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Public-domain commentary
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
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.
"And," it says, "there were dwelling at Jerusalem Jews, devout men." The fact of their dwelling there was a sign of piety: that being of so many nations they should have left country, and home, and relations, and be abiding there.
Now it was in order that they might have it in their power, in compliance with the Law, to appear thrice in the year in the Temple, that they dwelt there, these "devout men from all nations." Observe here, the writer has no intention of flattering them. For he does not say that they pronounced any opinion: but what? "Now when this was noised abroad, the multitude came together, and were confounded." And well they might be; for they supposed the matter was now coming to an issue against them, on account of the outrage committed against Christ. Conscience also agitated their souls, the very blood being yet upon their hands, and every thing alarmed them.
Now there were Jews living in Jerusalem, devout men, from every nation under heaven. I think it fitting to inquire who these were, and from what captivity the Jews. Since indeed the one that was in Egypt or Babylon had already been completed. But the Jews had not yet come into captivity to the Romans, although even that itself was already impending as retribution for the sin committed against the Savior. Therefore, it remains to be understood as the captivity that took place under Antiochus, which certainly had happened not many times before.
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Summary
Acts 2:5 introduces the diverse and international audience present in Jerusalem for the Feast of Pentecost, setting the stage for the miraculous outpouring of the Holy Spirit and the inaugural proclamation of the Gospel. This verse underscores God's providential orchestration of a global gathering, ensuring that the initial message of salvation would immediately resonate across various languages and cultures, thus laying the groundwork for the worldwide expansion of the early church.
Context
Literary Context
This verse immediately follows the dramatic events of Acts 2:1-4, where the Holy Spirit descends upon the disciples, manifesting as a sound like a mighty rushing wind and tongues of fire, empowering them to speak in other tongues. Acts 2:5 serves to explain who was present to witness and understand this unprecedented phenomenon. It provides the crucial background for the subsequent amazement and confusion of the crowd (Acts 2:6-13) and Peter's powerful sermon (Acts 2:14-41), which directly addresses this diverse assembly. The presence of "Jews, devout men, out of every nation under heaven" is not a casual detail but an essential narrative element, demonstrating the immediate, universal reach of the Spirit's work and the Gospel message from its very inception.
Historical & Cultural Context
The Feast of Pentecost (Shavuot), occurring fifty days after Passover, was one of the three major annual pilgrimage festivals for Jews. During this time, Jerusalem would swell with Jewish pilgrims from across the vast Roman Empire and beyond, including regions as far-flung as Parthia, Media, Elam, Mesopotamia, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, Libya, Rome, Crete, and Arabia, as listed in Acts 2:9-11. These were not merely tourists but often "devout men" who had traveled great distances to observe the festival, demonstrating their deep commitment to their faith. Many would have been diaspora Jews, born and raised in foreign lands, speaking various languages, but maintaining their religious identity and ties to Jerusalem. The city thus became a unique crucible for the intersection of Jewish piety and global diversity, perfectly positioned for a message intended for all humanity.
Key Themes
Acts 2:5 is pivotal in establishing several key themes foundational to the book of Acts and Christian theology. Firstly, it highlights Divine Preparation and Providence, demonstrating how God meticulously arranged for a globally representative audience to be present at the birth of the Church, ensuring the rapid dissemination of the Gospel. Secondly, the phrase "every nation under heaven" immediately signals the Universal Reach of the Gospel, emphasizing that the good news of Jesus Christ is not ethnically exclusive but intended for all peoples, fulfilling prophecies found in the Old Testament, such as Isaiah 49:6. This anticipates the Great Commission to make disciples of all nations. Thirdly, the description "devout men" underscores the theme of Receptivity and Spiritual Earnestness, indicating that those present were serious seekers of God, making them more open to a divine manifestation and the subsequent message of salvation. This devotion stands in contrast to mere curiosity, suggesting a prepared heart for the Spirit's work.
Exposition and Analysis
Key Word Analysis
This verb signifies to "house permanently" or "reside," suggesting more than just temporary visitors. While many would have been pilgrims for the feast, the term implies a significant number had either settled in Jerusalem or were staying for an extended period, perhaps even having immigrated there. This indicates a stable, diverse population base in the city, ready to receive and carry the message back to their respective homelands.
This adjective describes someone "taking well (carefully)," meaning circumspect, religiously pious, or reverent. It denotes a deep respect for God, a careful adherence to religious duties, and a conscientious, respectful fear of the divine. These were not merely nominal Jews but individuals committed to their faith, making them particularly attentive to extraordinary spiritual phenomena.
This term refers to a "race" or "tribe," and specifically, in a broader sense, a foreign or non-Jewish people, often implying pagan. In this context, it highlights the ethnic and geographical diversity of the Jewish diaspora, indicating that these individuals, though Jewish by faith, originated from distinct cultural and linguistic backgrounds across the known world. The use of "every nation" emphasizes the vast scope of their origins.
Verse Breakdown
"And there were dwelling at Jerusalem Jews,"
This clause establishes the primary demographic present in Jerusalem at the time of Pentecost. It identifies them as "Jews," indicating their religious and ethnic identity, and highlights their presence in the spiritual capital, Jerusalem. The term "dwelling" (katoikéō) suggests a settled or prolonged presence, rather than just transient visitors, amplifying the significance of their witness.
"devout men,"
This phrase qualifies the "Jews" previously mentioned, specifying their character. They were not just any Jews, but "devout men" (eulabḗs anḗr), indicating a deep piety, reverence for God, and serious commitment to their religious practices. This spiritual earnestness made them particularly receptive to the divine outpouring they were about to witness.
"out of every nation under heaven."
This is a crucial descriptive phrase that emphasizes the extraordinary geographical and ethnic diversity of the audience. It signifies that these devout Jews originated from virtually every corner of the known world, representing a vast array of languages and cultures. This detail is essential for understanding the immediate, global implications of the Holy Spirit's coming and the subsequent proclamation of the Gospel.
Literary Devices
The verse employs Hyperbole or Merism through the phrase "every nation under heaven." While not literally every single nation on earth was represented, the expression vividly conveys an immense and comprehensive global diversity, encompassing all known regions from which Jewish diaspora communities had originated. This serves to emphasize the truly universal scope of the gathering. Furthermore, the verse functions as powerful Foreshadowing (or Prolepsis), setting the stage for the global mission of the church that will unfold throughout the book of Acts. The immediate presence of people from "every nation" at the very inception of the church highlights God's immediate intention for the Gospel to transcend all geographical, linguistic, and ethnic boundaries, paving the way for the fulfillment of the Great Commission.
Theological and Thematic Connections
Acts 2:5 is a foundational verse for understanding the global nature of God's redemptive plan. It reveals that from the very moment of the church's birth, God's intention was for the Gospel to spread far beyond the confines of Jerusalem or even Judea. The presence of devout Jews from "every nation under heaven" demonstrates God's sovereign hand in gathering a diverse multitude who would become the initial carriers of the Good News back to their respective homelands. This immediate, international reach underscores the universal call of the Gospel and foreshadows the eventual inclusion of Gentiles into the family of God, breaking down barriers of ethnicity and nationality.
Reflection and Application
Acts 2:5 offers profound insights for contemporary believers, reminding us that the church was birthed with a global vision. The diversity of the audience at Pentecost challenges any ethnocentric or nationalistic tendencies within the church, compelling us to embrace and celebrate the rich tapestry of cultures and peoples that God desires to bring into His kingdom. This verse serves as a powerful impetus for global missions, urging us to actively participate in reaching "every nation under heaven" with the transformative message of the Gospel. It also highlights the importance of spiritual devotion and earnestness, as those who were "devout" were uniquely positioned to witness and receive the Spirit's outpouring. For us, this means cultivating a deep, reverent relationship with God, making us more sensitive to His Spirit's leading and more effective in our witness to a diverse world.
Questions for Reflection
FAQ
Was "every nation under heaven" meant literally?
While the phrase "every nation under heaven" (πᾶν ἔθνος τὸ ὑπὸ τὸν οὐρανόν) is a sweeping statement, it's generally understood as a hyperbole or a merism, signifying a vast and comprehensive representation of the known world at that time, rather than literally every single geopolitical nation on earth. The subsequent list in Acts 2:9-11 details specific regions and peoples, illustrating the breadth of this diversity. The intent is to convey that the audience was extraordinarily international, encompassing the full scope of the Jewish diaspora across the Roman Empire and beyond, thereby underscoring the universal reach of the Gospel message from its very beginning.
Christ-Centered Fulfillment
Acts 2:5, with its emphasis on "Jews, devout men, out of every nation under heaven," powerfully foreshadows the universal scope of Christ's redemptive work and the global mission of His church. Jesus Himself declared that He came not to abolish the Law or the Prophets but to fulfill them (Matthew 5:17). The gathering of diverse nations at Pentecost is a direct fulfillment of Old Testament prophecies that spoke of God's salvation extending to the ends of the earth and all peoples coming to worship Him (e.g., Isaiah 49:6). Jesus' Great Commission, given before His ascension, explicitly commanded His followers to "make disciples of all nations" (Matthew 28:19), a command directly enabled by the Spirit's outpouring and the immediate global reach seen in Acts 2:5. Ultimately, the presence of these diverse peoples points to Christ as the one in whom all nations will be blessed (Genesis 12:3), the Lamb of God who takes away the sin of the world (John 1:29), and the Savior who unites people from every tribe, tongue, people, and nation into one body (Revelation 5:9). The Pentecost event, initiated by the Spirit, reveals that Christ's kingdom is not bound by ethnic or geographical limitations but is for all who believe, fulfilling His global reign.