. Mt 24:21-24. Verse 20. The sun shall be turned into darkness. Mt 24:29. The same images used here with reference to the sun and moon, are used also there. They occur not unfrequently, Mk 13:24, 2Pet 3:7,10. The shining of the sun is an emblem of prosperity; the withdrawing, or eclipse, or setting of the sun is an emblem of calamity, and is often thus used in the Scriptures, Isa 60:20, Jer 15:9, Eze 32:7, Amos 8:9, Rev 6:12, 8:12, 9:2, 16:8. To say that the sun is darkened, or turned into darkness, is an image of calamity, and especially of the calamities of war; when the smoke of burning cities rises to heaven, and obscures his light. This is not, therefore, to be taken literally, nor does it afford any indication of what will be at the end of the world in regard to the sun.

The moon into blood. The word blood here means that obscure, sanguinary colour which the moon has when the atmosphere is filled with smoke and vapour; and especially the lurid and alarming appearance which it assumes when smoke and flames are thrown up by earthquakes and fiery eruptions. Rev 6:12, "And I beheld when he had opened the sixth seal, and lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood., Rev 8:8. In this place it denotes great calamities. The figures used are indicative of wars, and conflagrations, and unusual prodigies of earthquakes. As these things are (Mt 24) applied to the destruction of Jerusalem; as they actually occurred previous to that event, Mt 24:1 it may be supposed that the prophecy in Joel had an immediate reference to that. The meaning of the quotation by Peter in this place therefore is, that what occurred on the day of Pentecost was the beginning of the series of wonders that were to take place during the times of the Messiah. It is not intimated that those scenes were to close, or to be exhausted in that age. They may precede that great day of the Lord which is yet to come in view of the whole earth.

That great and notable day of the Lord. This is called the great day of the Lord, because on that day he will be signally manifested, more impressively-and strikingly than on other times. The word notable, επιφανη, means signal, illustrious, distinguished. In Joel the word is terrible, or fearful; a word applicable to days of calamity, and trial, and judgment. The Greek word here rendered notable is also in the Septuagint frequently used to denote calamity, or times of judgment, De 10:21, 2Sam 7:23. This will apply to any day in which God signally manifests himself; but particularly to a day when he shall come forth to punish men, as at the destruction of Jerusalem, or at the day of judgment. The meaning is, that those wonders should take place before that distinguished day should arrive when God should come forth in judgment.

(a) "The sun shall be turned into darkness" Mk 13:24, 2Pet 3:7,10 (*) "notable" "Signal" Verse 21. Whosoever shall call. In the midst of these wonders and dangers, whosoever should call on the Lord should be delivered, (Joel.) The name of the Lord is the same as the Lord himself. It is a Hebraism, signifying to call on the Lord, Ps 79:6, Zech 13:9.

Shall be saved. In Hebrew, shall be delivered, i.e. from impending calamities. When they threaten, and God is coming forth to judge them, it shall be that those who are characterized as those who call on the Lord shall be delivered. This is equally true at all times. It is remarkable that no Christians perished in the siege of Jerusalem. Though more than a million of Jews perished, yet the followers of Christ who were there, having been warned by him, when they saw the signs of the Romans approaching, with- drew to AElia, and were preserved. So it shall be in the day of judgment. All whose character it has been that they called on God, will then be saved. While the wicked shall then call on the rocks and the mountains to shelter them from the Lord, those who have invoked his favour and mercy shall then find deliverance. The use which Peter makes of this passage is this: Calamities were about to come; the day of judgment was approaching; they were passing through the last days of the earth's history; and therefore it became them to call on the name of the Lord, and to obtain deliverance from the dangers which impended over the guilty. There can be little doubt that Peter intended to apply this to the Messiah, and that by the name of the Lord he meant the Lord Jesus. See 1Cor 1:2. Paul makes the same use of the passage, expressly applying it to the Lord Jesus Christ, Rom 10:13,14. In Joel, the word translated Lord is JEHOVAH, the incommunicable and peculiar name of God; and the use of the passage before us, in the New Testament, shows how the apostles regarded the Lord Jesus Christ; and proves that they had no hesitation in applying to him names and attributes which could belong to no one but God.

This verse teaches us,

(1.) that in prospect of the judgments of God which are to come, we should make preparation. We shall be called to pass through the closing scene of this earth; the time when the sun shall be turned into darkness, and the moon into blood, and when the great day of the Lord shah come.

(2.) It is easy to be saved. All that God requires of us is to call upon him, to pray to him, to ask him, and he will answer and save. If men will not do so easy a thing as to call on God, and ask him for salvation, it is obviously proper that they should be cast off. The terms of salvation could not be made plainer or easier. The offer is wide, free, universal, and there is no obstacle but what exists in the heart of the sinner. And from this part of Peter's vindication of the scene on the day of Pentecost, we may learn also,

(1.) that revivals of religion are to be expected as a part of the history of the Christian church. He speaks of God's pouring out his Spirit, etc., as what was to take place in the last days, i.e. in the indefinite and large tract of time which was to come under the administration of the Messiah. His remarks are by no means limited to the day of Pentecost. They are as applicable to future periods as to that time; and we are to expect it as a part of Christian history, that the Holy Spirit will be sent down to awaken and convert men.

(2.) This will also vindicate revivals from all the charges which have ever been brought against them. All the objections of irregularity, extravagance, wildfire, enthusiasm, disorder, etc., which have been alleged against revivals in modern times, might have been brought with equal propriety against the scene on the day of Pentecost. Yet an apostle showed that that was in accordance with the predictions of the Old Testament, and was an undoubted work of the Holy Spirit. If that work could be vindicated, then modern revivals may be. If that was really liable to no objections on these accounts, then modern works of grace should not be objected to for the same things. And if that excited deep interest in the apostles; if they felt deep concern to vindicate it from the charge brought against it, then Christians and Christian ministers now should feel similar solicitude to defend revivals, and not be found among their revilers, their calumniators, or their foes. There will be enemies enough of the work of the Holy Spirit without the aid of professed Christians; and that man possesses no enviable feelings or character who is found with the enemies of God and his Christ, in opposing the mighty work of the Holy Spirit on the human heart.

(b) "shall call on the name" 1Cor 1:2, Heb 4:16