Acts 1:21–2:13

Acts 1:23-26 23. Then they presented two, Joseph, whose sirname was Barsabas, which was called Justus, and Matthias. 24. And when they had prayed, they said, Thou, Lord, which knowest the hearts of men, show whether of these two thou hast chosen, 25. That he may take the room of this ministry and apostleship, from which Judas is fallen, that he might go unto his place. 26. And they gave in their lots, and the lot fell upon Matthias; and he was by common consent counted with the eleven apostles. 23. They were to choose one only into the room of Judas; they present two. Here may a question be asked, Why they were not contented with one only? Was it because they were so like, that they could not discern whether was more fit? This truly had been no sufficient reason why they should suffer it to be decided by lots. And also it seemeth that Joseph was of greater estimation otherwise; or was it because they were diversely affectioned? But this seemeth scarce probable, neither is this to be admitted as true, because of that most excellent testimony which Luke did give a little before of their unity and agreement. Lastly, It had been very absurd for them to have polluted the election of the apostle with such strife and contention. [70] But for this cause did they use the casting of lots, that it might be known that Matthias was not only chosen by the voices of men, but also that he was made by the determination and judgment of God. For there was this difference between the apostles and the pastors, that the pastors were chosen simply by the Church, the apostles were called of God. In which respect Paul, in the preface of his Epistle to the Galatians, (Galatians 1:2,) doth profess himself to be an apostle, "neither of men, neither made by man." Therefore, like as the dignity of this function was excellent, so was it meet that in the choosing of Matthias, the chief judgment should be left unto God, howsoever men did their duty. Christ by his own mouth did appoint the rest; therefore, if Matthias had been chosen only by man to be one of them, he should have had less authority than they. This was very orderly done, [71] that the disciples should present unto God those whom they thought to be the best; and he should choose to himself whom he knew to be most fit, so that God, by the fall of the lot, doth pronounce that he did allow of the apostleship of Matthias. But the apostles might seem to have dealt very rashly and disorderly, which laid so great and weighty a matter upon a lot; for what certainty could they gather thereby? I answer, that they did it only as they were moved thereunto by the Holy Spirit; for although Luke doth not express this, yet, because he will not accuse the disciples of rashness, but rather doth show that this election was lawful and approved of God; I say, therefore, that they went this way to work, being moved by the Spirit, like as they were directed in all the action by the same Spirit. But why do they not pray that God would choose whom he would out of the whole multitude? Why do they restrain his judgment unto two? Is not this to rob God of his liberty, when as they tie him, and, as it were, make him subject unto their voices and consents? [72] But whosoever shall quietly ponder the matter shall plainly perceive, by the drift of Luke, that the disciples durst do nothing but that which they knew was their duty to do, and was commanded them by the Lord. As for the contentious, let them go shake their ears. [73] 24. In praying, they said. Word for word it is, Having prayed, they said; but there is no obscurity in the sense, because his meaning was to speak as followeth, that they prayed; and yet he doth not reckon up all the words, being content briefly to show the sum. Therefore, although they were both of honest conversation, yea, although they did excel in holiness and other virtues, yet because the integrity of the heart, whereof God is the alone knower and judge, is the chief, the disciples pray that God would bring that to light which was hidden from men. The same ought to be required even at this day in choosing pastors; for howsoever we are not to appoint two for one, yet because we may oftentimes be deceived, and the discerning of spirits cometh of the Lord, we must always pray unto God, that he will show unto us what men he will have to be ministers, that he may direct and govern our purposes. Here we may also gather what great regard we must have of integrity and innocency in choosing pastors, without which both learning and eloquence, and what excellency soever can be invented, are as nothing. [74] 25. [75] Of the ministry and apostleship. Because the word ministry was base, he addeth apostleship, wherein there is greater dignity; although the sense shall be more plain if you expound it, "the ministry of the apostleship." For the figure hypallage is common in the Scriptures. Assuredly Luke meant to join with the burden the excellency of the office, that it might have the greater reverence and authority; and yet this was his intent also, to declare that the apostles are called unto a painful function. 26. They gave in their lots We will not, in this place, make any long disputation about lots. Those men who think it to be wickedness to cast lots at all, offend partly through ignorance, and partly they understand not the force of this word. There is nothing which men do not corrupt with their boldness and vanity, whereby it is come to pass that they have brought lots into great abuse and superstition. For that divination or conjecture which is made by lots is altogether devilish. But when magistrates divide provinces among them, and brethren their inheritance, it is a thing lawful. Which thing Solomon doth plainly testify, when he maketh God the governor of the event. "The lots (saith he) are cast into the bosom, and the judgment of them cometh forth from the Lord," (Proverbs 16:33.) This ordinance or custom is no more corrupt and depraved by corruption, than the corrupt vanity of the Chaldeans doth corrupt true and natural astrology. Whilst the Chaldeans go about, with the name of astrology, to cloak and color their wicked curiosity, they defame a science both profitable and praiseworthy. The same do those which tell men their destinies (as they call them) by casting lots; but it is our duty to discern the lawful use from the corruption. He saith the lots were given, that being put into a pot, or one of their laps, they might afterwards be drawn out. And here we must also note that this word lot is diversely taken in this place; for when he said before that Judas had obtained a lot of the ministry, his meaning was, (according to the common custom of the Scripture,) that he had a portion given him of the Lord. He speaketh afterwards properly, and without any figure of a lot, yet is it likely, forasmuch as the word gr'l, (goral) is commonly used by the Hebrews for both things, that Peter meant to allude unto that which they were about to do, and that Luke had respect unto the self-same thing. The lot fell upon Matthias. It came to pass as no man would have looked for; for we may gather by that which goeth before, that there was not so great account made of Matthias as of the other; for, besides that Luke gave him the former place, the two sirnames which Barsabas had do show that he was in great estimation. He was called Barsabas, (that is, the son of an oath, or of rest,) of the thing itself, as if he were some mirror, either of faithfulness and innocency, or of a quiet and modest nature. The other sirname did import singular honesty. This man, therefore, in men's judgment, was the former, [superior;] but God did prefer Matthias before him. Whereby we are taught that we must not glory if we be extolled unto the skies in the opinion of men, and if by their voices and consents [76] we be judged to be most excellent men; but we must rather have regard of this, to approve ourselves unto God, who alone is the most lawful and just judge, by whose sentence and judgment we stand or fall. And we may oftentimes mark this also, that God passeth over him which is the chiefest in the sight of men, that he may throw down all pride which is in man. In that he addeth, that he was reckoned amongst the rest, he wipeth away all sinister note of rashness from the casting of lots, because the Church did embrace him as chosen by God on whom the lot fell. Footnotes: [70] "Tali dissidio," with such dissension. [71] "Medium fuit temperamentum." a middle course was adopted. [72] "Suis suffragiis," their suffrages. [73] "Valere sinamus," let us leave them alone, bid them good day. [74] "In fumum abeunt," go to smoke. [75] There is here a transposition in the translation. The 26th verse precedes the 25th. [76] "Eorum suffragiis," by their suffrages.

Beginning from the baptism of John--by whom our Lord was not only Himself baptized, but first officially announced and introduced to his own disciples. unto that same day when he was taken up from us, must one be ordained to be a witness with us of his resurrection--How clearly is the primary office of the apostles here expressed: (1) to testify, from personal observation, to the one great fact of "the resurrection of the Lord Jesus"; (2) to show how this glorified His whole previous life, of which they were constant observers, and established His divine claims.

they appointed--"put up" in nomination; meaning not the Eleven but the whole company, of whom Peter was the spokesman. two--The choice would lie between a very few.

prayed and said, Thou, Lord, &c.--"The word 'Lord,' placed absolutely, denotes in the New Testament almost universally THE SON; and the words, 'Show whom Thou hast chosen,' are decisive. The apostles are just Christ's messengers: It is He that sends them, and of Him they bear witness. Here, therefore, we have the first example of a prayer offered to the exalted Redeemer; furnishing indirectly the strongest proof of His divinity" [OLSHAUSEN]. which knowest the hearts of all men--See Joh 2:24-25; Joh 21:15-17; Rev 2:23.

that he might go to his own place--A euphemistic or softened expression of the awful future of the traitor, implying not only destined habitation but congenial element.

was numbered--"voted in" by general suffrage. with the eleven apostles--completing the broken Twelve. Next: Acts Chapter 2

Wherefore of these men which have companied with us,.... Seeing there was such an imprecation, which carried in it the nature of a prophecy, that another should take the bishopric of Judas, or be made an apostle in his room, it was absolutely necessary that one should be immediately chosen to that office; and this is the force of the illative particle, wherefore; and it was highly proper that this choice should be of one among the men, and not the women; whom it did not become to bear any office, and exercise any authority in the church; hence it is said, "of these men", to the exclusion of women: and it was exceeding right, and a very good notion, that the choice should be of one from among themselves, and who was known unto them; with whose abilities, integrity, wisdom, and holy conversation, they were acquainted: and therefore it is added, "which have companied with us"; one of our own company, and not a stranger; with whom we have familiarly conversed, and whose character is well known to us: a rule which ought to be attended to, in the choice of inferior officers, as pastors and deacons; who ought to be of the body and community, among whom they are chosen to an office; and their qualifications for it be well known, and that for some time past, as follows: all the time that the Lord Jesus went in and out among us; that is, ever since Christ called them to be his disciples and followers; and conversed with them, and discharged his office among them, governed, directed, taught, and instructed them; for it was not proper that a novice, a new plant, or one that was lately become a disciple, should be put into such an office; and the same holds good in proportion in other offices; men called to office should be of some standing, as well as of superior gifts.

Beginning from the baptism of John,.... Not from the time trial John first administered the ordinance of baptism; for Christ was not so soon made known, or had followers; but from the time of the administration of it by John, to Christ, when he was made known to Israel; and quickly upon this, he called his disciples, and entered on his public ministry: now Peter moves, that one who had been so early a follower of Christ, who had heard his excellent discourses, and seen his miracles, and who had steadfastly and constantly adhered to him, might be chosen in the room of Judas; one whose faith in Christ, love to him, and firmness of mind to abide by him, had been sufficiently tried and proved; who had continued with Christ and his apostles, from the beginning of his ministry, to that time: or as Peter adds, unto the same day that he was taken up from us; by angels, and received by a cloud, and carried up to heaven; or "he ascended from us", as the Ethiopic version renders it; or "lifted up himself from us", as the Arabic version; for as he raised himself from the dead by his own power, by the same he could raise himself up from earth to heaven; the sense is, to the time of his ascension to heaven, whether by himself, or by the ministry of angels: must one be ordained; there was a necessity of this, partly on the account of the above prophecy, and partly to keep up the number of the twelve apostles, Christ had thought fit to pitch upon; answering to the twelve tribes of Israel, and to the twelve gates, and twelve foundations of the new Jerusalem: and this choice or ordination was moved to be made, and was made, not by the other eleven apostles, but by the whole company of an hundred and twenty; for these are the persons addressed by the apostle, and to whom he said, as the Arabic version renders it, "one of these men ye must choose": and if the choice and ordination of such an extraordinary officer was made by the whole community, then much more ought the choice and ordination of inferior officers be by them: the end of this choice was, to be a witness with us of his resurrection; the resurrection of Christ from the dead, which supposes his incarnation and life, and so his obedience, ministry, and miracles in it; and also his sufferings and death, with all the benefits and advantages thereof; and is particularly mentioned, because it not only supposes and includes the above things, but is the principal article, basis, and foundation of the Christian religion; and the sign which Christ gave to the Jews, of the truth of his being the Messiah; and was what the disciples were chosen to be witnesses of; and a principal part of their ministry was to testify it to men: and since this was their work and business, it was necessary that one should be chosen, and joined with them, who had been with them, and with Jesus, from the beginning, to the time of his ascension; and who was an eyewitness of his resurrection, that he might join with the apostles in their testimony.

And they appointed two,.... The motion made by Peter was attended to by the whole company; they approved of it, and accordingly proposed two persons by name; one of which was to be chosen, not by the apostles, but by the whole assembly. The Arabic version reads, "he appointed two", as if Peter singly did this: contrary to all copies, and other versions, and to the context; which shows, that the whole body of the people were concerned in this affair, who prayed and gave forth their lots and suffrages: the persons nominated were, Joseph called Barsabas, who was surnamed Justus, and Matthias. The former of these has three names; in one ancient copy of Beza's he is called Joses; and by some thought to be the same with Joses, surnamed Barnabas, in Acts 4:36 partly because in one copy, and in the Syriac version there, that Joses is called Joseph; and partly, because of the nearness in sound between Barsabas and Barnabas: hence the Ethiopic version here reads, "Joseph, who was called Barnabas", and so Beza's most ancient copy; but though Joses is here meant for Jose, or Joses is, with the Jews, an abbreviation of Joseph; yet not Joses the Levite, who was of the country of Cyprus, but Joses of Galilee, the son of Alphaeus and Mary; and who had two brothers, James and Jude, already apostles; see Matthew 13:55. Moreover, though the two names, Barnabas and Barsabas, differ little in sound, yet much in sense: the former is interpreted "the son of consolation", Acts 4:36 but the latter signifies much the same with Bathsheba; as that may be interpreted "the daughter", this "the son of an oath"; or as others, "a son of wisdom"; and by others, "the son of fulness"; I should choose to take it to be the same name with , and interpret it, "the son of an old man"; as Alphaeus might be, when Joses, or Joseph was born, and he be the younger brother of James and Jude; as for his surname Justus, this was a name not only in use among the Grecians and Romans, especially the latter, but among the Jews: hence we often read of Rabbi "Justa", and sometimes, "Justi", and at other times, "Justai" (x) whether he had this surname from his being a very just man, as Aristides was called Aristides the just; and so Simeon the high priest, the last of Ezra's great synagogue, was called Simeon the just (y); and so James the brother of this Joseph, or Joses, was called by the Jews (z); and it may be, that he himself might have his name from the patriarch Joseph, who used to be called by them, Joseph, "the just" (a): for Matthias, his name is Jewish, and he was no doubt a Jew; hence we read , "Rabbi Matthia ben Charash" (b); his name signifying the same as Nathanael does, namely, the gift of God, made Dr. Lightfoot conjecture they might be the same; but this agrees not with another conjecture that learned man, who elsewhere thinks, that Bartholomew and Nathanael were the same; and if so, he must have been an apostle already; Clemens of Alexandria was of opinion, that this Matthias was Zacchaeus (c), (x) T. Hieros. Beracot, fol. 12. 3. & Trumot. fol. 48. 1. & Erubin, fol. 19. 3. & 23. 3. T. Bab. Zebachim, fol. 99. 1. & Juchasin, fol. 95. 2. & 96. 1. Shirhashirim Rabba, fol. 17. 4. (y) Pirke Abot, c. 1. sect. 2.((z) Euseb. Eccl. Hist. l. 2. c. 23. (a) Zohar in Exod. fol. 104. 1.((b) T. Bab. Yebamot, fol. 61. 2. & Juchasin, fol. 108. 1.((c) Stromat, l. 4. p. 488.

And they prayed and said,.... Having proposed the above two persons, and not well knowing which to pitch upon, they being both very agreeable and fit for such service; they chose not to determine the affair without seeking to God for direction; a method to be taken in all cases, and especially in matters of importance: and the substance of their petition, though perhaps not in just the same words, was, thou, Lord, which knowest the hearts of all men; which is a character peculiar to the one only living, and true God; for none knows the hearts of men, but God, who is the Maker of them; and he knows all the thoughts, counsels, and purposes of them, and the good or bad that is in them: shew whether of these two thou hast chosen; being desirous of having their choice directed by the choice God had made, in his eternal mind; and which they desired might be signified and pointed out to them, in some way or another, that they might be certain of the mind and will of God, and act according to it.

That he may take part of this ministry and apostleship,.... Of the ministry of the apostles, or of the apostolical ministration; which lay in preaching the Gospel, administering ordinances, planting churches, and working miracles; and which part, lot, or inheritance, Judas had; see Acts 1:17. And from which Judas by transgression fell; by betraying his Lord, whose apostle he was, he was turned out of his office, and had no longer part in the apostolical ministry: that he might go to his own place; which may be understood of Judas, and of his going to hell, as the just punishment of his sin; which is commonly so called by the Jews, who often explain this phrase, "his place", by hell; as when it is said of Laban, Genesis 31:55 that he "returned to his place", it intimates, say they (d), that he returned to his place, which was prepared for him in hell; and so likewise when it is said of Balaam, Numbers 24:25 that he "returned to his place", they observe (e), that "he did not return from his evil way, but returned to his place; and so intimates by saying, to his place, that which was prepared for him in hell, as the Rabbins of blessed memory say (f); "they came everyone from his own place", Job 2:11 a man from his house, a man from his country it is not written, but a man from his place, which was prepared for him in hell; and because they came to show mercy to Job, they were delivered from hell, and became worthy of the world to come; and so here, and "he returned to his place", , "which was prepared for him in hell". And another of their writers (g), on the same passage, has this remark, and he returned to his place, and he does not say, "he went on his way, for he was driven out of his way, and went down to hell. And agreeably to what is said of Job's friends, the Targumist on Job 2:11 paraphrases the words thus, "and there came a man, or everyone from his place, and by this merit they were delivered from the place, prepared for them in hell. And which place the same Targumist on Job 8:4 calls , "the place of their rebellion"; that is, procured by it: and so Judas's own place was what he had merited by his sin, and was righteously appointed for him; and though it was not peculiar to him, but common to all impenitent sinners, yet very proper for him, as a betrayer; for it is a settled point with the Jews (h), that "he that betrays an Israelite into the hands of the Gentiles (so Judas betrayed his master), whether in his body, or in his substance, has no part in the world to come. This clause is by some understood not of Judas, but of Matthias, or of him that was to come in the room of Judas; and by "his own place" it is thought is meant, the "part of the ministry and apostleship", in the former clause, and which the Alexandrian copy reads, "the place of this ministry", he was to take; and now Judas by his iniquity falling from it, made way for another, for Matthias to go to his own place, which God had in his counsel and purposes designed for him; or "into his place", as the Syriac and Arabic versions render it; that is, into the place of Judas, to take his place among the apostles, in his room and stead: the Alexandrian copy reads, "into that righteous place", (d) Tzeror Hammor, fol. 43. 2.((e) Ib. fol. 127. 1.((f) Vid. Midrash Kohelet, fol. 74. 3.((g) Baal Hatturim in Numbers 24.25. (h) Maimon. Hilchot Chobel, &c. c. 8. sect. 9.

And they gave forth their lots,.... Or "gave forth lots for them", as the Vulgate Latin and Ethiopic versions; for Joseph and Matthias; some for one, and some for another; and which were cast into a man's lap, or into a vessel, and was no other than balloting for them; and so he that had the majority upon casting them up, when taken out, was declared the person chosen; or "they cast their lots"; that is, into an urn, or vessel; which lots had the names of the two persons on them; and into another vessel, as is thought, were put two other lots; the one had the name of "apostle" upon it, and the other nothing; and these being taken out by persons appointed for that purpose, the lot with Matthias's name on it, was taken out against that which had the name of apostle on it, upon which he was declared to be the apostle: it may be that this was done in the same manner, as the goats on the day of atonement had lots cast on them, Leviticus 16:8 which the Jews say was thus performed: there was a vessel which they call "Kalphi", set in the court, into which two lots, which were made of wood, or stone, or metal, were put; the one had written on it, for Jehovah, and on the other was written, "for the scapegoat"; the two goats being, the one at the right hand of the priest, and the other at the left; the priest shook the vessel, and with his two hands took out the two lots, and laid the lots on the two goats; the right on that which was at his right hand, and the left on that which was at his left (i); and so the goat which had the lot put upon him, on which was written, "for the Lord", was killed; and that which had the other lot, on which was written, for the scapegoat, was presented alive; so the lot here is said to fall upon Matthias: or the lots being cast into the vessel, as above related, these two drew them out themselves; and Matthias taking out that which had the word apostle on it, the lot fell on him: the manner of Moses's choosing the seventy elders, is said to be this (k): "Moses took seventy two papers, and on seventy of them he wrote, "an elder"; and upon two, "a part"; and he chose six out of every tribe, and there were seventy two; he said unto them, take your papers out of the vessel; he into whose hand came up "an elder" (i.e. the paper on which it was so written) he was sanctified (or set apart to the office); and he, in whose hand came up "a part" (the paper that had that on it), to him he said, the Lord does not delight in thee. And the lot fell upon Matthias; that is, either he had the largest number for him, their minds being so disposed by the providence of God; and it may be, contrary to the first thoughts and general sense of the body; since Joseph is mentioned first, and was a man of great character, and of many names and titles; but God, who knows the hearts: of men, and can turn them as he pleases, and to whom they sought for direction, inclined their minds to vote for the latter; or it was so ordered by divine providence, that in the casting or drawing the lots, the lot of the apostleship should fall on him: and he was numbered with the eleven apostles; either chosen by the common suffrages of the people, as the word used signifies; or rather, he took his place among the apostles; he was registered among them, and ever after was reckoned one of them; Beza's ancient copy reads, "with the twelve apostles", their number being now complete, (i) Maimon. Hilchot Yom Hacippurim, c. 3. sect. 1, 2, 3. Misn. Yoma, c. 4. 1. & Bartenora in ib. (k) Jarchi in Numb. xi. 26. Bemidbar Rabba, sect. 15. fol. 218. 3.

The sin of Judas was not only his shame and ruin, but it made a vacancy in the college of the apostles. They were ordained twelve, with an eye to the twelve tribes of Israel, descended from the twelve patriarchs; they were the twelve stars that make up the church's crown (Rev 12:1), and for them twelve thrones were designated, Mat 19:28. Now being twelve when they were learners, if they were but eleven when they were to be teachers, it would occasion every one to enquire what had become of the twelfth, and so revive the remembrance of the scandal of their society; and therefore care was taken, before the descent of the Spirit, to fill up the vacancy, of the doing of which we now have an account, our Lord Jesus, probably, having given directions about it, among other things which he spoke pertaining to the kingdom of God. Observe, I. The persons concerned in this affair. 1. The house consisted of about a hundred and twenty. This was the number of the names, that is, the persons; some think the men only, distinguished from the women. Dr. Lightfoot reckons that the eleven apostles, the seventy disciples, and about thirty-nine more, all of Christ's own kindred, country, and concourse, made up this one hundred and twenty, and that these were a sort of synod, or congregation of ministers, a standing presbytery (Act 4:23), to whom none of the rest durst join themselves (Act 5:13), and that they continued together till the persecution at Stephen's death dispersed them all but the apostles (Act 8:1); but he thinks that besides these there were many hundreds in Jersualem, if not thousands, at this time, that believed; and we have indeed read of many that believed on him there, but durst not confess him, and therefore I cannot think, as he does, that they were now formed into distinct congregations, for the preaching of the word and other acts of worship; nor that there was any thing of this till after the pouring out of the Spirit, and the conversions recorded in the following chapter. Here was the beginning of the Christian church: this hundred and twenty was the grain of mustard-seed that grew into a tree, the leaven that leavened the whole lump. 2. The speaker was Peter, who had been, and still was, the most forward man; and therefore notice is taken of his forwardness and zeal, to show that he had perfectly recovered the ground he lost by his denying his Master, and, Peter being designed to be the apostle of the circumcision, while the sacred story stays among the Jews, he is still brought in, as afterwards, when it comes to speak of the Gentiles, it keeps to the story of Paul. II. The proposal which Peter made for the choice of another apostle. He stood up in the midst of the disciples, Act 1:15. He did not sit down, as one that gave laws, or had any supremacy over the rest, but stood up, as one that had only a motion to make, in which he paid a deference to his brethren, standing up when he spoke to them. Now in his speech we may observe, 1. The account he gives of the vacancy made by the death of Judas, in which he is very particular, and, as became one that Christ had breathed upon, takes notice of the fulfilling of the scriptures in it. Here is, (1.) The power to which Judas had been advanced (Act 1:17): He was numbered with us, and had obtained part of this ministry which we are invested with. Note, Many are numbered with the saints in this world that will not be found among them in the day of separation between the precious and the vile. What will it avail us to be added to the number of Christians, if we partake not of the spirit and nature of Christians? Judas's having obtained part of this ministry was but an aggravation of his sin and ruin, as it will be of theirs who prophesied in Christ's name, and yet were workers of iniquity. (2.) The sin of Judas, notwithstanding his advancement to this honour. He was guide to those that took Jesus, not only informed Christ's persecutors where they might find him (which they might have done effectually though he had kept out of sight), but he had the impudence to appear openly at the head of the party that seized him. He went before them to the place, and, as if he had been proud of the honour, gave the word of command: That same is he, hold him fast. Note, Ringleaders in sin are the worst of sinners, especially if those that by their office should have been guides to the friends of Christ are guides to his enemies. (3.) The ruin of Judas by this sin. Perceiving the chief priests to seek the life of Christ and his disciples, he thought to save his by going over to them, and not only so, but to get an estate under them, of which his wages for his service, he hoped, would be but an earnest; but see what came of it. [1.] He lost his money shamefully enough (Act 1:18): He purchased a field with the thirty pieces of silver, which were the reward of his iniquity. He did not purchase the field, but the wages of his unrighteousness did, and it is very elegantly expressed thus, in derision of his projects to enrich himself by this bargain. He thought to have purchased a field for himself, as Gehazi did with what he got from Naaman by a lie (see Kg2 5:26), but it proved the purchase of a field to bury strangers in; and what was he or any of his the better for this? It was to him an unrighteous mammon, it deceived him; and the reward of his iniquity was the stumbling-block of his iniquity. [2.] He lost his life m ore shamefully. We were told (Mat 27:5) that he went away in despair, and was suffocated (so the word signifies there, and no more); here it is added (as latter historians add to those who went before) that, being strangled, or choked with grief and horror, he fell headlong, fell on his face (so Dr. Hammond), and partly with the swelling of his own breast, and partly with the violence of the fall, he burst asunder in the midst, so that all his bowels tumbled out. If, when the devil was cast out of a child, he tore him, threw him down, and rent him, and almost killed him (as we find Mar 9:26; Luk 9:42), no wonder if, when he had full possession of Judas, he threw him headlong, and burst him. The suffocation of him, which Matthew relates, would make him swell till he burst, which Peter relates. he burst asunder with a great noise (so Dr. Edwards), which was heard by the neighbours, and so, as it follows, it came to be known (Act 1:19): His bowels gushed out; Luke writes like a physician, understanding all the entrails of the middle and lower ventricle. Bowelling is part of the punishment of traitors. Justly do those bowels gush out that were shut up against the Lord Jesus. And perhaps Christ had an eye to the fate of Judas, when he said of the wicked servant that he would cut him in sunder, Mat 24:51. (4.) The public notice that was taken of this: It was known to all the dwellers in Jerusalem. It was, as it were, put into the newspapers, and was all the talk of the town, as a remarkable judgment of God upon him that betrayed his Master, Act 1:19. It was not only discoursed of among the disciples, but it was in every body's mouth, and nobody disputed the truth of the fact. It was known, that is, it was known to be true, incontestably so. Now one would think this should have awakened those to repentance that had had any hand in the death of Christ when they saw him that had the first hand thus made an example. But their hearts were hardened, and, as to those of them that were to be softened, it must be done by the word, and the Spirit working with it. Here is one proof of the notoriety of the thing mentioned, that the field which was purchased with Judas's money was called Aceldama - the field of blood, because it was bought with the price of blood, which perpetuated the infamy not only of him that sold that innocent precious blood, but of those that bought it too. Look how they will answer it, when God shall make inquisition for blood. (5.) The fulfilling of the scriptures in this, which had spoken so plainly of it, that it must needs be fulfilled, Act 1:16. Let none be surprised nor stumble at it, that this should be the exit of one of the twelve, for David had not only foretold his sin (which Christ had taken notice of, Joh 13:18, from Psa 41:9, He that eateth bread with me hath lifted up the heel against me), but had also foretold, [1.] His punishment (Psa 69:25): Let his habitation be desolate. This Psalm refers to the Messiah. Mention is made but two or three verses before of their giving him gall and vinegar, and therefore the following predictions of the destruction of David's enemies must be applied to the enemies of Christ, and particularly to Judas. Perhaps he had some habitation of his own at Jerusalem, which, upon this, every body was afraid to live in, and so it became desolate. This prediction signifies the same with that of Bildad concerning the wicked man, that his confidence shall be rooted out of his tabernacle, and shall bring him to the king of terrors: it shall dwell in his tabernacle, because it is none of his; brimstone shall be scattered upon his habitation, Job 18:14, Job 18:15. [2.] The substitution of another in his room. His bishopric, or his office (for so the word signifies in general) shall another take, which is quoted from Psa 109:8. With this quotation Peter very aptly introduces the following proposal. Note, We are not to think the worse of any office that God has instituted (whether magistracy or ministry) either for the wickedness of any that are in that office or for the ignominious punishment of that wickedness; nor will God suffer any purpose of his to be frustrated, any commission of his to be vacated, or any work of his to be undone, for the miscarriages of those that are entrusted therewith. The unbelief of man shall not make the promise of God of no effect. Judas is hanged, but his bishopric is not lost. It is said of his habitation, that no man shall dwell therein, there he shall have no heir; but it is not said so of his bishopric, there he shall not want a successor. It is with the officers of the church as with the members of it, if the natural branches be broken off, others shall be grafted in, Rom 11:17. Christ's cause shall never be lost for want of witnesses. 2. The motion he makes for the choice of another apostle, Act 1:21, Act 1:22. Here observe, (1.) How the person must be qualified that must fill the vacancy. It must be one of these men, these seventy disciples, that have companied with us, that have constantly attended us, all the time that the Lord Jesus went in and out among us, preaching and working miracles for three years and a half, beginning from the baptism of John, from which the gospel of Christ commenced, unto that same day that he was taken up from us. Those that have been diligent, faithful, and constant, in the discharge of their duty in a lower station, are fittest to be preferred to a higher; those that have been faithful in a little shall be entrusted with more. And none should be employed as ministers of Christ, preachers of his gospel, and rulers in his church, but those that are well acquainted with his doctrine and doings, from first to last. None shall be an apostle but one that has companied with the apostles, and that continually; not that has visited them now and then, but been intimately conversant with them. (2.) To what work he is called that must fill up the vacancy: He must be a witness with us of his resurrection. By this it appears that others of the disciples were with the eleven when Christ appeared to them, else they could not have been witnesses with them, as competent witnesses as they, of his resurrection. The great thing which the apostles were to attest to the world was Christ's resurrection, for this was the great proof of his being the Messiah, and the foundation of our hope in him. See what the apostles were ordained to, not to a secular dignity and dominion, but to preach Christ, and the power of his resurrection. III. The nominati…

all the time the Lord Jesus went in and out among us--in the close intimacies of a three years' public life.

We have here an account of the descent of the Holy Ghost upon the disciples of Christ. Observe, I. When, and where, this was done, which are particularly noted, for the greater certainty of the thing. 1. It was when the day of pentecost was fully come, in which there seems to be a reference to the manner of the expression in the institution of this feast, where it is said (Lev 23:15), You shall count unto you seven sabbaths complete, from the day of the offering of the first-fruits, which was the next day but one after the passover, the sixteenth day of the month Abib, which was the day that Christ arose. This day was fully come, that is, the night preceding, with a part of the day, was fully past. (1.) The Holy Ghost came down at the time of a solemn feast, because there was then a great concourse of people to Jerusalem from all parts of the country, and the proselytes from other countries, which would make it the more public, and the fame of it to be spread the sooner and further, which would contribute much to the propagating of the gospel into all nations. Thus now, as before at the passover, the Jewish feasts served to toll the bell for gospel services and entertainments. (2.) This feast of pentecost was kept in remembrance of the giving of the law upon mount Sinai, whence the incorporating of the Jewish church was to be dated, which Dr. Lightfoot reckons to be just one thousand four hundred and forty-seven years before this. Fitly, therefore, is the Holy Ghost given at that feast, in fire and in tongues, for the promulgation of the evangelical law, not as that to one nation, but to every creature. (3.) This feast of pentecost happened on the first day of the week, which was an additional honour put on that day, and a confirmation of it to be the Christian sabbath, the day which the Lord hath made, to be a standing memorial in his church of those two great blessings - the resurrection of Christ, and the pouring out of the Spirit, both on that day of the week. This serves not only to justify us in observing that day under the style and title of the Lord's day, but to direct us in the sanctifying of it to give God praise particularly for those two great blessings; every Lord's day in the year, I think, there should be a full and particular notice taken in our prayers and praises of these two, as there is by some churches of the one once a year, upon Easter-day, and of the other once a year, upon Whit-sunday. Oh! that we may do it with suitable affections! 2. It was when they were all with one accord in one place. What place it was we are not told particularly, whether in the temple, where they attended at public times (Luk 24:53), or whether in their own upper room, where they met at other times. But it was at Jerusalem, because this had been the place which God chose, to put his name there, and the prophecy was that thence the word of the Lord should go forth to all nations, Isa 2:3. It was now the place of the general rendezvous of all devout people: here God had promised to meet them and bless them; here therefore he meets them with this blessing of blessings. Though Jerusalem had done the utmost dishonour imaginable to Christ, yet he did this honour to Jerusalem, to teach his remnant in all places; he had this in Jerusalem. Here the disciples were in one place, and they were not as yet so many but that one place, and no large one, would hold them all. And here they were with one accord. We cannot forget how often, while their Master was with them, there were strifes among them, who should be the greatest; but now all these strifes were at an end, we hear no more of them. What they had received already of the Holy Ghost, when Christ breathed on them, had in a good measure rectified the mistakes upon which those contests were grounded, and had disposed them to holy love. They had prayed more together of late than usual (Act 1:14), and this made them love one another better. By his grace he thus prepared them for the gift of the Holy Ghost; for that blessed dove comes not where there is noise and clamour, but moves upon the face of the still waters, not the rugged ones. Would we have the Spirit poured out upon us from on high? Let us be all of one accord, and, notwithstanding variety of sentiments and interests, as no doubt there was among those disciples, let us agree to love one another; for, where brethren dwell together in unity, there it is that the Lord commands his blessing. II. How, and in what manner, the Holy Ghost came upon them. We often read in the old Testament of God's coming down in a cloud; as when he took possession first of the tabernacle, and afterwards of the temple, which intimates the darkness of that dispensation. And Christ went up to heaven in a cloud, to intimate how much we are kept in the dark concerning the upper world. But the Holy Ghost did not descend in a cloud; for he was to dispel and scatter the clouds that overspread men's minds, and to bring light into the world. 1. Here is an audible summons given them to awaken their expectations of something great, Act 2:2. It is here said, (1.) That it came suddenly, did not rise gradually, as common winds do, but was at the height immediately. It came sooner than they expected, and startled even those that were now together waiting, and probably employed in some religious exercises. (2.) It was a sound from heaven, like a thunder-clap, Rev 6:1. God is said to bring the winds out of his treasuries (Psa 135:7), and to gather them in his hands, Pro 30:4. From him this sound came, like the voice of one crying, Prepare ye the way of the Lord. (3.) It was the sound of a wind, for the way of the Spirit is like that of the wind (Joh 3:3), thou hearest the sound thereof, but canst not tell whence it comes nor whither it goes. When the Spirit of life is to enter into the dry bones, the prophet is told to prophecy unto the wind: Come from the four winds, O breath, Eze 37:9. And though it was not in the wind that the Lord came to Elijah, yet this prepared him to receive his discovery of himself in the still small voice, Kg1 19:11, Kg1 19:12. God's way is in the whirlwind and the storm (Nah 1:3), and out of the whirlwind he spoke to Job. (4.) It was a rushing mighty wind; it was strong and violent, and came not only with a great noise, but with great force, as if it would bear down all before it. This was to signify the powerful influences and operations of the Spirit of God upon the minds of men, and thereby upon the world, that they should be mighty through God, to the casting down of imaginations. (5.) It filled not only the room, but all the house where they were sitting. Probably it alarmed the whole city, but, to show that it was supernatural, presently fixed upon that particular house: as some think the wind that was sent to arrest Jonah affected only the ship that he was in (Jon 1:4), and as the wise men's star stood over the house where the child was. This would direct the people who observed it whither to go to enquire the meaning of it. This wind filling the house would strike an awe upon the disciples, and help to put them into a very serious, reverent, and composed frame, for the receiving of the Holy Ghost. Thus the convictions of the Spirit make way for his comforts; and the rough blasts of that blessed wind prepare the soul for its soft and gentle gales. 2. Here is a visible sign of the gift they were to receive. They saw cloven tongues, like as of fire (Act 2:3), and it sat - ekathise, not they sat, those cloven tongues, but he, that is the Spirit (signified thereby), rested upon each of them, as he is said to rest upon the prophets of old. Or, as Dr. Hammond describes it, "There was an appearance of something like flaming fire lighting on every one of them, which divided asunder, and so formed the resemblance of tongues, with that part of them that was next their heads divided or cloven." The flame of a candle is somewhat like a tongue; and there is a meteor which naturalists call ignis lambens - a gentle flame, not a devouring fire; such was this. Observe, (1.) There was an outward sensible sign, for the confirming of the faith of the disciples themselves, and for the convincing of others. Thus the prophets of old had frequently their first mission confirmed by signs, that all Israel might know them to be established prophets. (2.) The sign given was fire, that John Baptist's saying concerning Christ might be fulfilled, He shall baptize you with the Holy Ghost and with fire; with the Holy Ghost as with fire. They were now, in the feast of pentecost, celebrating the memorial of the giving of the law upon mount Sinai; and as that was given in fire, and therefore is called a fiery law, so is the gospel. Ezekiel's mission was confirmed by a vision of burning coals of fire (Eze 1:13), and Isaiah's by a coal of fire touching his lips, Isa 6:7. The Spirit, like fire, melts the heart, separates and burns up the dross, and kindles pious and devout affections in the soul, in which, as in the fire upon the altar, the spiritual sacrifices are offered up. This is that fire which Christ came to send upon the earth. Luk 12:49. (3.) This fire appeared in cloven tongues. The operations of the Spirit were many; that of speaking with divers tongues was one, and was singled out to be the first indication of the gift of the Holy Ghost, and to that this sign had a reference. [1.] They were tongues; for from the Spirit we have the word of God, and by him Christ would speak to the world, and he gave the Spirit to the disciples, not only to endue them with knowledge, but to endue them with a power to publish and proclaim to the world what they knew; for the dispensation of the Spirit is given to every man to profit withal. [2.] These tongues were cloven, to signify that God would hereby divide unto all nations the knowledge of his grace, as he is said to have divided to them by his providence the light of the heavenly bodies, Deu 4:19. The tongues were divided, and yet they still continued all of one accord; for there may be a sincere unity of affections where yet there is a diversity of expression. Dr. Lightfoot observes that the dividing of tongues at Babel was the casting off of the heathen; for when they had lost the language in which alone God was spoken of and preached, they utterly lost the knowledge of God and religion, and fell into idolatry. But now, after above two thousand years, God, by another dividing of tongues, restores the knowledge of himself to the nations. (4.) This fire sat upon them for some time, to denote the constant residence of the Holy Ghost with them. The prophetic gifts of old were conferred sparingly and but at some times, but the disciples of Christ had the gifts of the Spirit always with them, though the sign, we may suppose, soon disappeared. Whether these flames of fire passed from one to another, or whether there were as many flames as there were persons, is not certain. But they must be strong and bright flames that would be visible in the day-light, as it now was, for the day was fully come. III. What was the immediate effect of this? 1. They were all filled with the Holy Ghost, more plentifully and powerfully than they were before. They were filled with the graces of the Spirit, and were more than ever under his sanctifying influences - were now holy, and heavenly, and spiritual, more weaned from this world and better acquainted with the other. They were more filled with the comforts of the Spirit, rejoiced more than ever in the love of Christ and the hope of heaven, and in it all their griefs and fears were swallowed up. They were also, for the proof of this, filled with the gifts of the Holy Ghost, which are especially meant here; they were endued with miraculous powers for the furtherance of the gospel. It seems evident to me that not only the twelve apostles, but all the hundred and twenty disciples were filled with the Holy Ghost alike at this time - all the seven…

Acts 2:1-4 1. And when the day of Pentecost was fulfilled, they were all with one accord gathered together: 2. And there was made from heaven suddenly a sound, as it were when a violent wind breaketh in, and it filled all the house where they sat: 3. And they saw cloven tongues, as it were of fire, and it sat upon every one of them. 4. And they were all filled with the Holy Ghost, and they began to speak with strange tongues, even as the Spirit gave them to speak. 1. And when. To be fulfilled is taken in this place for to come. For Luke beareth record again of their perseverance, when he saith that they stood all in one place until the time which was set them. Hereunto serveth the adverb, with one accord Furthermore, we have before declared why the Lord did defer the sending of his Spirit a whole month and a half. But the question is, why he sent him upon that day chiefly. I will not refute that high and subtle interpretation of Augustine, that like as the law was given to the old people fifty days after Easter, being written in tables of stone by the hand of God, so the Spirit, whose office it is to write the same in our hearts, did fulfill that which was figured in the giving of the law as many days after the resurrection of Christ, who is the true Passover. Notwithstanding, whereas he urgeth this his subtle interpretation as necessary, in his book of Questions upon Exodus, and in his Second Epistle unto Januarius, I would wish him to be more sober and modest therein. Notwithstanding, let him keep his own interpretation to himself. In the mean season, I will embrace that which is more sound. Upon the feast day, wherein a great multitude was wont to resort to Jerusalem, was this miracle wrought, that it might be more famous. And truly by means hereof was it spread abroad, even unto the uttermost parts and borders of the earth. [77] For the same purpose did Christ oftentimes go up to Jerusalem upon the holy days, [78] (John 2, 5, 7, 10, 12,) to the end those miracles which he wrought might be known to many, and that in the greater assembly of people there might be the greater fruit of his doctrine. For so will Luke afterward declare, that Paul made haste that he might come to Jerusalem before the day of Pentecost, not for any religion's sake, but because of the greater assembly, that he might profit the more, (Acts 20:16.) Therefore, in making choice of the day, the profit of the miracle was respected: First, that it might be the more extolled at Jerusalem, because the Jews were then more bent to consider the works of God; and, secondly, that it might be bruited abroad, even in far countries. They called it the fiftieth day, beginning to reckon at the first-fruits. 2. And there was made It was requisite that the gift should be visible, that the bodily sense might the more stir up the disciples. For such is our slothfulness to consider the gifts of God, that unless he awake all our senses, his power shall pass away unknown. This was, therefore, a preparation that they might the better know that the Spirit was now come which Christ had promised. Although it was not so much for their sake as for ours, even as in that the cloven and fiery tongues appeared, there was rather respect had of us, and of all the whole Church in that, than of them. For God was able to have furnished them with necessary ability to preach the gospel, although he should use no sign. They themselves might have known that it came to pass neither by chance, neither yet through their own industry, that they were so suddenly changed; but those signs which are here set down were about to be profitable for all ages; as we perceive at this day that they profit us. And we must briefly note the proportion of the signs. The violence of the wind did serve to make them afraid; for we are never rightly prepared to receive the grace of God, unless the confidence (and boldness) of the flesh be tamed. For as we have access unto him by faith, so humility and fear setteth open the gate, that he may come in unto us. He hath nothing to do with proud and careless men. It is a common thing for the Spirit to be signified by wind, (or a blast,) (John 20:22.) For both Christ himself, when he was about to give the Spirit to his apostles, did breathe upon them; and in Ezekiel's vision there was a whirlwind and wind, (Ezekiel 1:4.) Yea, the word Spirit itself is a translated word; for, because that hypostasis, or person of the Divine essence, which is called the Spirit, is of itself incomprehensible, the Scripture doth borrow the word of the wind or blast, because it is the power of God which God doth pour into all creatures as it were by breathing. The shape of tongues is restrained unto the present circumstance. For as the figure and shape of a dove which came down upon Christ, (John 1:32,) had a signification agreeable to the office and nature of Christ, so God did now make choice of a sign which might be agreeable to the thing signified, namely, that it might show such effect and working of the Holy Ghost in the apostles as followed afterward. The diversity of tongues did hinder the gospel from being spread abroad any farther; so that, if the preachers of the gospel had spoken one language only, all men would have thought that Christ had been shut up in the small corner of Jewry. But God invented a way whereby it might break out, when he divided and clove the tongues of the apostles, that they might spread that abroad amongst all people which was delivered to them. Wherein appeareth the manifold goodness of God, because a plague and punishment of man's pride was turned into matter of blessing. For whence came the diversity of tongues, save only that the wicked and ungodly counsels of men might be brought to naught? (Genesis 11:7.) But God doth furnish the apostles with the diversity of tongues now, that he may bring and call home, into a blessed unity, men which wander here and there. These cloven tongues made all men to speak the language of Canaan, as Isaiah foretold, (Isaiah 19:18.) For what language soever they speak, yet do they call upon one Father, which is in heaven, with one mouth and one spirit, (Romans 15:6.) I said that that was done for our sake, not only because the fruit came unto us, but because we know that the gospel came unto us not by chance, but by the appointment of God, who to this end gave the apostles cloven tongues, lest any nation should want that doctrine which was committed unto them; whereby is proved the calling of the Gentiles; and, secondly, hereby their doctrine doth purchase credit, which we know was not forged by man, seeing that we hear that the Spirit did dwell in their tongues. Now, it remaineth that we declare what the fire meaneth. Without all doubt, it was a token of the (force and) efficacy which should be exercised in the voice of the apostles. Otherwise, although their sound had gone out into the uttermost parts of the world, they should only have beat the air, without doing any good at all. Therefore, the Lord doth show that their voice shall be fiery, that it may inflame the hearts of men; that the vanity of the world being burnt and consumed, it may purge and renew all things. Otherwise they durst never have taken upon them so hard a function, unless the Lord had assured them of the power of their preaching. Hereby it came to pass that the doctrine of the gospel did not only sound in the air, but pierce into the minds of men, and did fill them with an heavenly heat (and burning.) Neither was this force showed only in the mouth of the apostles, but it appeareth daily. And, therefore, we must beware lest, when the fire burneth, we be as stubble. Furthermore, the Lord did once give the Holy Ghost under a visible shape, that we may assure ourselves that his invisible and hidden grace shall never be wanting to the Church. And it sat. Because the number is suddenly changed, it is to be doubted whether he speaketh of the fire. He said that there appeared tongues as it had been of fire. It followeth by and by, and it sat upon them. Notwithstanding, I refer it unto the Spirit. For the Hebrews use commonly to express the substantive of the verb in the second member, which they did omit in the former. Wherefore we have an example in this place: It sat upon them, and they were all filled with the Holy Ghost. And we know that although Luke did write in Greek, yet is he full of those phrases which the Hebrews use. [79] Now, whereas he calleth the tongues the Holy Ghost, it is according to the custom of the Scripture. For John calleth the dove by the same name, (John 1:32,) because the Lord would testify and declare the presence of his Spirit by some such sign. If it were a vain sign, it should be an absurd naming (to call the sign by the name of the thing signified;) but where the thing is annexed, the name of the thing is fitly given to the sign which offereth the same unto our senses to be perceived. The fullness of the Spirit, wherewith he saith every one was replenished, doth not express the [an] equal measure of gifts in every one, but that excellence which should be meet for such a calling. [80] 4. They began to speak He showeth that the effect did appear presently, and also to what use their tongues were to be framed and applied, But because Luke setteth down shortly after, that strangers out of divers countries did marvel, because that every one of them did hear the apostles speaking in their own tongue, some think that they spoke not in divers tongues, but that they did all understand that which was spoken in one tongue, as well as if they should hear their natural tongue. [81] Therefore, they think that one and the same sound of the voice was diversely distributed amongst the hearers. Another conjecture they have, because Peter made one sermon in the audience of many gathered together out of divers countries, who could not understand his speech (and language,) unless another voice should come unto their ears than that which proceeded out of his mouth. But we must first note that the disciples spoke indeed with strange tongues; otherwise the miracle had not been wrought in them, but in the hearers. So that the similitude should have been false whereof he made mention before; neither should the Spirit have been given so much to them as to others. Again, we hear how Paul giveth thanks to God, that he speaketh with divers tongues, (1 Corinthians 14:18.) Truly he challengeth to himself both the understanding, and also the use thereof. Neither did he attain to this skill by his own study and industry, but he had it by the gift of the Spirit. In the same place he affirmeth that it is an especial gift, wherewith all men are not endued. I suppose that it doth manifestly appear hereby that the apostles had the variety and understanding of tongues given them, that they might speak unto the Greeks in Greek, unto the Italians in the Italian tongue, [82] and that they might have true communication (and conference) with their hearers. Notwithstanding, I leave it indifference whether there was any second miracle wrought or no, so that the Egyptians and Elamites did understand Peter speaking in the Chaldean tongue, as if he did utter divers voices. For there be some conjectures which persuade me thus to think, and yet not so firm but that they may be refuted. For it may be that they spoke with divers tongues, as they light upon this man or that, and as occasion was offered, and as their languages were diverse. Therefore, it was a manifest miracle, when they saw them ready to speak divers languages. As touching Peter's sermon, it might be understood of the greater part of men wheresoever they were born; for it is to be thought that many of those which came to Jerusalem were skillful in the Chaldean tongue. Again, it shall be nothing inconvenient if we say that he spoke also in other tongues. Although I will not much stand about this matter; so that this be out of doubt, that the apostles changed th…

We have here an account of the public notice that was taken of this extraordinary gift with which the disciples were all on a sudden endued. Observe, I. The great concourse of people that there was now at Jerusalem, it should seem more than was usual at the feast of pentecost. There were dwelling or abiding at Jerusalem Jews that were devout men, disposed to religion, and that had the fear of God before their eyes (so the word properly signifies), some of them proselytes of righteousness, that were circumcised, and admitted members of the Jewish church, others only proselytes of the gate, that forsook idolatry, and gave up themselves to the worship of the true God, but not to the ceremonial law; some of those that were at Jerusalem now, out of every nation under heaven, whither the Jews were dispersed, or whence proselytes were come. The expression is hyperbolical, denoting that there were some from most of the then known parts of the world; as much as ever Tyre was, or London is, the rendezvous of trading people from all parts, Jerusalem at that time was of religious people from all parts. Now, 1. We may here see what were some of those countries whence those strangers came (Act 2:9-11), some from the eastern countries, as the Parthians, Medes, Elamites, and dwellers in Mesopotamia, the posterity of Shem; thence we come in order to Judea, which ought to be mentioned, because, though the language of those in Judea was the same with that which the disciples spoke, yet, before, they spoke it with the north-country tone and dialect (Thou art a Galilean, and thy speech betrays thee), but now they spoke it as correctly as the inhabitants of Judea themselves did. Next come the inhabitants of Cappadocia, Pontus, and that country about Propontis which was particularly called Asia, and these were the countries in which those strangers were scattered to whom St. Peter writes. Pe1 1:1. Next come the dwellers in Phrygia and Pamphylia, which lay westward, the posterity of Japhet, as were also the strangers of Rome; there were some also that dwelt in the southern parts of Egypt, in the parts of Libya about Cyrene; there were also some from the island of Crete, and some from the deserts of Arabia; but they were all either Jews originally, dispersed into those countries; or proselytes to the Jewish religion, but natives of those countries. Dr. Whitby observes that the Jewish writers about this time, as Philo and Josephus, speak of the Jews as dwelling every where through the whole earth; and that there is not a people upon earth among whom some Jews do not inhabit. 2. We may enquire what brought all those Jews and proselytes together to Jerusalem at this time: not to make a transient visit thither to the feast of pentecost, for they are said to dwell there. They took lodgings there, because there was at this time a general expectation of the appearing of the Messiah; for Daniel's weeks had just now expired, the sceptre had departed from Judah, and it was then generally thought that the kingdom of God would immediately appear, Luk 19:11. This brought those who were most zealous and devout to Jerusalem, to sojourn there, that they might have an early share in the kingdom of the Messiah and the blessings of that kingdom. II. The amazement with which these strangers were seized when they heard the disciples speak in their own tongues. It should seem, the disciples spoke in various languages before the people of those languages came to them; for it is intimated (Act 2:6) that the spreading of the report of this abroad was that which brought the multitude together, especially those of different countries, who seem to have been more affected with this work of wonder than the inhabitants of Jerusalem themselves. 1. They observe that the speakers are all Galileans, that know no other than their mother tongue (Act 2:7); they are despicable men, from whom nothing learned nor polite is to be expected. God chose the weak and foolish things of the world to confound the wise and mighty. Christ was thought to be a Galilean, and his disciples really were so, unlearned and ignorant men. 2. They acknowledge that they spoke intelligibly and readily their own language (which they were the most competent judges of), so correctly and fluently that none of their own countrymen could speak it better: We hear every man in our own tongue wherein we were born (Act 2:8), that is, we hear one or other of them speak our native language. The Parthians hear one of them speak their language, the Medes hear another of them speak theirs; and so of the rest; Act 2:11, We do hear them speak in our tongues the wonderful works of God. Their respective languages were not only unknown at Jerusalem, but probably despised and undervalued, and therefore it was not only a surprise, but a pleasing surprise, to them to hear the language of their own country spoken, as it naturally is to those that are strangers in a strange land. (1.) The things they heard the apostles discourse of were the wonderful works of God, megaleia tou Theou - Magnalia Dei, the great things of God. It is probable that the apostles spoke of Christ, and redemption by him, and the grace of the gospel; and these are indeed the great things of God, which will be for ever marvellous in our eyes. (2.) They heard them both praise God for these great things and instruct the people concerning these things, in their own tongue, according as they perceived the language of their hearers, or those that enquired of them, to be. Now though, perhaps, by dwelling some time at Jerusalem, they were got to be so much masters of the Jewish language that they could have understood the meaning of the disciples if they had spoken that language, yet, [1.] This was more strange, and helped to convince their judgment, that this doctrine was of God; for tongues were for a sign to those that believed not, Co1 14:22. [2.] It was more kind, and helped to engage their affections, as it was a plain indication of the favour intended to the Gentiles, and that the knowledge and worship of God should no longer be confined to the Jews, but the partition-wall should be broken down; and this is to us a plain intimation of the mind and will of God, that the sacred records of God's wonderful works should be preserved by all nations in their own tongue; that the scriptures should be read, and public worship performed, in the vulgar languages of the nations. 3. They wonder at it, and look upon it as an astonishing thing (Act 2:12): They were all amazed, they were in an ecstacy, so the word is; and they were in doubt what the meaning of it was, and whether it was to introduce the kingdom of the Messiah, which they were big with the expectation of; they asked themselves and one another ti an theloi touto einai; - Quid hoc sibi vult? - What is the tendency of this? Surely it is to dignify, and so to distinguish, these men as messengers from heaven; and therefore, like Moses at the bush, they will turn aside, and see this great sight. III. The scorn which some made of it who were natives of Judea and Jerusalem, probably the scribes and Pharisees, and chief priests, who always resisted the Holy Ghost; they said, These men are full of new wine, or sweet wine; they have drunk too much this festival-time, Act 2:13. Not that they were so absurd as to think that wine in the head would enable men to speak languages which they never learned; but these, being native Jews, knew not, as the others did, that what was spoken was really the languages of other nations, and therefore took it to be gibberish and nonsense, such as drunkards, those fools in Israel, sometimes talk. As when they resolved not to believe the finger of the Spirit in Christ's miracles, they turned it off with this, "He casteth out devils by compact with the prince of the devils;" so, when they resolved not to believe the voice of the Spirit in the apostles' preaching, they turned it off with this, These men are full of new wine. And, if they called the Master of the house a wine-bibber, no marvel if they so call those of his household.

Acts 2:5-12 5. And there were at Jerusalem Jews abiding, godly men, out of every nation of those which are under heaven. 6. And when this was noised abroad, the multitude came together, and was astonished: because every one heard them speak in his own tongue. 7. And they wondered all, and marveled, saying amongst themselves, Behold, are not all these which speak men of Galilee? 8. And how do we every one hear them speaking in his own language, wherein we were born? 9. Parthians, and Medes, and Elamites, and inhabiters of Mesopotamia, Judea, and Cappadocia, of Pontus and Asia, 10. And of Phrygia and Pamphylia, of Egypt, and of the parts of Libya towards Cyrene, and strangers of Rome; 11. Jews and Proselytes, Cretes and Arabians, we hear them speaking in our tongues the wonderful works of God. 12. Therefore they were all amazed, and marveled, saying one to another, What meaneth this? Others mocking, said, They are full of sweet wine. [84] 5. And there were at Jerusalem. When he calleth them godly or religious men, he seemeth to give us to understand that they came to Jerusalem that they might worship God; like as God, in all ages, after the scattering abroad, did gather together into that city some seed which remained, having, as it were, set up his banner, because as yet the temple did serve to some use. Yet, nevertheless, he showeth, by the way, who those be which profit by those miracles, whereby God doth declare his power. For wicked and profane men do either laugh at them, or else pass [care] not for them, as we shall see by and by. Furthermore, he meant to cite those as witnesses, which may the better be believed for their religion and godliness. When he said, out of every nation, he meaneth out of divers countries, whereof one is far from another. For he doth also afterwards reckon up those lands whereof one was far distant from another, of which sort are Libya and Pontus, Rome and Parthia, and Arabia, and such like. This serveth to increase the greatness of the thing. For the Cretians and men of Asia, dwelling so near together, might have some likelihood and agreement in speech; [85] but the same could not be betwixt the Italians and the men of Cappadocia, betwixt the Arabians and those of Pontus. Yea, this was also a work of God worthy to be remembered and wondered at, that in so huge and horrible a scattering abroad of the people, he did always reserve some relics, yea, he caused certain strangers to adjoin themselves unto a people which was in such misery, and, as it were, quite destroyed. For although they lived here and there in exile in far countries, and being one far from another, did, as it were, inhabit divers worlds, yet did they hold among themselves the unity of faith. Neither doth he call them unadvisedly, and without good consideration, godly men, and men gearing God. 6. When this was noised abroad. Luke saith thus in Greek, This voice being made; but his meaning is, that the fame was spread abroad, whereby it came to pass that a great multitude came together. For if one after another in divers places, and at divers times, had heard the apostles speaking in divers tongues, the miracle had not been so famous; therefore they come altogether into one place, that the diversity of tongues may the better appear by the present comparison. There is a further circumstance also here to be noted, that the country (and native soil) of the apostles was commonly known, and this was also commonly known, that they never went out of their country to learn [86] strange tongues. Therefore, forasmuch as one speaketh Latin, another Greek, another the Arabian tongue, as occasion was offered, and that indifferently, and every one doth also change his tongue, the work of God appeareth more plainly hereby. 11. The wonderful works of God. Luke noteth two things which caused the hearers to wonder; first, because the apostles being before ignorant and private persons, [87] born in a base corner, [88] did, notwithstanding, intreat profoundly of divine matters, and of heavenly wisdom. The other is, because they have new tongues given them suddenly. Both things are worth the noting, because to huddle out [utter] words unadvisedly and foolishly, should not so much have served to move their minds; and the majesty of the things ought the more to have moved them to consider the miracle. Although they give due honor to God, in that they are astonished and amazed, yet the principal and of the miracle is expressed in this, that they inquire, and thereby declare that they are prepared to learn; for otherwise their amazedness and wondering should not have done them any great good. And certainly we must so wonder at the works of God, that there must be also a consideration, and a desire to understand. 12. Others mocking Hereby it appeareth how monstrous as well the sluggishness, as also the ungodliness of men is, when Satan hath taken away their mind. If God should openly (and visibly) descend from heaven, his majesty could scarce more manifestly appear than in this miracle. Whosoever hath any drop of sound understanding in him must needs be stricken with the only hearing of it. How beastly, then, are those men who see it with their eyes, and yet scoff, and go about with their jests to mock the power of God? But the matter is so. There is nothing so wonderful which those men do not turn to a jest who are touched with no care of God; because they do, even upon set purposes, harden themselves in their ignorance in things most plain. And it is a just punishment of God, which he bringeth upon such pride, to deliver them to Satan, to be driven headlong into blind fury. Wherefore, there is no cause why we should marvel that there be so many at this day so blind in so great light, if they be so deaf when such manifest doctrine is delivered, yea, if they wantonly refuse salvation when it is offered unto them. For if the wonderful and strange works of God, wherein he doth wonderfully set forth his power, be subject to the mockery of men, what shall become of doctrine, which they think tasteth of nothing but of that which is common? Although Luke doth signify unto us that they were not of the worst sort, or altogether past hope, which did laugh (and mock;) but he meant rather to declare how the common sort was affected when they saw this miracle. And truly it hath been always so in the world, for very few have been touched with the true feeling of God as often as he hath revealed himself. Neither is it any marvel; for religion is a rare virtue, and a virtue which few men have; which is, indeed, the beginning of understanding. Nevertheless, howsoever the more part of men, through a certain hard stiff-neckedness, doth reject the consideration of the works of God, yet are they never without fruit, as we may see in this history. Footnotes: [84] "Musto," must, new wine. [85] "Linguae commercium," interchange of speech. [86] "Ut peregrinas linguas discere potuerint," so as to be able to learn foreign tongues. [87] "Idiotae," unlearned. [88] "Nati in contempto angulo," born in a district of no repute.

And suddenly there came a sound from heaven, as of a rushing mighty wind, &c.--"The whole description is so picturesque and striking that it could only come from an eye-witness" [OLSHAUSEN]. The suddenness, strength, and diffusiveness of the sound strike with deepest awe the whole company, and thus complete their preparation for the heavenly gift. Wind was a familiar emblem of the Spirit (Eze 37:9; Joh 3:8; Joh 20:22). But this was not a rush of actual wind. It was only a sound "as of" it.

cloven tongues, like as of fire, &c.--"disparted tongues," that is, tongue-shaped, flame-like appearances, rising from a common center or root, and resting upon each of that large company:--beautiful visible symbol of the burning energy of the Spirit now descending in all His plenitude upon the Church, and about to pour itself through every tongue, and over every tribe of men under heaven!

they . . . began to speak with . . . tongues, &c.--real, living languages, as is plain from what follows. The thing uttered, probably the same by all, was "the wonderful works of God," perhaps in the inspired words of the Old Testament evangelical hymns; though it is next to certain that the speakers themselves understood nothing of what they uttered (see on 1Co. 14:1-25).

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

Parthians, &c.--Beginning with the farthest east, the Parthians, the enumeration proceeds farther and farther westward till it comes to Judea; next come the western countries, from Cappadocia to Pamphylia; then the southern, from Egypt to Cyrene; finally, apart from all geographical consideration, Cretes and Arabians are placed together. This enumeration is evidently designed to convey an impression of universality [BAUMGARTEN].

1. The historical facts of this day, as well as the beautiful sermon the Holy Spirit delivered through the apostle Peter, which might appropriately be fully treated at this time, we shall leave for the special sermons on the various festivals of the year. For the present we will but briefly speak of the occasion of this festival, and of the office of the Holy Spirit. 2. The festival we call "Pentecost" had origin as follows: When God was about to lead the children of Israel out of Egypt, he permitted them to celebrate the Feast of the Passover on the night of their departure; and commanded them on every annual recurrence of the season to observe the same feast in commemoration of their liberation from bondage and their departure from Egypt. Fifty days later, in their journey through the wilderness, they arrived at Mount Sinai. There God gave them the Law, through Moses; and there they were commanded to observe annually, in commemoration of that giving of the Law, the fiftieth day after the Feast of the Passover. Hence the name "Feast of Pentecost," the word "Pentecost" coming from the Greek "Pentecoste," or "fiftieth day." Our Saxons, rather more in conformity to the Greek, use the word "Pfingsten." So we have it here of Luke: "When the day of Pentecost was now come," or "fully come"--when the Jews had properly commemorated the giving of the Law of God on Mount Sinai--the Holy Spirit came, in accordance with Christ's promise, and gave them a new law. We now celebrate this feast, not because of the old historical event, but because of the new one--the sending of the Holy Spirit. It is in order, then, to give a little instruction concerning the difference between our Pentecost and that of the Jews. LITERAL LAW AND SPIRITUAL LAW. 3. The occasion of the Jews' observance was the giving of the literal law; but it is ours to celebrate the giving of the spiritual law. To present the point more clearly, we cite Paul's distinction of the two covenants. 2 Cor 3, 6. And these two covenants respectively relate to two kinds of people.

4. First, there is the written law commanded of God and composed of written words. It is styled "written" or "literal" because it goes no farther and does not enter the heart, nor are there any resulting works other than hypocritical and extorted ones. Consisting only of letters--a written law--it is wholly dead. Its province being to kill, it ruled a dead people. With dead hearts men could not sincerely observe the commandments of God. Were every individual left to do as he pleased, being uninfluenced by fear, not one would be found choosing to be controlled by the Law. Unquestionably, human nature is conscious of the fact that while it prefers to follow its own inclinations it is impelled to do otherwise; for it reasons: "If I observe not God's commandments, he will punish me, casting me into hell." Thus our nature is conscious of obeying unwillingly and contrary to desire. Because of the punishment men fear, they soon become enemies to God; they feel themselves sinners, unable to stand before God, and consequently not acceptable to him. Indeed, they would rather there were no God. Such enmity to God remains persistently in the heart, however beautifully nature may adorn itself outwardly. We see, therefore, how the Law, so long as it consists merely of written words, can make no one righteous, can enter no heart. Upon this topic we have elsewhere preached and written at length. 5. The other law is spiritual; not written with ink and pen, nor uttered by lips as Moses read from the tables of stone. We learn from the historical record of the event that the Holy Spirit descended from heaven and filled all the assembled multitude, and they appeared with parting, fiery tongues and preached so unlike they were wont to do that all men were filled with amazement. The Spirit came pouring into their hearts, making them different beings, making them creatures who loved and willingly obeyed God. This change was simply the manifestation of the Spirit himself, his work in the heart. He wrote in those hearts his pure and fiery flame restoring them to life and causing them to respond with fiery tongues and efficient hands. They became new creatures, aware of possessing altogether different minds and different tendencies. Then all was life and light; understanding, will and heart burned and delighted in whatever was acceptable to God. Such is the true distinction between the written law of God and the spiritual. Herein we perceive what is the work of the Holy Spirit.

THE OFFICE OF THE HOLY SPIRIT. 6. From this we should learn what is the office of the Holy Spirit in the Church, and how or by what means he is received in the heart and works there. In time past it was preached that he merely endorses what the councils conclude and the Pope establishes in the Spiritless papal Church. The fact is, however, the doings of Pope and councils are mere outward matters; they relate to external commands and government. The above theory is, therefore, wholly inconsistent and perverse. Of the work of the Holy Spirit, the Papists make a dead, written law, when it is really a living, spiritual law. Thus they render the Holy Spirit a Moses, and his words mere human prattle. It is all due to ignorance of the character of the Holy Spirit, of the purpose of his coming and the nature of his office. Therefore, let us learn and firmly grasp those things and be able rightly to distinguish the Spirit's office. 7. Observe here, the Holy Spirit descends and fills the hearts of the disciples sitting in fear and sorrow. He renders their tongues fiery and cloven, and inflames them with love unto boldness in preaching Christ--unto free and fearless utterance. Plainly, then, it is not the office of the Spirit to write books or to institute laws. He writes in the hearts of men, creating a new heart, so that man may rejoice before God, filled with love for him and ready, in consequence, to serve his fellows gladly. 8. What are the means and process the Spirit employs to change and renew the heart? It is through preaching Jesus Christ the Lord, as Christ himself says (Jn 15, 26): "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me." As we have often heard, the Gospel is the message God would have preached world-wide, declaring to every individual that since no man can through the Law be made righteous, but must rather become more unrighteous, God sent his own beloved Son to shed his blood and die for our sins, from which sins we could not be released by our own effort.

9. It is not enough simply that Christ be preached; the Word must be believed. Therefore, God sends the Holy Spirit to impress the preaching upon the heart--to make it inhere and live therein. Unquestionably, Christ accomplished all--took away our sins and overcame every obstacle, enabling us to become, through him, lords over all things. But the treasure lies in a heap; it is not everywhere distributed and applied. Before we can enjoy it, the Holy Spirit come and communicate it to the heart, enabling us to believe and say, "I too, am one who shall have the blessing." To everyone who hears is grace offered through the Gospel; to grace is he called, as Christ says (Mt 11, 28), "Come unto me, all ye that labor and are heavy laden," etc. 10. Now, with the belief that God has come to our rescue and given us this priceless blessing, inevitably the human heart must be filled with joy and with gratitude to God, and must exultingly cry: "Dear Father, since it is thy will to manifest toward me inexpressible love and fidelity, I will love thee sincerely, and willingly do what is pleasing to thee." The believing heart never sees God with jealous eye. It does not fear being cast into hell as it did before the Holy Spirit came, when it was conscious of no love, no goodness, no faithfulness, on God's part, but only wrath and displeasure. But once let the Holy Spirit impress the heart with the fact of God's good will and graciousness towards it, and the resulting joy and confidence will impel it to do and suffer for God's sake whatever necessity demands. 11. Let us, then, learn to recognize the Holy Spirit--to know that his mission is to present to us the priceless Christ and all his blessings; to reveal them to us through the Gospel and apply them to the heart, making them ours. When our hearts are sensible of this work of the Spirit, naturally we are compelled to say: "If our works avail naught, and the Holy Spirit alone must accomplish our salvation, then why burden ourselves with works and laws?" By the doctrine of the Spirit, all human works and laws are excluded, even the laws of Moses. The Holy Spirit's instruction is superior to that of all books. The Spirit-taught individual understands the Scriptures better than does he who is occupied solely with the Law.

And when the day of Pentecost was fully come,.... Or "was come", was begun and entered upon; for it was not over, or ended, it being but the third hour of the day, or nine of the clock in the morning, when Peter began his sermon; see Acts 2:15. The Vulgate Latin and Syriac versions read, "when the days of Pentecost were fulfilled"; not that there were more days than one, kept at this festival; for though the feasts of passover and tabernacles were observed each of them seven days, according to the law, and eight days according to the Scribes, yet the feast of Pentecost was kept but one day; and hence it is often said by the Jews, that Atzereth, which is one of the names they call this feast by, is but one day (l); in the captivity they kept two days (m), as they did for the beginning of the year, because of the uncertainty of calculations; but the sense is, when the whole fifty days from the passover to this time were fully come, or fulfilled, when the fiftieth day from thence, which was properly the day of Pentecost, was come: on the second day of the passover, on the sixteenth of Nisan, the sheaf of the first fruits was offered up; after which, and not before, it was lawful to reap the corn, Leviticus 23:10 from this time the Jews reckoned their feast of weeks, or seven weeks, or fifty days; see Exodus 34:22 which measured out the time of their harvest. Now the last of these fifty days was the day of Pentecost, on which day was offered the two wave loaves, as a thanksgiving that their harvest was ended. Josephus calls (n) this feast by the same name that Luke here does; and says (o), the Jews so call it, from the number of the days, that is fifty; and so R. Sol Jarchi (p) calls this day, , "the fiftieth day": on this day, the Jews say (q), the law was given; and observe (r), that "from the day that Israel went out of Egypt, unto the day that the law was given, were fifty days. And on this day, and which was the first day of the week, the Spirit was poured forth upon the disciples; the Gospel began to be preached to all nations, and a harvest of souls was gathered in: they were all with one accord in one place; in two ancient copies of Beza's, and in some others it is read, "all the apostles"; Matthias, and the eleven, with whom he was numbered, who are last spoken of, in Acts 1:26. Though this need not be restrained to the twelve apostles, but may be understood of the hundred and twenty, on whom, as well as on the apostles, the Holy Ghost might be poured forth, that so they might speak with tongues; since among these were many ministers of the Gospel, as the seventy disciples, and it may be more; and that his extraordinary gifts should be bestowed on others, is but what was afterwards done; see Acts 8:17 and though there were so many of them together, they were very unanimous and peaceable; there were no jars nor contentions among them; they were of the same mind and judgment in faith and practice, and of one heart and soul, and had a cordial affection for one another; and were all in one place, which seems to be the temple; see Acts 2:46. And indeed, no other place or house could hold so many as came to hear them, of which number three thousand were converted, (l) T. Bab. Menachot, fol. 65. 1. Gloss. in. T. Bab. Beracot, fol. 17. 2. Bereshit Rabba, sect. 100. fol. 88. 2.((m) T. Bab. Erachin, fol. 10. 1.((n) Antiqu. l. 3. c. 10. sect. 6. (o) De Bello Jud. l. 2. c. 3. sect. 1.((p) In Leviticus 23.15. (q) T. Bab. Pesachim, fol. 68. 2.((r) Zohar in Exod. fol. 34. 4. Shirhashirim Rabba, fol. 9. 4.

And suddenly there came a sound from heaven,.... Which is expressive of the original of the gifts and graces of the Spirit of God, which come from above, from heaven, from the Father of lights; and of the freeness of them, being unmerited; and so come suddenly, at an unawares, being unthought of, undesired, and unexpected, and so certainly undeserved; and may be a symbol of the sound of the Gospel, which from hence was to go forth into all the earth; and may likewise express the rise of that, and the freeness of the grace of God in it, and its sudden spread throughout the world: as of a rushing mighty wind; it was not a wind, but like one; and the noise it made, was like the rushing noise of a strong and boisterous wind, that carries all before it: the Spirit of God is sometimes compared to the wind, because of the freeness of his operations; as that blows where it listeth, so he works when and where, and on whom he pleases; and also because of the power and efficacy of his grace, which is mighty and irresistible, and works with great energy upon the minds of men; and as the wind is secret and invisible, so the operations of the Spirit are in a manner secret and imperceptible unto men: this may likewise be applied to the Gospel, when it comes with the Holy Ghost, and with power; it makes its way into the heart, and throws down the strong holds of sin and Satan; there it works effectually, though secretly, and is the power of God to salvation: and it filled all the house where they were sitting; which was the temple, or the upper room or chamber in it, where they were assembled; so in the Ethiopic confession of faith (s) it is said, "the Holy Ghost descended upon the apostles, in the upper room of Zion; this may be a symbol of the Gospel filling the whole world, (s) Vid. Ludolph. not. in Claud. reg. Ethiop. Confess. p. 13.

And there appeared unto them cloven tongues like as of fire,.... An emblem of the various tongues and languages, in which they were to preach the Gospel; these appearances were like flames of fire parted, and these parted flames looked like tongues; so, a flame of fire is with, the Jews called, , "a tongue of fire", Isaiah 5:24 hence the Apostle James compares a tongue to fire, James 3:6 this was the baptism with fire, John the Baptist speaks of; see Gill on Matthew 3:11; and the Jews say (t), "the holy blessed God baptizeth with fire, and the wise shall understand. Through this baptism of the Holy Ghost and fire, the apostles became more knowing, and had a greater understanding of the mysteries of the Gospel, and were more qualified to preach it to people of all nations and languages. The Holy Spirit, in his gifts and graces, is compared to fire, because of its purity, light, and heat, as well as consuming nature; the Spirit sanctifies, and makes men pure and holy, purges from the dross of sin, error and superstition; and enlightens the minds of men, and gives them knowledge of divine and spiritual things; and fills them with zeal and fervour for the glory of God and Christ, and the good of his church and interest, and for the doctrines and ordinances of the Gospel; as well as fortifies them against their enemies, whom he consumes, according to Zechariah 2:5 a passage of Scripture the Jews make use of in an uncommon sense; for they say (u), that as "Jerusalem was destroyed by fire, "by fire it shall be built again"; as it is said, Zechariah 2:5 "For I, saith the Lord, will be unto her a wall of fire round about". The pouring forth of the Spirit upon the apostles, in this form of cloven tongues, as of fire, was indeed the means of rebuilding Jerusalem, in a spiritual sense; or of founding the Gospel church state in the world: and it sat upon each of them; the fire, or the Holy Ghost in the appearance of fire. The Syriac and Arabic versions read, "and they sat upon each of them"; and so Beza's most ancient copy; that is, the cloven tongues sat on them; either one upon one of them and another upon another, or many upon each of them: where they sat, whether on their lips, or on their heads, it not certain, probably on the latter; nor how long they sat; however, their sitting upon them may denote the continuance of the gifts and graces of the Spirit with them. These cloven tongues cannot but bring to mind the division and confusion of the tongues or languages at Babel; which gave rise to different nations, and different religions; but these divided tongues gave rise to the spreading of the Gospel, and settling the true religion among the nations of the world. The Jews (w) seem to have respect to this account, when they tell us of. "lights from above, that came forth and dwelt in the synagogues, "on the heads" of those that prayed, and the lights "were divided" upon their heads. (t) R. Menachem in Leviticus 8.apud Ainsworth in Genesis 17.12. (u) T. Hieros. Taaniot, fol. 65. 3. Seder Tepillot, fol. 23. 2. Ed. Basil. (w) Zohar in Num. fol. 79. 2.

And they were all filled with the Holy Ghost,.... With the gifts of the Holy Spirit; they had received the Spirit before, as a Spirit of grace, and were endowed with great gifts; but now they had great plenty of them, a large abundance; they were like vessels filled to the brim; they were as it were covered with them; there was an overflow of them upon them; and now it was, that they were baptized with him; See Gill on Acts 1:5. Not only the twelve apostles, but the seventy disciples; and it may be all the hundred and twenty, that were together, even women as well as men: Acts 2:17. And began to speak with other tongues; besides, and different from that in which they were born and brought up, and usually spake; they spake divers languages, one spoke one language, and another, another; and the same person spoke with various tongues, sometimes one language, and sometimes another. These are the new tongues, Christ told them they should speak with, Mark 16:17 such as they had never heard, learned, nor known before: as the Spirit gave them utterance; they did not utter anything of themselves, and what came into their minds, things of little or no importance; nor in a confused and disorderly manner; but they were wise and weighty sentences they delivered, as the word signifies; even the wonderful works of God, Acts 2:11 the great doctrines of the Gospel; and though in different languages, yet in a very orderly and distinct manner, so as to be heard and understood by the people. The Vulgate Latin and Ethiopic versions read, "as the Holy Spirit", &c.

And there were dwelling at Jerusalem, Jews,.... The Ethiopic version adds, "proselytes"; but they were not all such, as appears from the following account of them; many, and it seems the most of them were of Jewish extract and descent, and others were proselytes to the Jewish religion: these were not natives of Jerusalem, but such as were born in other countries, Acts 2:8 but were come to Jerusalem, either to learn the Hebrew language, which was necessary to their reading and understanding the books of Moses, and the prophets written in it; or for an increase of spiritual knowledge and piety; or, as is generally thought, to keep the feast of Pentecost; or rather, as Dr. Lightfoot thinks, they were come hither in great numbers from all parts, in expectation of the Messiah and his kingdom; the time being up, according to Daniel's weeks, and other prophecies, that he should appear: and these were devout men; men of religion and piety, of faith and holiness; and as the Syriac version renders it, "who feared God"; for in these worst of times, among this wicked generation of men, there were some who had the fear of God before their eyes, and on their hearts; and these were collected from different quarters, to be witnesses of this amazing dispensation: for they came out of every nation under heaven; that is, wherever the Jews were dispersed; being the descendants of those that were carried captive at different times, and into different places; as by Salmanezer, Nebuchadnezzar, Ptolomy Lagus, Antiochus, and in other lesser dispersions.

Now when this was noised abroad,.... Or "when this voice was made"; referring either to the sound, as of a mighty rushing wind, which came from heaven; and might not only be heard by those in the house, into which it came, but by the inhabitants of the city, as it came down from heaven; so the Arabic version renders it, "when the aforesaid sound was made": or else to the apostles' voice, and their speaking with divers tongues; which being heard by some, was told to others, and a rumour of it being made through the city, the multitude came together; to the house, or temple, where the disciples were; and this multitude did not consist only of the devout Jews, before mentioned; but of others who scoffed and mocked at the apostles, and who had been concerned in the crucifying of Christ: and were confounded; or "confused"; they ran and came together in a disorderly and tumultuous manner; the whole city was in an uproar, the assembly on this occasion was a perfect mob; their numbers were so large, that they were ready to thrust each other down, and trample one another under foot: the Vulgate Latin adds, "in mind"; they did not know what to think of things, they were so astonished at what they heard, that they were scarcely themselves; they were as persons stupid and senseless; being filled partly with shame and confusion, and partly with wonder and amazement, that these illiterate men, the followers of Jesus of Nazareth, whom they had crucified, and whose disciples they had in so much contempt, should have such extraordinary gifts bestowed on them: because that every man heard them speak in his own language; which shows, what has been before observed, that one spake in one language, and another in another language; or the same person sometimes spoke one language, and sometimes another; so that in course, all languages were spoken by them; whence it appears, that it was not one language only which was spoken by the apostles, which men of different languages heard and understood, as if it was their own; for then the miracle must have been in the hearers, and not in the speakers; and the cloven tongues, as of fire, should rather have sat on them, than on the disciples; and these men be said to be filled with the gifts of the Holy Ghost, rather than they.

And they were all amazed, and marvelled,.... They were struck with surprise, they were as it were out of themselves, like persons in an ecstasy, not knowing what could be the cause or meaning of this: saying one to another; the phrase "one to another", is left out in the Vulgate Latin and Ethiopic versions, and so it is in the Alexandrian copy: behold, are not all these which speak Galilaeans? rude, unpolished, and unlearned men; who had never been brought up in any school of learning, and had never learned any language but their mother tongue; and that they pronounced with an ill grace, and in a very odd manner; and which made the thing the more astonishing to them. The apostles were inhabitants of Galilee, and so very likely were the greatest part of those that were with them: hence the Christians afterwards, by way of contempt, were called Galilaeans; as they are by Julian (x) the apostate, and others (y), (x) Opera, par. 1. Fragment. p. 557. & par. 2. Ep. 49. p. 203, 204. (y) Arrian. Epictet. l. 4. c. 7.

And how hear we every man in our own tongue,.... Them speaking, as the Ethiopic version reads; that is, we everyone of us hear one or another, speak in the same language, wherein we were born; our native language; for though these men were Jews by descent, yet were born and brought up in other countries, which language they spake; and not the Hebrew, or Syriac, or Chaldee.

Parthians, and Medes, and Elamites,.... These are the words of the men continued, and not of the historian, as appears from Acts 2:10 and so the Arabic version reads, "of us Persians, Parthians, and Medes"; that is, we hear them speak in the language of everyone of us: the order in this version is inverted, otherwise the same persons are intended; for the Elamites and Persians are the same: by the Parthians are meant, Jews that were born in Parthia, and had dwelt there, and who spoke the language of that country; and that there were Jews, in those parts, is clear from Josephus (z), who speaks of them together with the Jews of other nations. Many of the Parthian Jews were afterwards converted to the Christian faith; to whom the Apostle John is thought, by some, to have written his first epistle; and which, by some of the ancients, is called the epistle to the Parthians. The kingdom of Parthia, according to Pliny (a), Ptolomy (b), and Solinus (c), had Media on the west, Hyrcania on the north, Aria, or Ariana, on the east, and the desert of Carmania on the south; the metropolis of it was Hecatompylos, so called from the hundred gates that belonged to it; and which, it is thought, stood on the same spot of ground that Ispahan does now, the seat of the Sophies of Persia. And by the Medes are intended the Jews that were natives of Media: so called from "Madai", one of the sons of Japhet, Genesis 10:2 and this, according to Ptolomy (d), has on the north the Hyrcanian, or Gasptan sea, on the west Armenia Major and Assyria, and on the east Hyrcania and Parthia, and on the south Parthia. The Elamites are so called, from Elam the son of Shem, Genesis 10:22 and these, according to Josephus (e), were the founders of the Persians, or from whom they sprung; and so we find Elam and Media, and the kings of Elam, and the kings of the Medes, mentioned together in Scripture, Isaiah 21:2. And certain it is, that Elam was at least a part of the empire of Persia, in Daniel's time; for Shushan, where the kings of Persia then kept their palace, was in the province of Elam, Daniel 8:2 and it is evident, that hither the Jews were carried captive, Isaiah 11:11. So that there might be some remaining in those parts, that were their descendants; and from hence also were people brought by Asnapper, into the cities of Samaria, to supply the room of those who were carried captive, and are called Elamites, Ezra 4:9 And that there were Elamite Jews, may be concluded from the writings of the Jews; for so they say (f), that "the Hagiographa, or holy writings, which were written in the Coptic, Median, Hebrew, "Elamite", and Greek tongues; though they did not read in them (on the sabbath day in time of service) they delivered them from the fire, when in danger of being burned: so the Megilla, or book of Esther, might not be read in the Coptic, Hebrew, Elamite, Median, and Greek languages; but it might be read in Coptic to Coptites, in Hebrew to Hebrews, , in "Elamite" to the "Elamites", and in Greek to the Greeks (g); and such sort of Jews as the Elamite ones, were these in the text: the Syriac version reads Elanites; and so R. Benjamin in his Itinerary (h), makes mention of a country called, "Alania", and of a people called, "Alan"; and whom he speaks of in company with Babylon, Persia, Choresan, Sheba, and Mesopotamia; and may intend the same people as here: now these Parthian, Median, and Elamite Jews were such who descended from the captives of the ten tribes, carried away by Shalmaneser king of Assyria, whom he placed in Halah and Habor, and in the cities of the Medes, 2 Kings 17:6. But besides these, there were also at Jerusalem, at this time, those who are next mentioned: and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus and Asia; who came not quite so far off as the former: Mesopotamia is the same with what is called in the Hebrew text of the Old Testament, Aram Naharaim, or Syria between the two rivers; that is, Tigris and Euphrates; the former was on the east of it, and the latter on the west, and Babylon was on the south, and Caucasus on the north; and so the Greek word Mesopotamia signifies a place between two rivers; see Genesis 24:10. And the Jews have adopted it into their own language, calling it, "Mesopotamia" (i); and the same name obtains with other writers (k), and it has since been called Azania and Halopin; it belonged to that part of Assyria, called Chaldea; and these Mesopotamian Jews were the remains of those who were carried captive by Nebuchadnezzar, king of Babylon; and though the Chaldean, or Syriac language was now spoken by the Jews, yet in a different manner than it was in Chaldea and Syria: and there were also the dwellers in Judea; by which is meant, that part of the land of Israel, which was distinct from Galilee, and where they used a different dialect from the Galilean Jews; and there were others, who were born, and had lived in Cappadocia. This was a country in Asia, in which were many famous cities; as Archalais, where Claudius Caesar put a Roman colony; and Neo Caesarea (the birth place of Gregory Thaumaturgus); and Melita, built by Semiramis; and Mazaca (l), which was the chief city; and so called from Meshech, the son of Japhet, since called Caesarea. The inhabitants of this country, Herodotus says (m), "were by the Greeks called Syrians, and they were Syrians; and before the Persians had the government, they were subject to the Medea, and then to Cyrus. And by Pliny (n) they are called, Leucosyrians. This country, according to Ptolomy (o), had Galatia, and part of Pamphylia on the west, and on the south Cilicia, and part of Syria, and on the east Armenia the great, and on the north, part of the Euxine Pontus; it is now called Amasia, or Almasin: here were many Jews scattered abroad, some of which were afterwards believers in Christ, to whom Peter sent his epistles, 1 Peter 1:1. It had its former name from the river Cappadox, which, as Pliny (p) says, divided the Galatians and Leucosyrians, and this indeed is the reason of its name; in the Syriac language it is called, "Capdac", which comes from which signifies to "cut off", or "divide", as this river did the above people from one another; and hence the country was called Cappadocia, and the inhabitants Cappadocians: in the Jewish writings it is called, Capotakia; and which Maimonides (q) says, is the same with Caphtor; and in the Arabic language, is called Tamiati; and so Caphtor is rendered Cappadocia, and the Caphtorim Cappadocians, in the Targums of Onkelos, Jonathan, and Jerusalem, in Genesis 10:14 and so in the Septuagint version of Deuteronomy 2:23. This country was near the land of Israel, and in it dwelt many Jews; they had schools of learning here, and had traditions peculiarly relating to it: as for instance, "if a man married a wife in the land of Israel, and divorced her in Cappadocia, he must give her (her dowry) of the money of the land of Israel; and if he marries a wife in Cappadocia, and divorces her in the land of Israel, he may give her of the money of the land of Israel; Rabban Simeon ben Gamaliel says, he must give her of the money of Cappadocia (r); for it seems the Cappadocian money was larger, and weighed more than that in the land of Israel: however, "if a man marries a wife in Cappadocia, and divorces her in Cappadocia, he must give her of the money of Cappadocia. And so R. Akiba speaks (s) of one, that he saw shipwrecked at sea; and when, says he, I came to the province of Cappadocia, he came and sat, and judged before me in the constitutions and traditions of the elders: from whence it is manifest, that here were people of the Jewish nation that dwelt in this country, and so at this time. As also in Pontus; hence the first epistle of Peter is sometimes called the epistle to the Pontians; that is, to the Jews of Pontus, then become Christians; Pontus was a country in lesser Asia, and according to Ptolomy (t), it had on the west the mouth of Pontus, and the Thracian Bosphorus, and part of Propontis, on the north, part of the Euxine sea, and on the south the country which is properly called Asia, and on the east Galatia by Paphlagonia; it was the birth place of Marcion the heretic, of which Tertullian gives a most dismal account (u): Asia here intends, neither Asia the greater, nor the less, but Asia properly so called; which had Lycia and Phrygia on the east, the Aegean shores on the west, the Egyptian sea on the south, and Paphlagonia on the north (w); in which were Ephesus the chief city, and Smyrna and Pergamus, and where were many Jews; these might be the remains of those that were carried captive, and dispersed by Ptolomy Lagus; those who dwelt in the three last places spoke the Greek language, (z) Prooem. ad Lib. de Bello Jud. sect. 2. & l. 2. c. 16. (a) Nat. Hist. l. 6. c. 15, 25. (b) Geograph. l. 6. c. 5. (c) Polyhistor. c. 69. (d) Geograph. l. 6. c. 2.((e) Antiqu. l. 1. c. 6. sect. 4. (f) T. Bab. Sabbat, fol. 115. 1.((g) T. Bab. Megilla, fol. 18. 1.((h) P. 73. (i) Bereshit Rabba, sect. 30. fol. 25. 1. & sect. 44. fol. 38. 3.((k) Plin. l. 5. c. 12, 26. & 6. 26, 27. Ptolom. l. 5. c. 18. (l) Solin. Polyhistor. c. 57. (m) L. 1. c. 72. (n) L. 6. c. 3.((o) L. 5. c. 6. (p) Nat. Hist. l. 6. c. 3.((q) In Misn. Cetubot, c. 13. sect. 11. & Bartenora in ib. (r) Misn. Cetubot, c. 13. sect. 11. T. Bab. Cetubot, fol. 110, 2.((s) T. Bab. Yebamot, fol. 121. 1.((t) L. 5. c. 1.((u) Adv. Marcion. l. 1. c. 1.((w) Solinus, ib. c. 53.

Phrygia, and Pamphylia, in Egypt,.... Phrygia was a country in Asia, and had part of Galatia on the north, Lycaonia, Pisidia, and Mygdonia on the south, and on the east Cappadocia (x); here the Apostle Paul afterwards travelled, and strengthened the Christians; see Acts 16:6. Pamphylia, now called Setilia, is another country in Asia, formerly called Mopsopia (y); which had on the west Lycia, and part of Asia, on the north Galatia, on the east Cilicia, and part of Cappadocia, and on the south the sea of Pamphylia (z), of which mention is made in Acts 27:5. The chief city in it was Perga, where was a temple of Diana (a), and here the Apostle Paul also was; see Acts 13:13. Others of these sojourning Jews lived in Egypt, which was a large country in Africa; which had on the east the deserts of Arabia, on the west Libya, on the south Ethiopia, and on the north the Mediterranean sea; hither many Jews were carried captive by Ptolomy Lagus, and these spoke the Egyptian language: and in the parts of Libya about Cyrene; there were others at Jerusalem, which came from hence, The Arabic version reads this clause, "and in the parts of Africa, which is our country"; and Pliny says (b), the Greeks call Africa, Libya. The Jews say (c), Libya in Egypt; and for proselytes from Libya, they wait three generations; that is, before they receive them: Cyrene, or Cyreniaca, which is no other than upper Libya, is called by Pliny (d), the Pentapolitan country, from the five cities in it; Berenice, Arsinoe, Ptolemais, Apollonia, and Cyrene: to these are added, and strangers of Rome, Jews and proselytes; that is, as the Syriac version renders it, "those that came from Rome"; to which the Arabic agrees: they were natives and inhabitants of the city of Rome, though now they were at Jerusalem; and some of these were Jews by birth, and lineal descent, though born at Rome; and others were such as were proselytes of righteousness, who were originally Gentiles, but were now circumcised, and had embraced the Jewish religion; concerning such; see Gill on Matthew 23:15. These doubtless spoke in the Roman, or Latin tongue, (x) Plin. l. 5. c. 32. (y) Ib. c. 27. (z) Ptolom. l. 5. c. 5. (a) Plin. l. 5. c. 27. Ptolom, ib. &. Mela, l. 1. c. 14. (b) Plin. l. 5. in principio. (c) T. Hieros. Kilaim, fol. 31. 3. & Sabbat, fol. 7. 2.((d) L. 5. c. 5.

Cretes and Arabians,.... The former are either the same with the Cretians, Titus 1:12 the inhabitants of the island of Crete, Acts 27:7 now called Candia or Candy, which has on the north the Aegean sea, on the south the Libyan or African sea, on the west the Adriatic sea, and on the east the Carpathian sea. In it were an hundred cities; the most famous of which were, Gnosos, Cortyna, Lyctos, Lycastos, Holopixos, Phaestos, Cydon, Manethusa, Dyctynna (e), and others; these spoke the Greek language; yet not the Attic, for the Cretian and Attic speech are distinguished (f): or else, as Dr. Lightfoot thinks, these were the same with the Cherethim or Cherethites, in Ezekiel 25:16 whom the Septuagint interpreters call Cretes, as here; since these are mentioned with the Philistines, to whose land Arabia joined; the inhabitants of which are next mentioned here. There were three Arabias; Arabia Petraea, which had on the west part of Egypt, and on the north Judea, and part of Syria, on the south the Red sea, and on the east Arabia Felix. The second was called Arabia Deserta, and had on the north part of Mesopotamia, and on the east Babylonia, on the south Arabia Felix, and on the west, part of Syria and Arabia Petraea. The third was called Arabia Felix, and had on the north the south sides of Petraea and Arabia Deserta, and the more southern part of the Persian gulf, on the west the gulf of Arabia, and on the south the Red sea, and on the east, part of the Persian gulf (g); and here dwelt Jews who spoke the Arabic language. Now these Jews, of different nations, declared concerning the apostles, saying, we do hear them speak in our tongues the wonderful works of God; not the works of creation and providence, though these are great and wonderful; but of redemption, pardon, atonement, justification, and salvation, by the Messiah, by his obedience, sufferings, and death, and also of his resurrection from the dead; things which struck them with amazement, and the more, that such illiterate persons should have such knowledge of them, and should be able to speak of them in such a clear, distinct, and powerful manner; and still the more, that they should speak of them in their several tongues in which they were born, and to which they were used, and which the apostles had never learned: and this they heard with their own ears, and were fully satisfied that they did speak divers languages, (e) Mela, l. 2. c. 14. Vid. Solin. c. 16. & Plin. l. 4. c. 12. (f) Laert. in. vit. Epimenidis. (g) Ptolom. Geograph. l. 5. c. 17, & 19. & l. 6. c. 7.

And they were all amazed,.... That is, all these devout men, Jews and proselytes, which came from other nations before mentioned: and were in doubt; not whether the apostles spoke in various languages, nor about the sense of their words; for they not only heard them with their ears, and were assured of the facts, but they seem also to understand what was said, since they call the things delivered, the great or wonderful things of God; but they were at a loss in their minds what should be the cause of this, or the reason of such a dispensation, saying, one to another, what meaneth this? from whence is it? what is the design of it? or what the end to be answered by it? or what will follow upon it? surely something considerable.

Others mocking, said,.... These were the native inhabitants of Jerusalem, the common people; and it may be also the Scribes and Pharisees, who did not understand the languages in which the apostles spake, and therefore derided them both by words and gestures: these men are full of new wine; the Syriac, version adds, "and are drunk"; a very foolish and impertinent cavil this; there was, at this time of the year, no new wine, just pressed, or in the fat; and if there had been any, and they were full of it, it could never have furnished them with a faculty of speaking with many tongues; men generally lose their tongues by intemperance. They were indeed filled with wine, but not with wine, the juice of the grape, either new or old; but with spiritual wine, with the gifts of the Spirit of God, by which they spake with divers tongues. They might hope this insinuation, that they were drunk with wine, would take and be received, since it was a feasting time, the feast of Pentecost; though, as Peter afterwards observes; it was too early in the day to imagine this to be their case.