Comentários bíblicos

Acts 2:1. And when the day of Pentecost was fully come,— It has often been observed, that as our Lord was crucified at one of the great Jewish feasts, it was fit that he should be glorified at another; and this of Pentecost was chosen, with peculiar propriety, as next succeeding that of the passover at which Christ suffered; and also as it was celebrated in commemoration of the giving the law from mount Sinai on that day, (Exodus 19:1-11.) and as the first-fruits were then offered and anointed, (Exodus 23:16. Leviticus 23:17.) To these answered the fuller discovery of the gospel on this occasion, and the anointing the first-fruits of the Christian church by the effusion of the Spirit. The solemnity of the feast, the general expectation of the Messiah, and the length of the days, as it was about the middle of summer, would no doubt bring great numbers to Jerusalem at that time; who, when they returned home, and reported this great event, would naturally make way for the better reception of the apostles, when they came among them. The Jews used to begin their days, as we have often observed, about six o'clock in the evening, and reckoned till that time the next evening, according to Genesis 1:5. By saying therefore that the day of Pentecost was fully come, St. Luke meant that the night was past, and the light of the next morning begun. This was the first day of the week, or the Lord's day, as it is called Revelation 1:10. On the first day of the week our Lord arose from the dead. On that day of the week he appeared to his apostles when they were assembled, for two weeks successively; and, on the first day of the week, the Holy Spirit was first poured out upon the apostles and their company. On that day of the week the apostles and primitive Christians used toassemble for religious worship; and, from the custom and example of those who must needs have known the mind and will of Christ, the Christian church still continues to assemble on that day for religious worship. St. Luke says, they were all with one accord in one place. It is said, ch. Act 1:14-15 of all the hundred and twenty, all these met with one accord, to choose an apostle, &c. The history is continued, as would appear more plainly if we had not divided it into chapters and verses;—and of the same company it is here said again, they were all met together with one accord in the same place, (for so it should be rendered,) when the Holy Spirit was poured down upon them. It is probable all these hundred and twenty were along with the apostles, when the Holy Spirit was poured down a second time, ch. Act 4:23-31 and it is evident from ch. Act 6:3 that several beside the apostles were full of the Holy Spirit, (which is the very phrase in the text, Acts 2:4.) when the Spirit was now poured out;—a phrase, which, in other places, signifies that the Spirit was conferred in the most honourable manner, as well as ina greater degree; that is, that it was given immediately from heaven, and not by the laying on of the hands of the apostles. Again, Why might not the Holy Spirit fall down upon all the hundred and twenty, as well as upon Cornelius and his company? ch. Acts 10:44-46. What seems much to confirm this account of the presence of the hundred and twenty, is St. Peter's speech, Act 2:16 where he asserts, that, by that effusion of the Holy Spirit, the prophesy of Joel was accomplished in which it was foretold, that the Spirit should be poured out upon women as well as upon men, &c. For one cannot conceive how that prophesy could be already fulfilled, unless the Spirit was shed upon all the hundred and twenty; among whom it is expressly said, ch. Act 1:14 there was Mary the mother of Jesus, and some other women, who were Christ's disciples. It may perhaps be objected to this interpretation, that the apostles had the highest and the most of the spiritual gifts, and are taken notice of as the only persons who preached to the multitude which then came together. Now it is allowed, that the apostles had the most, and the best of the gifts of the Spirit; but, notwithstanding, the other disciples might have some inferior gifts, and those granted at the same time, in what measure and proportion God saw fit; for there were diversities of gifts and operations, though they all proceeded from one and the same Spirit; and the Spirit could easily distinguish between the apostles and others, though they were all in the same room and company.

return to '

Acts 2:2. And suddenly there came a sound— It was about 1500 years before this, and, as many think, on this very day of the year, that the law was given of God from Mount Sinai, in the sight andhearing of all Israel; and attended not only with a visible glory, but with pomp also and terror; and now the new law of grace is given to the apostles upon mount Sion; (see on ch. Acts 1:13.) attended likewise with a glory, but communicated, agreeably to the nature of it, in a much more mild, gentle, and familiar manner. For, while they were big with expectations of their ascended Lord's fulfilling his promise, in sending down the so-often mentioned gift of the Holy Spirit, there came all on a sudden a sound from heaven, as of a mighty rushing wind, which filled the whole house where they were assembled, as their doctrine was afterwards to fill the whole earth. When Moses had finished all things according to the pattern shewn him on the mount, it is said, Exo 40:34-35 that a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle; and when Solomon had finished the building of the temple, it is said that the cloud, &c. filled the house of the Lord. 1 Kings 8:10-11. In like manner, when Isaiah saw the Lord sitting upon a throne, high and lifted up, it is said, that his train filled the temple, ch. Acts 6:1. But now the divine Presence had left the temple, and the glory of the Lord rested upon mount Sion, and filled the house where the apostles were assembled.

return to '

Acts 2:3. There appeared unto them cloven tongues— Besides the great and indispensable use of the gift of tongues to the first preachers of the gospel, the elegance and propriety in the choice of this miracle to attest the real descent of the Spirit who was to teach us all things, can never be enough admired; for words being the human vehicle of knowledge, this appearance was the fittest precursor of the Spirit of truth. When the cloven tongues appeared upon each of the disciples, they were assembled together in a private room sequestered and apart; and it was not till the thing was noised abroad, and the multitude came together, to inquire into the truth of it, that the apostles spoke with tongues as the Spirit gave them utterance. Now between this visible descent of the Holy Spirit, and their speaking to the multitude, a considerable time intervened; sufficient to convince the apostles, from the steady durationof the appearance, that it was not natural, but miraculous; and this the original will express, properly rendered by the phrase of SITTING upon each of them; words so inconsistent with a momentary appearance, that it would be trifling with common sense to deduce such an interpretation from oblique circumstances, and collateral reasoning. It may not therefore be improper to consider the evangelical account of this visible descent with a little more exactness. In this place we see the fiery tongues are said to sit upon each of them; and other places of scripture, which mention the like descent of the Holy Spirit in a visible form, describe it in such terms as denote a very different appearance from a sudden flash of lightning. St. Matthew tells us, that the Spirit of God descended like a dove; as birds, when about to settle upon any thing, first hoverupon it with quivering wings: it then lighted upon Jesus. So the same Spirit is said to descend under the appearance of cloven tongues, like as of fire. In this descent, the motion, figure, and colour, are described; and the term of cloven tongues, which the sacred historian employs to describe the motion, proves it to be of some continuance. Let us observe, that the thing seen, like as of fire, on the heads of the apostles, was no more an elementary fire, than the thing seen like a dove on the head of Jesus, was a real dove; for, as only a dove-like motion is intimated in the latter expression, so only a flame-like motion is intimated in the former. And what this was, the historian tells us in effect;—the appearance of cloven tongues. The sudden flash of lightning exhibits to the eye of the beholder only a line of light, angularly broken into several directions, very different from the form of tongues, whether whole or divided. Whenever a flame assumes this appearance, it is become stationary, as this was, which the historian says sat upon each of them; and then, its natural motion being upwards, it represents, when divided length-wise, a pyramidical tongue-like figure cloven; a demonstration that the appearance in question was not momentary, but of some continuance. What in our English Bible is rendered fire, Isa 5:24 is, in the original, a tongue of fire. Our old English version has preserved the allusion, and rendered the words like as the fire lighteth up the straw. Tongues of fire properly signify the points of flames, which move nimbly, and lick like tongues. The ancient Romans alluded to this when they spoke of lambent flames. Virgil's fiction, concerning the omen which happened to Iulus, is very pertinent to the present purpose:

Ecce levis summo de vertice visus Iuli Fundere lumen apex, tactuque innoxia molli Lambere flamma comas, et circum tempora pasci. AEn. 2: line 682, &c. Strange to relate, from young Iulus' head A lambent flame arose, which gently spread Around his brows, and on his temples fed. DRYDEN.

This fire, or divine glory, resting upon the head of each of the persons there assembled, was a lively emblem of one of the most remarkable gifts then conferred. That the tongues were separated, might denote the multiplicity and variety of languages which they should be able to speak; though as all these proceeded from one and the same Spirit, they should all agree in their doctrines: and possibly to denote this unity of the Spirit, the singular it, namely, this fiery appearance, is used after the plural tongues. As the glory rested for some time upon them, it might shadow out the permanency of the gifts then bestowed; in which, as well as in many other particulars, they excelled the Old Testament prophets. Thus was John the Baptist's prediction fulfilled, that Christ should baptize with the Holy Ghost andwith fire, Matthew 3:11. And as the division of tongues at Babel once introduced confusion, so now there was a remedy provided by the gift of tongues at Sion, to bring the Gentiles out of darkness unto light, and to destroy the veil which had been spread over all nations, Isaiah 25:7.

return to '

Acts 2:4. And they were all filled with the Holy Ghost,— That is, "all the hundred and twenty." See on Acts 2:1. This effusion of the Spirit, particularlydemonstrated in the gift of tongues, was intended not only as a sign of the apostles' inspiration at this period, but likewise designed for the use of the apostolic mission. Jesus himself expressly tells us so; for, on his leaving the world, he comforts his disciples with this promise: But ye shall receive power after that the Holy Ghost is come upon you; and ye shall be witnesses unto me,—unto the uttermost parts of the earth. This is recorded, ch. Act 1:8 by the evangelic writer, as an introduction to his narrative of the miraculous gift of tongues, which heconsiders as the completion of this promise; and that the power to be received was the power then given; the use of which, as we see, was to enable the disciples to become witnesses unto him, unto the uttermost parts of the earth. We find St. Paul had this power, not only in the fullest measure, but in a proportionable duration; for, endeavouring to moderate the excessive value which the Corinthians set upon spiritual gifts, he observes, that, with regard to the most splendid of them, the gift of tongues, he himself had the advantage of them all.—I thank my God, says he, that I speak with tongues more than you all. The occasion shews, that he considered this his acquirement as a spiritual gift; and his using the present time shews, that he spoke of it as then in his possession. But why did he speak with more tongues than all of them? For a good reason: he was to be the peculiar apostle of the Gentiles, and was to preach the gospel among remote and barbarousnations;whichverycircumstancerenderedthisendowmentmorenecessary to him than the rest of the apostles, whose ministry was circumscribed within more narrow bounds.

return to '

Acts 2:5. There were dwelling at Jerusalem Jews, &c.— There were sojourning, &c. κατοικουντες . Devout or pious men, is a title applied not only to those religious persons who observed the Jewish law, but likewise to those Heathens who had renounced idolatry, and lived a life of piety and holiness. From every nation under heavencan signify no more than "from all the several nations among whom the Jews were dispersed." The Jews were then so numerous, as to have spread through every country; so that, as Agrippa, in Josephus, says, "there was not a people upon earth who had not Jews inhabiting among them." These men were come up to Jerusalem, not only upon account of the festival then celebrating, but in expectation of the Messiah, who was to be manifested about that time accordingto the concurring testimony of the prophets.

return to '

Acts 2:6. Every man heard them speak, &c.— Some commentators of note, both antient and modern, have maintained that they spoke only one language, that is, Hebrew, or Syro-Chaldaic; but that the people heard them every one in their own language. This is really making the miracle consist in the hearing, and not in the speaking, and seems so groundless, that it does not need any laboured confutation. Our Saviour promised, Mar 16:17 that they should speak with new tongues, &c. And St. Luke here plainly asserts, Act 2:4 that they did speak with other tongues, or in other languages. The same thing is either supposed or plainly asserted by St. Paul, 1 Corinthians 12:10; 1 Corinthians 12:28; 1Co 12:30 and 1 Corinthians 14:2-39. The mistake seems to have arisen from this and the 8th verse. But St. Luke did not intend to say, that any one of the apostles spoke more languages than one at a time, nor that they spoke one language, and the people heard one or many others; but his plain meaning is, that one of them spoke one language, and another another, and so on; and that different apostles addressed themselves to men of different nations at the same time; or that one apostle addressed himself to men of different nations one after another; by which means all the foreigners heard their own native language spoken distinctly and intelligibly; and not only the languages spoken, but the Christian doctrine also plainly delivered to them in their own language.

return to '

Acts 2:9. Elamites, and the dwellers in Mesopotamia,— Bishop Cumberland takes these to be the remainder of the Jews, who had been carried captive into Assyria, first by Tiglath-Pileser, and afterwards by Salmaneser, and placed in the cities of the Medes,—2 Kings 17:6. See also Genesis 10:22.

return to '

Acts 2:10. Strangers of Rome, Jews and proselytes,— That is, Jews and proselytes who were by birth or habitation Romans, but now sojourned at Jerusalem. That there were great multitudes of Jews who dwelt at Rome,is evident not only from Josephus, but from Dio, Suetonius, Tacitus, and, I think we may say, all the Roman authors of that time, not excepting even the poets; and that there were not a few in that great city proselyted to the Jewish religion, sufficiently appears from the Satires of Horace, Juvenal, and Persius. The wonderful works of God, in the next verse, mean the several dispensations of God to mankind in the successive ages of the world, and particularly concerning the resurrection of Christ, and the Messiah's kingdom. The original is expressive,— τα μεγαλεια του Θεου : as if the dispensation of God in Jesus, was the only great and magnificent work of God.

return to '