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Commentary on Acts 2 verses 5–13
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.
For in truth the wine was new, the grace of the New Testament. But this new wine was from a spiritual vine, which already had often borne fruit in the prophets and sprouted forth in the New Testament. For just as in the order of nature the vine, remaining ever the same, brings forth new fruit according to the seasons, so too the same Spirit, remaining what he is, having wrought in the prophets, now manifested something new and marvelous. His grace had indeed been granted to the fathers in times past, but now it came in superabundance; in their case they received a share of the Holy Spirit, now they were baptized in all fullness.
Well then might they be in doubt: for never had the like occurred. Observe the ingenuousness of these men. They were amazed and were in doubt, saying, "What meaneth this?" But "others mocking said, 'These men are full of new wine'" and therefore mocked. O the effrontery! And what wonder is it? Since even of the Lord Himself, when casting out devils, they said that He had a devil! For so it is; wherever impudent assurance exists, it has but one object in view, to speak at all hazards, it cares not what; not that the man should say something real and relevant to the matter of discourse, but that he should speak no matter what. "They are full of new wine." Quite a thing of course, that men in the midst of such dangers, and dreading the worst, and in such despondency, have the courage to utter such things! And observe: since this was unlikely; because they would not have been drinking much at that early hour, they ascribe the whole matter to the quality of the wine, and say, "They are full" of it.
"And, they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine." O the excessive folly! O the excessive malignity! Why it was not even the season for that; for it was Pentecost. For this was what made it worse: that when those were confessing-men that were Jews, that were Romans, that were proselytes, yea perhaps that had crucified Him-yet these, after so great signs, say, "They are full of new wine!"
Also, the error that they are moved by new wine is, by allegorical reasoning, the truth—the intoxicating teaching of heaven has filled them from a fresh spring. New vessels have taken on new liquid and are not spoiled by the bitter [liquid] that filled the old vats, [the new vessels] drinking in from the vine which, with Christ as the cultivator, gave a banquet in words [and] from which those waters that he transformed are red, and he made the poor flavor of the [old] law boil in the books of the church.
But others mocking said: Because they are full of new wine. Though mocking, they testify mystically to the truth. For they are not filled with old wine, which failed at the wedding of the Church, but with the new wine of spiritual grace. For now the new wine had come into new wineskins, as the apostles, not in the oldness of the letter, but in the newness of the Spirit of God, resounded the great deeds (Rom. VII).
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SUMMARY
On the Day of Pentecost, as the Holy Spirit dramatically empowered the disciples to speak in diverse tongues, a crowd gathered, some amazed and perplexed. However, a cynical minority, unable or unwilling to comprehend the divine manifestation, dismissed the miraculous event by mockingly asserting that the Spirit-filled believers were simply intoxicated with "new wine," a potent, freshly fermented beverage. This accusation represents an early instance of the world's misunderstanding and scorn directed at the supernatural work of God.
CONTEXT
Literary Context: Acts 2:13 immediately follows the profound outpouring of the Holy Spirit on the Day of Pentecost, as described in Acts 2:1-4. The sound of a mighty rushing wind and the appearance of tongues of fire led to the disciples being filled with the Spirit and speaking in other languages. This extraordinary event drew a large, diverse crowd of devout Jews from every nation, who were utterly astonished to hear their own native languages being spoken by Galileans (Acts 2:5-12). While many were bewildered and asked, "What does this mean?" (Acts 2:12), Acts 2:13 introduces a contrasting reaction of skepticism and ridicule, setting the stage for Peter's powerful apologetic sermon.
Historical & Cultural Context: The event takes place during the Jewish feast of Pentecost (Shavuot), a harvest festival that drew pilgrims from across the Roman world to Jerusalem. This explains the presence of the diverse crowd mentioned in Acts 2:9-11. In ancient cultures, public displays of fervent emotion or unusual speech were sometimes attributed to drunkenness, especially if the behavior deviated from societal norms. "New wine" (Greek: gleûkos) was particularly potent because it was still fermenting, making it more saccharine and highly inebriating. The accusation was not merely of casual inebriation but of being deeply intoxicated by a strong, fresh vintage, thereby completely discrediting any claim of divine inspiration or spiritual fervor. This cultural lens provides insight into why such a specific accusation was leveled.
Key Themes: Acts 2:13 contributes significantly to several key themes within the book of Acts and broader New Testament theology. Firstly, it highlights the theme of misunderstanding and skepticism towards divine revelation. The world often struggles to comprehend or accept supernatural realities, frequently resorting to naturalistic or demeaning explanations for spiritual phenomena, echoing the skepticism seen when Jesus performed miracles (e.g., Matthew 12:24). Secondly, it introduces the theme of opposition to God's work and His people, which becomes a recurring motif throughout Acts. The mockery here is an early manifestation of the scorn and persecution the early church would face for its bold witness, a reality foreshadowed by Jesus himself in John 15:18-20. Finally, the verse underscores the nature of spiritual manifestations; to the uninitiated or unbelieving, the genuine work of the Holy Spirit can appear unusual, disorderly, or even foolish, leading to misjudgments, as articulated by Paul in 1 Corinthians 1:18 and 1 Corinthians 2:14.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Contrast by juxtaposing the awe and perplexity of some onlookers with the dismissive mockery of others. This highlights the divergent human responses to divine revelation. There is also significant Irony at play: the disciples are indeed "full," but not of wine; they are filled with the Holy Spirit, the very source of divine truth and power. The accusers, in their attempt to demean, inadvertently underscore the profound spiritual fullness the disciples experienced. Furthermore, the accusation serves as Foreshadowing of the ongoing opposition and misunderstanding that the early church, and indeed believers throughout history, would face when manifesting God's power or living out their faith in ways that defy worldly logic. The "new wine" itself can be seen as a Symbol of worldly intoxication and confusion, standing in stark opposition to the clarity and divine power of the Holy Spirit.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 2:13 profoundly illustrates the inherent tension between the spiritual and the secular, demonstrating how divine realities are often misconstrued or outright rejected by those operating solely within a naturalistic worldview. The accusation of drunkenness is a classic example of the "wisdom of the world" attempting to explain away the "foolishness of God," failing to grasp the spiritual truths that are "spiritually discerned." This verse sets a precedent for the opposition the church would consistently face, where genuine spiritual experiences are often met with skepticism, ridicule, or outright hostility, forcing believers to articulate and defend the truth of the gospel.
REFLECTION AND APPLICATION
Acts 2:13 offers a timeless lesson for believers navigating a world often resistant to spiritual truth. When the Holy Spirit moves powerfully, or when believers live out their faith boldly and uniquely, their behavior may appear unusual, even foolish, to those who lack spiritual understanding. This verse encourages believers to anticipate such scrutiny and misunderstanding, reminding us that not everyone will comprehend or approve of authentic spiritual manifestations or a Spirit-filled life. Rather than being silenced by mockery or ridicule, we are called to stand firm in the truth of God's work, just as Peter immediately addressed this accusation with a clear and powerful explanation of the events as a fulfillment of prophecy (Acts 2:14-21). This passage underscores the importance of discernment, both for recognizing God's hand at work despite appearances and for articulating the gospel clearly in the face of skepticism. It challenges us to remain faithful witnesses, even when our faith is met with scorn, trusting that God will use our steadfastness to draw others to Himself.
Questions for Reflection
FAQ
Why did some people accuse the disciples of being drunk on "new wine"?
Answer: The accusation of drunkenness was a naturalistic and dismissive explanation for the disciples' extraordinary behavior. They were speaking in diverse languages they had not learned, with fervent emotion and unusual sounds, which to some onlookers, seemed disorderly or irrational. In ancient cultures, such public displays were sometimes attributed to intoxication. The specific mention of "new wine" (Greek: gleûkos) implies a particularly potent and rapidly intoxicating beverage, which would account for the perceived intensity of the disciples' "drunkenness." This accusation allowed the mockers to avoid a supernatural explanation and instead attribute the phenomenon to a common, discreditable vice. Peter directly refutes this accusation in Acts 2:15, pointing out that it was only the third hour of the day (9 AM), an unlikely time for profound public intoxication.
CHRIST-CENTERED FULFILLMENT
The mockery directed at the Spirit-filled disciples in Acts 2:13 serves as a poignant echo of the scorn and derision that Jesus Christ himself endured throughout His earthly ministry. Just as the disciples were accused of being filled with "new wine" when they were filled with the Holy Spirit, Jesus was accused of being a glutton and a drunkard (Matthew 11:19) and even of being possessed by a demon (John 8:48) when He was performing miracles and speaking divine truth. The world's inability to comprehend or accept the divine, whether in the person of Christ or in the manifestation of His Spirit, leads to similar patterns of dismissal and ridicule. However, just as Jesus' suffering and mockery ultimately led to His glorification and the triumph of the cross, the Spirit's outpouring, though initially mocked, became the catalyst for the church's explosive growth and the spread of the gospel, fulfilling Christ's promise of empowerment (Acts 1:8). The Spirit's work in the disciples, though misunderstood, was a continuation of Christ's mission to draw all people to Himself, demonstrating His ongoing presence and power through His body, the church, until His return (Matthew 28:20).