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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
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
"Behold, are not all these which speak Galileans?" For indeed this was confessed. "And how hear we" so much did the sound alarm them. "Every man in our own tongue," etc. for it found the greater part of the world assembled there.
Since the event had taken place in a house, of course they came together from without. The multitude was confounded: was all in commotion. They marvelled; "Because that every man heard them speak in his own language. And they were amazed," it says, "and marvelled, saying one to another, Behold, are not all these which speak Galileans?" They immediately turned their eyes towards the Apostles.
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Summary
Acts 2:7 powerfully captures the immediate, astonished reaction of the diverse crowd in Jerusalem to the miraculous outpouring of the Holy Spirit on the Day of Pentecost. As the disciples, perceived as ordinary Galileans, began speaking in various foreign languages, the onlookers were utterly bewildered, questioning how such uneducated provincials could possess such profound linguistic abilities, thereby underscoring the supernatural nature of the event.
Context
Literary Context
This verse is situated immediately after the dramatic manifestation of the Holy Spirit, where the sound of a rushing mighty wind filled the house, cloven tongues as of fire rested on each disciple, and they began to speak in other tongues as the Spirit gave them utterance (Acts 2:1-4). The preceding verses describe the gathering of devout Jews from every nation under heaven, residing in Jerusalem (Acts 2:5), and the subsequent commotion caused by the sound, drawing a multitude together (Acts 2:6). Acts 2:7 then presents the crowd's initial, incredulous reaction, setting the stage for Peter's Pentecost sermon, which begins to explain the meaning of these unprecedented events (Acts 2:14-41). The question posed in this verse highlights the perceived incongruity between the speakers' origins and their miraculous abilities, emphasizing the divine origin of the phenomenon.
Historical & Cultural Context
The Day of Pentecost (Shavuot) was one of the three major annual pilgrimage festivals for Jews, drawing devout individuals from across the Roman Empire and beyond to Jerusalem (Deuteronomy 16:16). This explains the presence of the "multitude" mentioned in Acts 2:6, comprising people from diverse linguistic backgrounds, as detailed in Acts 2:9-11. Galileans were often viewed with a degree of disdain by the more educated and culturally refined Judeans, who considered them provincial, less sophisticated, and sometimes even religiously lax. The region of Galilee was known for its mixed population of Jews and Gentiles, and its inhabitants spoke with a distinctive Aramaic accent, making their sudden fluency in a multitude of foreign languages utterly astonishing and inexplicable by natural means to the Jerusalemites. This cultural prejudice adds weight to the crowd's rhetorical question, emphasizing their bewilderment.
Key Themes
Acts 2:7 contributes significantly to several key themes within the book of Acts and the broader New Testament narrative. Firstly, it powerfully underscores the Divine Empowerment of the Holy Spirit, demonstrating that God equips ordinary people for extraordinary tasks, transcending their natural limitations. Secondly, it highlights the Miraculous Nature of God's Work, presenting an undeniable sign that defied human explanation and pointed directly to a supernatural intervention. This miraculous display serves as a foundational event for the nascent church. Thirdly, the event foreshadows the Breaking of Barriers—linguistic, cultural, and social—as the gospel message is now proclaimed in a way that transcends the traditional boundaries of Israel, signaling its universal reach to "every nation under heaven" (Acts 2:5). This theme of universal access to the gospel is central to the book of Acts, culminating in the worldwide mission of the church (Acts 1:8).
Exposition and Analysis
Key Word Analysis
From ek (out of) and hístēmi (to stand), meaning literally "to stand out of oneself" or "to be out of wits." It conveys a state of profound shock, astonishment, or bewilderment, suggesting that the observers were so overwhelmed by the phenomenon that they were beside themselves, unable to comprehend what they were witnessing through natural reasoning.
Derived from thaûma (a wonder), this word signifies a deep sense of wonder, admiration, or astonishment. While similar to exístēmi, it often implies a more sustained and reflective state of awe, indicating that the crowd was not merely momentarily shocked but continued to ponder and be deeply impressed by the extraordinary event.
This term refers to inhabitants of Galilee, a region in northern Israel. Culturally, Galileans were often looked down upon by Judeans as less sophisticated, less educated, and more provincial. The crowd's emphasis on the speakers being "Galilaeans" highlights the perceived incongruity between their humble origin and their sudden, miraculous linguistic abilities, thereby underscoring the supernatural nature of the event.
Verse Breakdown
"And they were all amazed and marvelled,"
This phrase describes the collective, intense reaction of the multitude. The use of two strong verbs, "amazed" and "marvelled," emphasizes the depth of their astonishment and wonder, indicating a profound emotional and intellectual disorientation in the face of the inexplicable phenomenon.
"saying one to another,"
This indicates that the astonishment was not a solitary experience but led to immediate, communal discussion and questioning among the crowd members. It suggests a shared sense of bewilderment and an attempt to collectively make sense of what was happening.
"Behold, are not all these which speak Galilaeans?"
This is a rhetorical question that expresses the core of their incredulity. The interjection "Behold" (Greek: idoú) draws attention to the obvious, while the question itself highlights the perceived impossibility of Galileans—known for their provincialism and lack of formal education—possessing such diverse linguistic skills. It implicitly challenges any natural explanation for the phenomenon, pointing towards a supernatural cause.
Literary Devices
Acts 2:7 employs several powerful literary devices. The most prominent is the Rhetorical Question, "Behold, are not all these which speak Galilaeans?" This question is not posed to elicit information but to express the crowd's profound incredulity and to underscore the seemingly impossible nature of the event from a human perspective. It serves to highlight the divine intervention, as no natural explanation could account for Galileans speaking in so many foreign languages. There is also an element of Irony present; those who were culturally looked down upon (the Galileans) are precisely the ones God chooses to use as instruments for this miraculous display, subverting societal expectations and emphasizing God's ability to use the humble for His glorious purposes. Furthermore, the use of two strong verbs, "amazed" and "marvelled," creates Emphasis, intensifying the description of the crowd's reaction and conveying the overwhelming nature of the Pentecost experience.
Theological and Thematic Connections
Acts 2:7 serves as a pivotal moment, affirming the divine origin of the Pentecost event and its profound implications for God's redemptive plan. The crowd's astonishment at "uneducated" Galileans speaking in diverse tongues underscores the supernatural power of the Holy Spirit, demonstrating that God's work transcends human limitations and societal expectations. This miraculous communication not only validated the disciples' message but also symbolized the breaking down of linguistic and cultural barriers, foreshadowing the universal reach of the gospel. It reveals God's intention to gather a people for Himself from every tribe, tongue, and nation, initiating the global mission of the church.
Reflection and Application
Acts 2:7 invites us to consider the profound and often surprising ways God chooses to work in the world. The crowd's astonishment at the Galileans' miraculous speaking highlights that God's power is not limited by human education, social standing, or perceived ability. This should inspire us to embrace our own callings, recognizing that it is the Holy Spirit who empowers us for ministry, not our inherent talents alone. The initial confusion and wonder of the crowd also serve as a reminder that genuine encounters with God's power often defy our expectations and challenge our preconceived notions, leading to undeniable conviction. For the church today, this verse underscores the Holy Spirit's essential role in empowering evangelism and mission, enabling the message of salvation to transcend cultural and linguistic divides, just as it did on that first Pentecost in Jerusalem. We are called to be open to God's surprising and extraordinary ways of working, trusting that He can use anyone, anywhere, to proclaim His truth.
Questions for Reflection
FAQ
Why were the speakers specifically identified as "Galilaeans"?
The identification of the speakers as "Galilaeans" is crucial because it highlights the miraculous nature of the event. Galileans were generally perceived by the more sophisticated Judeans in Jerusalem as provincial, less educated, and culturally inferior, often speaking with a distinctive accent. The idea that these "unsophisticated" individuals could suddenly speak fluently in a multitude of foreign languages was utterly astounding and defied any natural explanation. This rhetorical question in Acts 2:7 serves to underscore that the linguistic ability was not a result of human learning or skill but a direct, supernatural empowerment by the Holy Spirit. It emphasizes that God uses ordinary people in extraordinary ways to accomplish His purposes.
Christ-Centered Fulfillment
Acts 2:7, with its depiction of the crowd's astonishment at the Galileans speaking in diverse tongues, finds its Christ-centered fulfillment in the universal scope of the gospel inaugurated by Jesus Christ. The miraculous breaking of linguistic barriers on Pentecost is a direct consequence of Christ's finished work on the cross and His subsequent ascension, leading to the outpouring of the promised Holy Spirit (Acts 2:33). Jesus's Great Commission commanded His disciples to "go and make disciples of all nations" (Matthew 28:19), and the Pentecost event demonstrates the divine enabling for this global mission. The Spirit's empowerment of "uneducated" Galileans to speak in the languages of the world foreshadows the truth that in Christ, there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). The unified proclamation of God's mighty works in diverse tongues points to Christ as the one who breaks down "the dividing wall of hostility" (Ephesians 2:14), creating a new humanity from every nation, united by the Spirit through faith in Him. This event is a powerful testament to the fact that Christ's redemption is for all peoples, transcending every human barrier, and His Spirit empowers His followers to carry this message to the ends of the earth (Acts 1:8).