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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
Two Centuries of Reception
4 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.
Was it that the speakers expressed what they had to say in the diverse discourse of every language, or, when there were hearers of diverse nations, each of them would perceive what they heard in terms of his own language and would grasp the meaning of that one and the same discourse which had been uttered by the apostle?
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 2:8 captures the profound astonishment of the diverse crowd gathered in Jerusalem for Pentecost, as they witnessed Galilean disciples speaking fluently in the native languages of various nations. This verse highlights the miraculous nature of the Holy Spirit's outpouring, where each individual heard the gospel message in their own "tongue," underscoring God's immediate and personal communication with humanity across linguistic barriers.
Context
Literary Context
Acts 2:8 is situated within the dramatic narrative of Pentecost, following the powerful descent of the Holy Spirit upon the apostles and other believers in Acts 2:1-4. This divine empowerment enabled them to speak in "other tongues." Immediately preceding this verse, the text describes a large, international crowd of devout Jews who had gathered in Jerusalem for the Feast of Weeks. Upon hearing the commotion, they converged and were utterly bewildered, marveling that these Galileans were speaking in their native languages, as articulated in Acts 2:6-7. The question posed in Acts 2:8 is the culmination of their initial shock and confusion, setting the stage for Peter's Spirit-empowered sermon that follows, beginning in Acts 2:14.
Historical & Cultural Context
The event takes place during the Jewish Feast of Pentecost (Shavuot), one of the three major pilgrimage festivals, which drew devout Jews from across the Roman Empire and beyond to Jerusalem. This explains the presence of the "every nation under heaven" mentioned in Acts 2:5. The Roman Empire was a melting pot of cultures and languages, with Aramaic and Greek being common lingua francas, but local dialects and native tongues were still deeply ingrained in people's identities. For these pilgrims, hearing their specific regional language spoken by Galileans—who were often looked down upon for their provincial dialect—was not just surprising but deeply personal and religiously significant. This linguistic diversity underscored the universal reach of God's message, breaking through the barriers of a fragmented world.
Key Themes
The verse powerfully contributes to several key themes in Acts. Firstly, it exemplifies Divine Empowerment, showcasing the immediate and tangible effect of the Holy Spirit's indwelling, enabling ordinary believers to transcend natural limitations for God's purposes. This was not mere ecstatic utterance but intelligible communication in diverse human languages, serving as a clear sign. Secondly, it highlights the Universal Reach of the Gospel, demonstrating that the message of salvation in Christ is intended for all peoples, regardless of their linguistic or ethnic background, anticipating the global mission of the church as prophesied by Jesus in Acts 1:8. Finally, the event serves as a Miraculous Sign, drawing attention to God's active presence and validating the apostles' message. This undeniable miracle compelled a diverse audience to listen to Peter's sermon, leading to the conversion of thousands, as recorded in Acts 2:41.
Exposition and Analysis
Key Word Analysis
G191; A primary verb meaning "to hear" in various senses, including to give audience, come to the ears, hearken, be noised, be reported, or understand. In this context, it emphasizes the active and clear perception of sound, indicating that the crowd did not just hear noise, but understood intelligible speech in their own languages.
G1258; From dialégomai (to converse); refers to a mode of discourse, specifically a "dialect" or distinct language. This word is crucial as it clarifies that the miracle involved actual, identifiable human languages, not an unintelligible spiritual language. It underscores the precise nature of the communication, directly addressing the native linguistic identity of the listeners.
G1080; From a variation of génos (race, kin); to procreate, bear, beget, or be born. Here, it refers to the place or language in which one was born, emphasizing the deep, innate connection between an individual's identity and their native language. Hearing the gospel in the language "wherein we were born" made the message profoundly personal and accessible to each listener.
Verse Breakdown
"And how hear we"
This opening phrase expresses profound astonishment and incredulity. It is a rhetorical question, not seeking an answer, but conveying the utter bewilderment of the crowd. They are not asking how it is physically possible, but rather expressing their shock that such an unprecedented event is occurring. It highlights the unexpected and supernatural nature of the phenomenon.
"every man in our own tongue"
This clause emphasizes the individual and personal nature of the miracle. "Every man" (G1538, hékastos) signifies that the experience was tailored to each person present from the diverse nations. The phrase "our own tongue" (G2257, hēmōn + G2398, ídios + G1258, diálektos) underlines that the language heard was their specific, native dialect, deeply familiar and personally resonant, rather than a generic or foreign language.
"wherein we were born?"
This concluding phrase deepens the personal connection, linking the language directly to their place of origin and identity. The language of one's birth is often the most fundamental and intimate form of communication. For the message of God to be heard in this most personal of ways underscored its divine origin and its universal, yet individually tailored, relevance.
Literary Devices
The verse employs several powerful literary devices. The most prominent is Rhetorical Question, "And how hear we every man in our own tongue, wherein we were born?" This question is not posed to elicit information but to express the profound astonishment, incredulity, and wonder of the crowd. It emphasizes the inexplicable nature of the miracle from a human perspective. There is also an element of Irony at play: uneducated Galileans are speaking in sophisticated foreign languages, while the educated, diverse crowd, who should understand these languages, are utterly baffled by how it is happening. Furthermore, the event itself functions as a powerful Symbolism, representing a reversal of the Tower of Babel (Genesis 11), where language was divided to scatter humanity. Here, language is miraculously bridged to unite humanity under the gospel, foreshadowing the global reach of the church. The phrase "every man" also carries a subtle Hyperbole, indicating a vast and representative diversity rather than a literal enumeration of every single individual present.
Theological and Thematic Connections
Acts 2:8 is a pivotal moment in salvation history, marking the inauguration of the church's global mission. Theologically, it demonstrates God's profound desire for all humanity to hear and understand His truth. The miracle of Pentecost, with its reversal of linguistic barriers, signifies the breaking down of divisions that separate people, mirroring the reconciling work of Christ on the cross. It underscores that the Holy Spirit empowers believers not only for personal transformation but also for effective, cross-cultural witness. This event foreshadows the ultimate gathering of a redeemed people "from every tribe and language and people and nation" before God's throne, united by the gospel.
Reflection and Application
The miracle of Acts 2:8 profoundly reminds us that God is deeply committed to communicating His truth in a way that is accessible and personal to every individual. Just as the Holy Spirit enabled the disciples to transcend linguistic barriers, He continues to empower believers today to share the gospel effectively across cultural divides. This calls the church to prioritize clarity and contextualization in its communication, ensuring that the message of Christ resonates deeply with diverse audiences, whether through translation, cultural sensitivity, or simply clear, understandable language. It challenges us to move beyond our comfort zones and embrace God's global vision for humanity, recognizing that the Spirit breaks down walls, not builds them. Our mission is to ensure that "every man" can hear the "wonderful works of God" in a way that speaks directly to their heart and identity.
Questions for Reflection
FAQ
What was the nature of the "tongues" spoken on the Day of Pentecost?
The "tongues" spoken on the Day of Pentecost, as described in Acts 2, were actual, discernible human languages or dialects. The Greek word used, diálektos (G1258), specifically refers to a distinct language or manner of speech belonging to a particular region or people. The astonishment of the crowd stemmed from hearing Galileans speaking fluently in the native languages of Parthians, Medes, Elamites, and many others listed in Acts 2:9-11. This was not an unintelligible ecstatic utterance, but a miraculous ability to communicate the "wonderful works of God" in languages previously unknown to the speakers, making the gospel immediately accessible to a diverse international audience.
Christ-Centered Fulfillment
The miracle of Pentecost, highlighted in Acts 2:8, finds its profound Christ-centered fulfillment in the person and work of Jesus. The outpouring of the Holy Spirit, which enabled this miraculous multilingual communication, was the direct fulfillment of Christ's promise to His disciples before His ascension, as recorded in Acts 1:8 and John 14:16-17. Jesus, through His death and resurrection, secured the gift of the Spirit, who then empowered His followers to extend His redemptive message to "the ends of the earth." The breaking down of linguistic barriers at Pentecost is a powerful demonstration of Christ's work to dismantle all dividing walls between humanity, as described in Ephesians 2:14, creating one new humanity united in Him. The diverse multitude hearing the gospel in their own tongues points to Christ as the universal Savior, whose sacrifice is sufficient for all peoples, tribes, and nations, gathering them into His one body, the Church, under His headship. This event initiates the global mission commissioned by Christ in Matthew 28:19-20, ensuring that every person, in their own unique context, can hear and respond to the good news of salvation through Him.