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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.

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And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

As of a rushing mighty wind — Nescit tarda molimina gratia Spirltus Sancti, saith Ambrose. "The Spirit of God is a spirit of power,"2 Timothy 1:7; 2 Timothy 1:7 .

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3. 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!

And there appeared unto them - There were seen by them, or they saw. The fire was first seen by them in the room before it rested in the form of tongues on the heads of the disciples. Perhaps the fire appeared at first as scintillations or coruscations, until it became fixed on their heads.

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

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

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

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

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

Cloven tongues like as of fire - The tongues were the emblem of the languages they were to speak. The cloven tongues pointed out the diversity of those languages; and the fire seemed to intimate that the whole would be a spiritual gift, and be the means of bringing light and life to the souls who should hear them preach the everlasting Gospel in those languages.

Sat upon each of them - Scintillations, coruscations, or flashes of fire, were probably at first frequent through every part of the room where they were sitting; at last these flashes became defined, and a lambent flame, in the form of a cloven tongue, became stationary on the head of each disciple; a proof that the Spirit of God had made each his temple or residence. That unusual appearances of fire were considered emblems of the presence and influence of God, both the Scriptures and the Jewish writings amply prove. Thus God manifested himself to Moses, when he appointed him to deliver Israel, Exodus 3:2, Exodus 3:3; and thus he manifested himself when he delivered the law on Mount Sinai, Exodus 19:16-20. The Jews, in order to support the pretensions of their rabbins, as delivering their instructions by Divine authority and influence, represent them as being surrounded with fire while they were delivering their lectures; and that their words, in consequence, penetrated and exhilarated the souls of their disciples. Some of the Mohammedans represent Divine inspiration in the same way. In a fine copy of a Persian work, entitled Ajaceb al Makhlookat, or Wonders of Creation, now before me, where a marred account of Abraham's sacrifice, mentioned Genesis 15:9-17, is given, instead of the burning lamp passing between the divided pieces of the victim, Genesis 15:17, Abraham is represented standing between four fowls, the cock, the peacock, the duck, and the crow, with his head almost wrapped in a flame of lambent fire, as the emblem of the Divine communication made to him of the future prosperity of his descendants. The painting in which this is represented is most exquisitely finished. This notion of the manner in which Divine intimations were given was not peculiar to the Jews and Arabians; it exists in all countries; and the glories which appear round the heads of Chinese, Hindoo, and Christian saints, real or supposed, were simply intended to signify that they had especial intercourse with God, and that his Spirit, under the emblem of fire, sat upon them and became resident in them. There are numerous proofs of this in several Chinese and Hindoo paintings in my possession; and how frequently this is to be met with in legends, missals, and in the ancient ecclesiastical books of the different Christian nations of Europe, every reader acquainted with ecclesiastical antiquity knows well. See the dedication of Solomon's temple, 2 Chronicles 7:1-3.

The Greek and Roman heathens had similar notions of the manner in which Divine communications were given: strong wind, loud and repeated peals of thunder, coruscations of lightning, and lambent flames resting on those who were objects of the Deities regard, are all employed by them to point out the mode in which their gods were reported to make their will known to their votaries. Every thing of this kind was probably borrowed from the account given by Moses of the appearance on Mount Sinai; for traditions of this event were carried through almost every part of the habitable world, partly by the expelled Canaanites, partly by the Greek sages travelling through Asiatic countries in quest of philosophic truth: and partly by means of the Greek version of the Septuagint, made nearly three hundred years before the Christian era.

"A flame of fire seen upon the head of any person was, among the heathens, considered as an omen from their gods that the person was under the peculiar care of a supernatural power, and destined to some extraordinary employment. Many proofs of this occur in the Roman poets and historians. Wetstein, in his note on this place, has made an extensive collection of them. I shall quote but one, which almost every reader of the Aeneid of Virgil will recollect: -

Talia vociferans gemitu tectum omne replebat:

Cum subitum, dictuque oritur mirabile monstrum.

Namque manus inter, maestorumque ora parentum.

Ecce levis summo de vertice visus

Iuli Fundere lumen apex, tactuque innoxia molli

Lambere flamma comas, et circum tempora pasci.

Nos pavidi trepidare metu, crinemque flagrantem

Excutere, et sanctos restinguere fontibus ignes.

At pater Anchises oculos ad sidera laetus

Extulit, et coelo palamas cum voce tetendit:

Jupiter omnipotens -

Da auxilium, pater, atque haec omina firma.

Virg. Aen. ii. v. 679.

While thus she fills the house with clamorous cries,

Our hearing is diverted by our eyes;

For while I held my son, in the short space

Betwixt our kisses and our last embrace,

Strange to relate! from young Iulus' head,

A lambent flame arose, which gently spread

Around his brows, and on his temples fed.

Amazed, with running water, we prepare

To quench the sacred fire, and slake his hair;

But old Anchises, versed in omens, rear'd

His hands to heaven, and this request preferr'd:

If any vows almighty Jove can bend,

Confirm the glad presage which thou art pleased to send.

Dryden.

There is nothing in this poetic fiction which could be borrowed from our sacred volume; as Virgil died about twenty years before the birth of Christ.

It may be just necessary to observe, that tongue of fire may be a Hebraism: for in Isaiah 5:24, לשון אש leshon esh, which we render simply fire, is literally a tongue of fire, as the margin very properly has it. The Hebrews give the name of tongue to most things which terminate in a blunt point: so a bay is termed in Joshua 15:2, לשן lashon, a tongue. And in Joshua 15:5, what appears to have been a promontory is called לשון הים leshon hayam, a tongue of the sea.

It sat upon each - That is, one of those tongues, like flames, sat upon the head of each disciple; and the continuance of the appearance, which is indicated by the word sat, shows that there could be no illusion in the case. I still think that in all this case the agent was natural, but supernaturally employed.

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.

Cloven tongs; to signify the variety of languages which the apostles should be enabled to speak, to qualify them to preach the gospel unto all nations, and to remove the obstacle which the confusion of tongues caused.

Like as of fire; which represented,

1. The light that the apostles should impart;

2. The fervent heat and zeal which they should be endowed with;

3. The gospel’s spreading in the world, and carrying all before it, prevailing over all errors;

4. The purity and holiness which they and all that preach the gospel ought to appear withal.

And it sat upon each of them; remained, as far as was necessary for the founding of the Christian religion; and was not, as the gift of prophecy, bestowed only occasionally, as on Nathan, Samuel.

Verse 3. - Tongues parting asunder for cloven tongues, A.V.; each one for each, A.V. There appeared. They had heard the sound, now they see the tongues of fire, and then they feel the Spirit working in them (see ver. 34). Tongues parting asunder. The idea of the cloven tongue, i.e. a tongue parted into two, which is thought to have been the origin of the miter, is not suggested either by the Greek or by the circumstances, and is clearly a mistaken one. Διαμεριζόμεναι means distributing themselves or being distributed. From the central apparition, or rather place of sound, they saw issuing forth many several tongues, looking like small flames of fire, and one such tongue sat upon each one of the brethren or disciples present. Each one. That Chrysostom is right ('Hom.'4.) in interpreting the each one of this verse of the hundred and twenty, and not of the twelve, and the ell in ver. 4 of all present besides the apostles, may be demonstrated. For not only must the all of ver. 1 refer to the same company as was described in the preceding chapter (vers. 15-26), but it is quite clear in ver. 15 of this chapter that Peter and the eleven (ver. 14), standing up separate from the body of the disciples, say of them, "These are not drunken, as ye suppose;" which is a demonstration that those of whom they thus spoke had been speaking with tongues (see also Acts 10:44). St. Augustine, too, says that the hundred and twenty all received the Holy Spirit. To the same effect Meyer, Wordsworth, Alford (who adds, "Not the hundred and twenty only, but all the believers in Christ then congregated at Jerusalem;" so also Lange). Farrar well remarks, "It was the consecration of a whole Church to be all of them a chosen generation, a royal priest- hood, a holy nation, a peculiar people" ('Life of St. Paul,' Acts 5.). Lange says, "Not only the apostles, but all the disciples, were filled with the Holy Ghost. There is a universal priesthood of all believers, and the Holy Ghost is the anointing which consecrates and qualifies for this priesthood" ('On the Acts,' Clark's edit., p. 67).