Acts 2

1. Pentecost. Respecting the festival of Pentecost, see Lev. xxiii. 16, and note. This day was peculiarly appropriate for this Divine interposition because of the numbers of foreign as well as native Jews who then assembled for worship. “Pentecost was the harvest festival, the feast of ingathering for the Jews; and when the type found its completion in Christ, Pentecost became the feast of ingathering for the nations” (G. T. Stokes in Expositor’s Bible).

all. Probably all the disciples who were in Jerusalem at the time.

in one place. This was most likely the “upper room” where they had been meeting: see i. 13, and note.

2 a rushing mighty wind. Signs addressed to the ear and to the eye. Along with the sound (lit., “as of a mighty blast borne along”) there was a luminous appearance, as of flames or “tongues, distributing themselves” (not cloven), so that one “rested upon each one of them” who were assembled (ver. 1). “The tongue of fire pointed on the Pentecostal morn to the important part in the Church’s life, and in the propagation of the Gospel, which prayer, and praise, and preaching would hereafter occupy” (G. T. Stokes).

4 other tongues. These were clearly the vernacular languages of the nations mentioned in vers. 9-11; and the wonder was that they were spoken by illiterate Galilæans (ver. 7). The gift seems to have been possessed only in such measure, time, and manner “as the Spirit gave them to utter.” The lost unity of mankind, indicated by “the confusion of tongues” (Gen. xi. 7-9), was to be spiritually restored by the gospel (1 Cor. xii. 13; Col. iii. 11). There is no indication in the history of a continuous supernatural gift of speech, enabling the early missionaries to preach in languages which they had never learned.

5 dwelling. Either as residents or as visitors. devout men. Pious men, looking for the “consolation of Israel” (Luke ii. 25); consequently, competent and trustworthy witnesses.

out of every nation. The Jews of “the Dispersion”: see John vii. 35; James i. 1; 1 Pet. i. 1.

6 when this was noised abroad. Or, as R.V., “when this sound was heard”: referring to the rushing sound (ver. 2), heard throughout the city, but proceeding from the spot where the disciples were assembled.

in his own language. Spoken either by one or more of the disciples.

7 are not all these which speak Galilæans? The prominent persons being Galilæans, the rest were supposed to be so. They were all Palestinian Jews.

9-11. These verses may be regarded either as spoken by the multitude, or as a parenthetical enumeration by Luke. The list contains most of the countries in which Jews were dispersed; and it proceeds in geographical order, beginning at the north-east, and passing to the west and south: cp. Isa. xi. 11, etc.

9. Parthians, and Medes, and Elamites. The eastern part of the old Persian empire (including Parthia, Media, and Elamitis) formed the new Parthian kingdom, which became a formidable rival of the Romans in Asia.

Asia. “Asia” here, and everywhere else in the New Testament, signifies Proconsular Asia, the Roman Province, which lay along the western shore of Asia Minor, and had Ephesus for its capital.

10 in Egypt. The Jews were so numerous in Egypt that at Alexandria they occupied two out of the five districts of the city. “Libya” means here the district on the west of Egypt, including Cyrene, a large and beautiful city, near the Mediterranean. The Cyrenian Jews (Matt. xxvii. 32) had a synagogue of their own in Jerusalem (vi. 9).

strangers of Rome. The “strangers of Rome” were Roman Jews residing or sojourning at Jerusalem. The distinction between “Jews” by birth, and “proselytes,” or Gentile converts to the Jewish faith, applies to the whole catalogue.

11. Cretes. Called in A.V., “Cretians” (Titus i. 12): in both places R.V. rightly, “Cretans.”

13. Others mocking. The mockers may have been native Jews whose prejudices made them quick to regard these strange languages as an unintelligible jargon: cp. 1 Cor. xiv. 23.

new wine. Rather, “sweet wine”; the name given to fermented wines in which the sweetness was retained by a peculiar process, and some of which were unusually strong.

14 standing up with the eleven. The apostles came forward from the great body of believers, and Peter spoke in the name of them all (see note on i. 15). Professor G. T. Stokes (Expositor’s Bible) thinks it probable that this and other addresses of the apostles were taken down in shorthand, supporting this view by references to Pliny.

15 the third hour. About nine o’clock a.m. None but the lowest revellers would be drunken so early: see Isa. v. 11.

16 spoken by the prophet Joel. See Joel ii. 28-32, and notes. The quotation agrees very nearly with the Septuagint version; but the words “the last days” appear to be supplied from Isa. ii. 2, on which see note. The prophecy began to be signally fulfilled in this miraculous display of the Holy Spirit’s power; but its accomplishment is to go on throughout the Christian dispensation, until the coming of “the day of the Lord”: see Matt. xxiv., and notes.

22. Jesus of Nazareth. Rather, “Jesus the Nazarene.” This very name of reproach was a fulfilment of prophecy: see Matt. ii. 23, and note.

a man approved of God. Rather, “a man, from God accredited to you,” etc. His miracles displayed power, excited wonder, and illustrated, as well as confirmed, His Divine mission.

23 by the determinate counsel, etc. The freedom of the human will and personal responsibility, combined with Divine foreknowledge and control, is here definitely stated. No attempt is made to explain or reconcile the apparently conflicting propositions.

by wicked hands. Lit. (and R.V.), “by the hands of lawless men” (or, “men without the law”).

24 the pains of death. “Pains (or ‘pangs’) of death” is derived from the Septuagint rendering of Psa. xviii. 4; cxvi. 3.

25. For David speaketh. See notes on Psalm xvi.

I foresaw. “I saw before” me; (“beheld,” R.V.) not saw beforehand. “I constantly fixed my eyes upon the Lord” (Weymouth).

29 let me freely speak. R.V., “I may say unto you freely.” Peter appeals for an unprejudiced hearing from those who, being impressed with a high sense of David’s greatness, might possibly take offence at what follows. He shows that the language of the Psalm could not find its accomplishment in David, the founder of the royal house, because he had not been raised from the dead. “Then” (30) it must have been of the Messiah that David spoke prophetically when he said that His soul was not left in Hades, etc. And (32-36) He in whom this is historically fulfilled is Jesus of Nazareth: cp. xiii. 35-37.

his sepulchre is with us. David’s sepulchre on Mount Zion (see 1 Kings ii. 10; Neh. iii. 16) was well known. (Josephus, Antiq. vii. 15, § 3.)

31 of Christ. Rather, as R.V., “of the Christ,” the long-promised Messiah.

32 we all are witnesses. Not only the apostles, but multitudes of others: see 1 Cor. xv. 6. In ver. 33, Peter proceeds to speak of Christ’s ascension: thus explaining the outpouring of the Holy Spirit, which the people had witnessed.

34 he saith himself, etc. Peter thus reproduces the very quotation and argument which our Lord had addressed to the Scribes only a few weeks before: see Matt. xxii. 42, and notes.

36. God hath made. Or (as R.V.), more emphatically, “God hath made Him both Lord (21) and Christ (31)—this Jesus whom ye crucified.

37 pricked in their heart. “When they heard this it went straight to their hearts” (Moffatt). “Stung to the heart by these words” (Weymouth).

38. Repent, and be baptised. This is in effect what the Baptist (see Mark i. 4, and note) and our

Lord (Mark i. 15) had preached; but baptism is here enjoined as the symbol of faith “upon (or in) the name of Jesus,” implying acknowledgment of Him and subjection to Him as Lord and Messiah. The phrase “for the remission of sins” (R.V., “unto the remission of your sins”) must be connected with both parts of the command.

39. To you and to your children. This verse is an encouragement to parents. It shows also the gradual progress of the Spirit’s work and of the Gospel, beginning with the individual, extending to the family, and then spreading into all the world.

to all that are afar off. The “call” and blessings of the gospel are not confined to one age or nation. The apostles evidently believed that the Gentiles would be converted: it was their conversion as Gentiles which they had yet to learn: see x., xi., and notes.

41. Then they, etc. Rather, “So then, they, on accepting his word,” etc. (“Gladly” seems an interpolation.) It is implied that most of the hearers welcomed the exhortation.

42 continued stedfastly in, etc. Lit., “were closely attending to the teaching of the apostles (see Matt. xxviii. 20), and to the fellowship” (i.e., to the expression of brotherhood in supplying each other’s temporal necessities: see ver. 45, and iv. 32-35). The same word is rendered “fellowship” here, “contribution” in Rom. xv. 26, and “to communicate” in Heb. xiii. 16.

in breaking of bread (in the breaking of the bread). Perhaps commemorating the Lord’s death at the close of their daily social meals: see 46.

43 fear. Or, “awe.”

44 had all things in common. The principle here exemplified is characteristic of Christianity everywhere: that property is a trust, not to be held for selfish pleasure, but for the service of others and the glory of God. In this exemplification of the principle, consequent on the first outburst of Christian love and zeal, believers followed the example of our Lord and His apostles, who evidently had all their property in common stock, out of which their expenses were defrayed. This arrangement, however, was voluntary on the part of each individual (see v. 4), and does not appear to have been adopted in any other church established by the apostles: see Gal. ii. 10; 1 Tim. vi. 8, 17-19.

46 in the Temple. Probably at the usual hours of prayer: see iii. 1. The apostles still observed the Mosaic laws and worship.

did eat their meat. Rather, “took their food.” singleness of heart. That is, simplicity of purpose, aim, and motive: a peculiar characteristic of the early stages of remarkable progress, both individual and social.

47 having favour with all the people. Popular favour has generally attended the first introduction of the gospel everywhere, until men have begun to feel the contrast between its principles and precepts, and their own character and conduct.

such as should be saved. Lit., “those that were being saved,” i.e., that were in the way of salvation.

went. That is, “were going” (R.V.).

the ninth [hour]. About three o’clock p.m. The Jews were accustomed to pray three times a day: at the third (ii. 15), sixth (x. 9), and ninth hours.