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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 2:5–13. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
This nerved the Apostles: for, what it was to speak in the Parthian tongue, they knew not but now learnt from what those said. Here is mention made of nations that were hostile to them, Cretans, Arabians, Egyptians, Persians: and that they would conquer them all was here made manifest. But as to their being in those countries, they were there in captivity, many of them: or else, the doctrines of the Law had become disseminated among the Gentiles in those countries. So then the testimony comes from all quarters: from citizens, from foreigners, from proselytes. "We do hear them speak in our tongues the wonderful works of God." For it was not only that they spoke in their tongues, but the things they spoke were wonderful.
"Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene:" mark how they run from east to west: "and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God."
Long after the old ark had overcome the waters of the sea, malicious people wished to extend their tower [of Babel] into heaven. In them, irreligious hearts divided the forms of their speech, and the good will in these arrogant confederates perished with their voice. At that time there was a confusion of language for a homogenous race; now there is one [language] for many since [that language] rejoices at the appearance of the coming church, [a language that] will have harmonious sounds; and [the church] brings about a return of eloquence in peace for the obedient [apostles], and the humble order gathers again what arrogant people scattered.
The Jews also and proselytes. Proselytes, that is, they called the newcomers those who, originating from the Gentiles, preferred to choose circumcision and Judaism, as is narrated that Achior did in the book of Judith. Therefore, they say, not only those who were Jews by nature had gathered from different parts of the world, but also those who, born from the foreskin, had embraced their rite.
And Roman sojourners. It would be more correctly rendered in Greek as And Roman wanderers, that is, Jews who were living in Rome as foreigners, just as others elsewhere, as mentioned above. For it is shown in the following verse that among those present were foreigners who are called proselytes in Greek, that is, those who from the nations had converted to Judaism, abandoning the rites of their own cultures, as it is said: Jews and proselytes as well.
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Summary
Acts 2:10 continues the meticulous catalog of diverse nationalities and geographical origins represented among the multitude gathered in Jerusalem for the Feast of Pentecost. This verse specifically names inhabitants and visitors from Phrygia, Pamphylia, Egypt, and the regions of Libya around Cyrene, alongside "strangers of Rome," emphasizing the truly international composition of the crowd. The explicit mention of both "Jews and proselytes" further underscores the broad spiritual and ethnic spectrum of those who were about to witness the miraculous outpouring of the Holy Spirit and hear the Gospel proclaimed in their native tongues.
Context
Literary Context
This verse is an integral part of the detailed geographical list found in Acts 2:9-11. It immediately follows the initial description of the Holy Spirit's dramatic descent upon the disciples in Acts 2:1-4, which enabled them to speak in other tongues. The astonishing phenomenon of Galileans speaking in the native languages of these foreign visitors (as highlighted in Acts 2:7-8) prompts the crowd's amazement and sets the stage for Peter's powerful, Spirit-anointed sermon in Acts 2:14-40. This comprehensive list of nations serves to illustrate the immediate, widespread impact of the Pentecost event and the universal scope of the Gospel's initial proclamation.
Historical & Cultural Context
The Feast of Pentecost (Shavuot) was one of the three annual pilgrimage festivals for Jews, requiring all Jewish males to come to Jerusalem. This explains the presence of Jews from the Diaspora—those living outside of Judea—who had traveled great distances to observe the festival. "Proselytes" were Gentiles who had fully converted to Judaism, embracing circumcision and adherence to the Mosaic Law, and they too would participate in these pilgrimages. The regions listed in Acts 2:9-11 represent a vast geographical expanse, from Mesopotamia and Parthia in the east to Rome in the west, and from Asia Minor in the north to Egypt and Libya in the south. This gathering of diverse peoples, united by their shared Jewish faith or conversion, created a unique opportunity for the Gospel to immediately reach the far corners of the known world as these individuals would return home carrying the news of what they had witnessed.
Key Themes
The meticulous listing of nationalities in this passage, including those in Acts 2:10, powerfully underscores several key themes central to the book of Acts and the broader biblical narrative. Firstly, it highlights the global reach of the Gospel, demonstrating God's intention from the very beginning that His message of salvation would transcend ethnic and geographical boundaries, fulfilling the promise of the Great Commission given by Jesus. Secondly, it showcases divine orchestration, as the presence of such a diverse, international audience was not coincidental but providentially arranged to ensure the rapid dissemination of the news about Jesus Christ and the Holy Spirit's outpouring back to their respective home regions. Finally, it illustrates the theme of diversity and unity within the nascent church; despite their varied backgrounds, these individuals were united by the miraculous experience of hearing the wonders of God in their own languages, foreshadowing the Spirit's power to break down barriers and forge a new community in Christ, as envisioned in passages like Galatians 3:28.
Exposition and Analysis
Key Word Analysis
This term, derived from a compound meaning "to make oneself at home" or "to reside," specifically refers to those who are "dwelling" in a foreign country or are "sojourners." In the context of Acts 2:10, it denotes visitors or temporary residents in Jerusalem who were not native to the city but had traveled from Rome for the Pentecost festival. Their presence highlights the transient nature of the crowd and the potential for the message to be carried back to their distant homelands.
This term refers to individuals belonging to the tribe of Judah or, more broadly, to the Jewish people, an ethnic and religious group descended from Abraham, Isaac, and Jacob. In this context, it distinguishes those who were ethnically Jewish, whether born in Judea or in the Diaspora, from those who had converted to Judaism. Their presence signifies the initial focus of the Gospel on God's covenant people.
Derived from a word meaning "an arriver from a foreign region," this term specifically denotes a Gentile who had converted to Judaism. Such conversion typically involved circumcision for males, baptism, and a commitment to observe the Mosaic Law. Their inclusion in the list is highly significant, indicating that the audience for the Pentecost message was not exclusively ethnically Jewish but also included those who had formally embraced the Jewish faith, broadening the scope of the early church's reach beyond the circumcised community.
Verse Breakdown
"Phrygia, and Pamphylia,"
These refer to Roman provinces located in Asia Minor (modern-day Turkey). Phrygia was an inland region known for its ancient culture, while Pamphylia was a coastal region in the south. Their mention indicates the presence of Jewish communities from these areas, who would have traveled to Jerusalem for the feast.
"in Egypt, and in the parts of Libya about Cyrene,"
This clause points to the significant Jewish populations in North Africa. Egypt, particularly Alexandria, was home to a large and influential Jewish diaspora. Libya, especially the region around Cyrene (a major Greek city on the North African coast), also had a substantial Jewish presence, as evidenced by figures like Simon of Cyrene in the Gospels.
"and strangers of Rome,"
This phrase refers to temporary residents or visitors from the imperial capital, Rome. The presence of Jews and proselytes from Rome is particularly noteworthy, as they would likely be among the first to carry the Christian message back to the heart of the Roman Empire, laying the groundwork for the influential church that would eventually be established there.
"Jews and proselytes,"
This concluding phrase acts as a summary and clarification, emphasizing that the diverse individuals from all the listed regions comprised both ethnic Jews (those born into Judaism) and Gentile converts to Judaism. This distinction highlights the broad and inclusive nature of the initial audience for the Holy Spirit's outpouring and the apostles' proclamation.
Literary Devices
The primary literary device employed in Acts 2:10, as part of the broader list in Acts 2:9-11, is Enumeration or Cataloging. This detailed listing of geographical locations and demographic groups (Jews and proselytes) serves to underscore the vast and diverse nature of the audience present at Pentecost. It is not merely a dry list but a powerful rhetorical tool emphasizing the global scope of God's redemptive plan and the immediate, widespread impact of the Holy Spirit's arrival. The specific naming of regions like Phrygia, Pamphylia, Egypt, Libya, and Rome, along with the categories of "Jews and proselytes," creates a vivid mental map for the reader, illustrating the truly international reach of the early church's foundational event. This Geographical Specificity lends credibility and historical weight to the narrative, demonstrating that the events were not confined to a small local gathering but had implications for the entire known world. Furthermore, the explicit distinction between "Jews" and "proselytes" highlights the theme of Inclusivity, showing that from its very inception, the Christian message was intended for both those born into the covenant and those who had joined it, foreshadowing the later full inclusion of uncircumcised Gentiles.
Theological and Thematic Connections
Acts 2:10, by meticulously listing the diverse origins of the Pentecost crowd, profoundly illustrates God's universal redemptive purpose. The gathering of "Jews and proselytes" from across the known world for a Jewish festival becomes the providential stage for the Holy Spirit's outpouring, signaling that the Gospel is not confined to one people or place but is intended for all humanity. This event is a powerful demonstration of God's desire to gather people from "every nation, tribe, people and language" (as seen in Revelation) into His kingdom, transcending the barriers of human division. It foreshadows the global missionary movement that would characterize the early church and continues to drive the church's mission today, reminding believers that the good news of Jesus Christ is for everyone, regardless of their background or origin.
Reflection and Application
The diverse crowd at Pentecost, as detailed in Acts 2:10, serves as a profound reminder of the universal nature of God's love and the Gospel's reach. It challenges us to look beyond our immediate cultural, ethnic, or national boundaries and embrace the vast tapestry of humanity for whom Christ died. Just as the Holy Spirit enabled the apostles to communicate across linguistic barriers, we are called to creatively and intentionally bridge divides to share the transformative message of Jesus. This passage compels us to consider how our churches reflect this divine diversity and how we are actively participating in God's global mission, whether through local outreach to different communities or supporting international efforts. It underscores that the church, in its truest form, is a multi-ethnic, multi-cultural family united by the Spirit, reflecting the very heart of God for all peoples.
Questions for Reflection
FAQ
What is the significance of "Jews and proselytes" being mentioned together?
The joint mention of "Jews and proselytes" is highly significant because it highlights the immediate breadth of the audience for the Pentecost event. "Jews" refers to those who were ethnically Jewish, whether from Judea or the Diaspora. "Proselytes" refers to Gentiles who had fully converted to Judaism, including undergoing circumcision (for males) and adhering to Jewish law. Their presence together signifies that the Holy Spirit's outpouring and the apostles' message were not exclusively for those born Jewish but also for those who had formally embraced the Jewish faith. This foreshadows the later inclusion of uncircumcised Gentiles into the Christian church, demonstrating that the new covenant in Christ would transcend ethnic boundaries from its very inception, as seen in the later ministry of Peter to Cornelius in Acts 10.
Christ-Centered Fulfillment
Acts 2:10, with its vivid depiction of a global gathering, points profoundly to Christ as the fulfillment of God's universal redemptive plan. The confusion of languages at Babel (Genesis 11:1-9) resulted in the scattering of humanity; Pentecost, empowered by the Spirit of Christ, begins the reversal of this curse, uniting diverse peoples through a common language of divine praise and understanding of the Gospel. Jesus, through His death and resurrection, broke down the dividing wall of hostility between Jew and Gentile (Ephesians 2:14), creating one new humanity. The presence of "Jews and proselytes" from every nation at Pentecost demonstrates the immediate impact of Christ's finished work: the Spirit, poured out by the ascended Lord, empowers His disciples to fulfill the Great Commission to make disciples of "all nations." Thus, the scene in Acts 2:10 is a powerful testament to Christ's reign, initiating the gathering of His church from every corner of the earth, a community united not by ethnicity or geography, but by faith in Him and the indwelling Holy Spirit, who guides them into all truth (John 16:13).