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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
Historical Reception
3 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.
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Summary
Acts 2:11 captures the profound astonishment of a diverse multitude gathered in Jerusalem on the Day of Pentecost, as they witnessed Galilean disciples miraculously speaking in their own native languages. This pivotal moment underscored the Holy Spirit's immediate and powerful work, enabling the proclamation of God's magnificent deeds and redemptive acts to a global audience, breaking down linguistic barriers from the very inception of the church.
Context
Literary Context
Acts 2:11 is situated within the dramatic and foundational narrative of the Day of Pentecost, as recorded in Acts chapter 2. The chapter opens with the gathered disciples experiencing the sudden arrival of the Holy Spirit, marked by the sound of a rushing mighty wind and the appearance of cloven tongues like fire resting on each of them (Acts 2:2-3). Immediately thereafter, they are filled with the Holy Spirit and begin to speak in other tongues as the Spirit enables them (Acts 2:4). This miraculous phenomenon draws a large, curious crowd composed of devout Jews and proselytes from "every nation under heaven" (Acts 2:5). The preceding verses describe the crowd's utter amazement and confusion, as each person hears the apostles speaking in their own native dialect (Acts 2:6-8). Acts 2:11 specifically names "Cretes and Arabians" as part of this diverse audience, highlighting the breadth of the Spirit's reach and the universal nature of the message being proclaimed.
Historical & Cultural Context
The Day of Pentecost (Shavuot in Hebrew) was one of the three major annual pilgrimage festivals for Jews, along with Passover and Sukkot. It occurred fifty days after Passover and commemorated both the wheat harvest and, traditionally, the giving of the Law at Mount Sinai. As such, Jerusalem would have been teeming with Jewish pilgrims and proselytes from across the vast Roman Empire and beyond, including regions like Crete (a large island south of Greece, known for its distinct culture) and Arabia (referring to the Nabataean kingdom or other Arabian territories to the east and south of Judea). This diverse gathering meant a multitude of languages and dialects were spoken in the city. The miracle of speaking in tongues directly addressed this linguistic diversity, enabling immediate comprehension of the Gospel message by people who would otherwise have struggled to understand Galilean Aramaic or Greek. This context underscores the divine intention for the Gospel to transcend cultural and linguistic barriers from its very beginning.
Key Themes
Acts 2:11 powerfully contributes to several key themes within Acts chapter 2 and the broader book. Firstly, it exemplifies Divine Empowerment and Miraculous Communication. The disciples, ordinary Galileans, are supernaturally enabled by the Holy Spirit to speak in previously unlearned languages, a clear sign of God's direct intervention and power. This miraculous communication ensures that the message is heard and understood by all, demonstrating God's desire for all people to hear His truth. Secondly, the inclusion of "Cretes and Arabians" among those who heard the message in their own "tongues" highlights the Universality of the Gospel. From its very inception, the Good News of Jesus Christ is shown to be for all peoples, breaking down the linguistic and cultural divisions that had historically separated humanity, foreshadowing the global mission of the church as outlined in Acts 1:8. Finally, the content of their miraculous speech—"the wonderful works of God"—emphasizes the Proclamation of God's Redemptive Acts. This phrase refers to God's magnificent deeds throughout salvation history, culminating in the life, death, resurrection, and ascension of Jesus Christ, and the subsequent outpouring of the Holy Spirit. It is a clear and compelling declaration of God's sovereign plan of redemption, a theme central to Peter's subsequent sermon in Acts 2:22-36.
Exposition and Analysis
Key Word Analysis
The Greek word glōssa primarily means "tongue" (the organ of speech), but by implication, it refers to a "language," especially one naturally unacquired. In the context of Acts 2, it denotes distinct, identifiable human languages, not ecstatic utterances. The miracle was that the apostles were speaking in foreign languages they had never learned, allowing the diverse crowd to hear the message in their own native dialects.
This primary verb signifies "to hear" in various senses, including to give audience to, to come to the ears, or to understand. In Acts 2:11, it emphasizes the auditory reception and comprehension of the message by the "Cretes and Arabians." They were not merely hearing sounds, but understanding the content of the apostles' speech in their own mother tongues, underscoring the clarity and directness of the Spirit-empowered communication.
Derived from megas ("great"), megaleîos means "magnificent," "great things," "conspicuous favor," or "perfection." When used in the neuter plural, as here (megaleia), it denotes "mighty acts," "magnificent deeds," or "awe-inspiring works." This term conveys a sense of majesty and awe, referring not just to good deeds but to the extraordinary, powerful, and miraculous interventions of God in human history, particularly through Jesus Christ and the outpouring of the Holy Spirit.
Verse Breakdown
"Cretes and Arabians,"
This phrase specifically names two distinct groups among the diverse multitude gathered in Jerusalem. Crete was a large island south of Greece, while Arabia referred to the region inhabited by Arabs, likely the Nabataean kingdom, east and south of Judea. Their inclusion highlights the vast geographical and cultural reach of the audience, emphasizing that people from distant and varied backgrounds were present and witnessed this miraculous event.
"we do hear them speak in our tongues"
This clause expresses the profound astonishment and clarity of understanding experienced by the foreign visitors. The miracle was not that the listeners understood a single language, but that the apostles were speaking in multiple, distinct "tongues" or languages, each person hearing the message in their own native dialect. This direct, unmediated communication bypassed all linguistic barriers, making the Gospel immediately accessible.
"the wonderful works of God."
This final phrase reveals the profound content of the Spirit-inspired speech. The "wonderful works of God" (Greek: megaleia tou Theou) refers to God's magnificent, awe-inspiring, and mighty acts throughout salvation history. This would include His creation, His covenant with Israel, His deliverance of His people, and supremely, His redemptive work through the life, death, resurrection, and ascension of Jesus Christ, culminating in the outpouring of the Holy Spirit. It was a clear, compelling, and Christ-centered proclamation of God's sovereign plan.
Literary Devices
Acts 2:11, within the broader Pentecost narrative, employs several powerful literary devices. The scene itself presents a striking Divine Reversal of the Tower of Babel (Genesis 11:1-9), where God confused human languages as a judgment, scattering humanity. At Pentecost, God supernaturally overcomes linguistic barriers, uniting diverse peoples through a shared understanding of His "wonderful works," thus foreshadowing the global unity of the church. There is also an element of Irony in the fact that uneducated Galileans are suddenly endowed with the ability to speak fluently in complex foreign languages, confounding the learned pilgrims. The description of the crowd's reaction, "we do hear them speak in our tongues," emphasizes the Verisimilitude and undeniable nature of the miracle, as it is attested by the very people experiencing it. Furthermore, the phrase "wonderful works of God" serves as a Theological Summary, encapsulating the entire scope of God's redemptive activity, from creation to the Christ event and the giving of the Spirit, inviting awe and worship.
Theological and Thematic Connections
Acts 2:11 stands as a foundational moment, demonstrating God's sovereign initiative to bridge the divide between humanity and Himself, and among humanity itself. The outpouring of the Holy Spirit and the miraculous speaking in tongues signify the inauguration of the new covenant era, where God's Spirit is poured out on all flesh, not just a select few. This event underscores the radical inclusivity of the Gospel, revealing God's heart for all nations to hear and understand His redemptive message. It signifies the breaking down of barriers—linguistic, cultural, and ethnic—that had previously separated people, laying the groundwork for the universal church, a new humanity united in Christ. The "wonderful works of God" proclaimed are not merely historical facts but a living testimony to God's ongoing power and faithfulness, culminating in the saving work of Jesus Christ.
Reflection and Application
Acts 2:11 serves as a powerful reminder of the Holy Spirit's transformative power and the universal scope of the Gospel. For believers today, it challenges us to consider how we are participating in God's mission to reach all people, regardless of their background or language. Just as the Spirit empowered the early disciples to communicate across linguistic divides, He empowers us to overcome cultural, social, and ideological barriers in sharing the "wonderful works of God." This verse encourages us to be sensitive to the diverse "tongues" or ways of understanding in our contemporary world, adapting our communication without compromising the core message of God's redemptive acts in Christ. It calls us to pray for and participate in global missions, supporting efforts to translate the Bible and proclaim the Gospel in every language, ensuring that all may hear and comprehend the magnificent story of God's love and salvation.
Questions for Reflection
FAQ
What does "the wonderful works of God" specifically refer to in Acts 2:11?
In Acts 2:11, "the wonderful works of God" (Greek: megaleia tou Theou) refers to God's magnificent, awe-inspiring, and mighty acts throughout salvation history, culminating in the redemptive work of Jesus Christ. While it broadly encompasses God's power in creation and His covenant dealings with Israel, in the context of Peter's sermon that immediately follows, it primarily points to the climactic events of Christ's life, death, resurrection, and ascension, and the subsequent outpouring of the Holy Spirit. These are the ultimate demonstrations of God's power and love, fulfilling His ancient promises and inaugurating the new covenant age. The apostles were proclaiming the Gospel message, centered on Christ's saving work, as the supreme "wonderful work of God."
Was the speaking in tongues at Pentecost the same as the gift of tongues described elsewhere in the New Testament?
The speaking in tongues at Pentecost in Acts 2 is specifically described as the apostles speaking in distinct, identifiable human languages (e.g., "Cretes and Arabians, we do hear them speak in our tongues"), which the diverse crowd understood without interpretation. This served as a clear sign to unbelievers, demonstrating God's power and the universal reach of the Gospel. While the broader "gift of tongues" mentioned in 1 Corinthians 12-14 can also refer to human languages, it often appears to include ecstatic utterances that require interpretation for the edification of the church (1 Corinthians 14:27-28). While both are manifestations of the Holy Spirit, the emphasis at Pentecost was on immediate, miraculous cross-cultural communication for evangelistic purposes, whereas in Corinthians, the focus is more on the orderly use of spiritual gifts for internal church edification.
Christ-Centered Fulfillment
Acts 2:11, with its proclamation of "the wonderful works of God," finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The Holy Spirit, whose outpouring enabled this miraculous communication, was promised by Jesus Himself as the "Helper" who would come after His departure (John 14:16). Peter's sermon immediately following this event explicitly connects the Spirit's outpouring directly to Christ's exaltation, declaring that Jesus, "being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, has poured out this that you yourselves are seeing and hearing" (Acts 2:33). Thus, the "wonderful works of God" that Cretes and Arabians heard were fundamentally the great redemptive acts of God accomplished through Christ's death, resurrection, and ascension. The miraculous reversal of linguistic barriers, which began at Pentecost, foreshadows the ultimate unity of all peoples in Christ, where He has broken down "the dividing wall of hostility" (Ephesians 2:14), creating one new humanity from diverse backgrounds, all called to worship God in spirit and truth through the power of the Spirit, testifying to the finished work of the Lamb of God.