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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
Five Centuries of Reception
6 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.
For upon whom else have the universal nations believed, but upon the Christ who is already come? For whom have the nations believed,-Parthians, Medes, Elamites, and they who inhabit Mesopotamia, Armenia, Phrygia, Cappadocia, and they who dwell in Pontus, and Asia, and Pamphylia, tarriers in Egypt, and inhabiters of the region of Africa which is beyond Cyrene, Romans and sojourners, yes, and in Jerusalem Jews, and all other nations; as, for instance, by this time, the varied races of the Gµtulians, and manifold confines of the Moors, all the limits of the Spains, and the diverse nations of the Gauls, and the haunts of the Britons-inaccessible to the Romans, but subjugated to Christ, and of the Sarmatians, and Dacians, and Germans, and Scythians, and of many remote nations, and of provinces and islands many, to us unknown, and which we can scarce enumerate? In all which places the name of the Christ who is already come reigns, as of Him before whom the gates of all cities have been opened, and to whom none are closed, before whom iron bars have been crumbled, and brazen gates opened.
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.
And those who dwelt in Mesopotamia, and in Judea, and Cappadocia. In this place, Judea does not signify the entire nation but a part of it, that is, the tribe of Judah and Benjamin, to distinguish, namely, from Samaria, Galilee, Decapolis, and other regions in the same province. Although they all spoke one Hebrew language, each had its own distinctive way of speaking. Hence also Peter, during the Lord's Passion, was identified as a Galilean by his speech.
And those who inhabit Mesopotamia, and Cappadocia, Pontus and Asia, Phrygia and Pamphylia. These provinces which are named after Judea, indeed all speak Greek, but if they sounded nothing different from the custom of their homeland, they would not by any means be mentioned with such a subtle distinction of languages. Hence, the wondrous grace of the Spirit is to be seen in the apostles, which not only taught them the diversity of all languages, but also made the distinctiveness of properties in each language recognizable in their speech, according to the number of provinces that used it.
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Summary
Acts 2:9 begins a crucial enumeration of the diverse geographical origins of the devout Jews and proselytes gathered in Jerusalem for the Feast of Pentecost. This list underscores the global reach of the Jewish diaspora and sets the stage for the miraculous outpouring of the Holy Spirit, enabling the apostles to speak in various languages, and for the listeners to understand the Gospel message in their native tongues, signaling the universal scope of God's redemptive plan.
Context
Literary Context
Acts 2:9 is situated within Luke's detailed account of the Day of Pentecost, a foundational event in the birth of the Christian church. It immediately follows the description of the Holy Spirit's dramatic descent upon the apostles, empowering them to speak in other languages (Acts 2:1-4). The sudden, audible manifestation of this power draws a large, curious crowd (Acts 2:5-6). Verse 9, along with verses 10 and 11, serves as an extensive catalogue of the nationalities and regions represented among these onlookers, emphasizing the extraordinary nature of the linguistic miracle—that people from such disparate places could hear the apostles speaking in their own native dialects (Acts 2:8). This detailed list provides the empirical evidence for the miracle, setting the stage for Peter's subsequent sermon, which explains the theological significance of these events.
Historical & Cultural Context
The list of regions in Acts 2:9-11 vividly illustrates the vast extent of the Jewish diaspora during the first century CE. Jews had been dispersed across the known world for centuries, particularly after the Babylonian exile, establishing communities in various empires, including the Roman and Parthian. Pentecost (Shavuot), one of the three major pilgrimage festivals, drew devout Jews and proselytes from these distant lands back to Jerusalem. These pilgrims would have spoken a multitude of languages and dialects, making the miracle of tongues profoundly impactful. Parthia, Media, and Elam were powerful eastern kingdoms, often rivals of Rome, indicating that the Jewish presence extended beyond Roman imperial control. Mesopotamia, Judaea, Cappadocia, Pontus, and Asia represent a mix of eastern, local, and Roman provincial territories, highlighting Jerusalem's role as a spiritual magnet for Jews worldwide and the immense cultural and linguistic diversity present in the city.
Key Themes
The enumeration of peoples in Acts 2:9 contributes significantly to several overarching themes in Acts and the broader biblical narrative. Firstly, it powerfully illustrates the Universal Scope of the Gospel. The presence of "Parthians, and Medes, and Elamites," alongside those from Roman provinces and Judaea itself, demonstrates that God's message of salvation through Christ was never intended to be confined to one nation or people. This echoes the promise given to Abraham that all peoples on earth would be blessed through him and foreshadows the Great Commission to make disciples of all nations. Secondly, it highlights the Miracle of Understanding facilitated by the Holy Spirit. Despite their varied mother tongues, each person heard and understood the apostles speaking in their own language, as described in Acts 2:4 and Acts 2:11. This was a supernatural act of the Holy Spirit, bridging linguistic and cultural barriers. Finally, many commentators see this event as a powerful Reversal of Babel, where humanity was divided by language (see Genesis 11:7). At Pentecost, God used language to unite people under the message of the Gospel, demonstrating His power to overcome division.
Exposition and Analysis
Key Word Analysis
Of foreign origin, referring to an inhabitant of Parthia. Parthia was a powerful empire to the east of the Roman Empire, encompassing much of modern-day Iran and Iraq. The presence of Parthian Jews underscores the vast geographical spread of the Jewish diaspora beyond Roman control, indicating the global reach of the Pentecost event.
Of Hebrew origin (עֵילָם), referring to an inhabitant of Elam, an ancient civilization located east of Mesopotamia, in what is now southwestern Iran. Their inclusion further emphasizes the eastern, non-Roman, and ancient roots of some of the Jewish communities present.
From katá (down) and oikéō (to house), meaning to house permanently, i.e., to reside (literally or figuratively). This term emphasizes that these individuals were established residents of these regions, not merely transient travelers, highlighting the deep roots of the Jewish diaspora communities.
Verse Breakdown
"Parthians, and Medes, and Elamites,"
This opening phrase lists three major groups from the eastern empires, particularly those beyond the direct control of Rome. Parthia was a significant rival empire to Rome, while Media and Elam were ancient regions absorbed into larger empires but still retaining distinct identities. Their inclusion immediately signals the truly international and diverse nature of the crowd, extending the reach of the miracle beyond the immediate Roman sphere.
"and the dwellers in Mesopotamia,"
Mesopotamia, the land between the Tigris and Euphrates rivers (modern Iraq), was a historic center of Jewish life since the Babylonian exile. The term "dwellers" emphasizes their settled presence, indicating established Jewish communities from this ancient and influential region.
"and in Judaea, and Cappadocia, in Pontus, and Asia,"
This part of the verse shifts to regions within the Roman Empire, including Judaea itself, the homeland. Cappadocia, Pontus, and Asia (specifically the Roman province of Asia, covering western Asia Minor, modern Turkey) were significant Roman provinces with large Jewish populations. Their inclusion highlights the comprehensive representation of the Jewish world, from the heartland to the far-flung provinces, all gathered in Jerusalem.
Literary Devices
The primary literary device employed in Acts 2:9 (and extending to verses 10-11) is Enumeration. Luke meticulously lists the various geographical regions and peoples present, creating a detailed and comprehensive catalogue. This extensive listing serves to underscore the magnitude and universal scope of the miracle of tongues, providing undeniable evidence that people from across the known world were affected. Furthermore, this enumeration functions as a form of Merism, where the listing of diverse parts (specific regions) represents the whole (the entire Jewish diaspora and, by extension, all humanity). By naming these distinct places, Luke powerfully conveys that the Holy Spirit's outpouring was not limited to a single locality or ethnicity but was a global event. The sheer diversity of the list also carries Symbolism, foreshadowing the future global mission of the church and the breaking down of ethnic and linguistic barriers in the new covenant community.
Theological and Thematic Connections
Acts 2:9, with its diverse list of peoples, stands as a powerful theological statement about God's redemptive plan. It vividly demonstrates that from its very inception, the Christian faith was intended to transcend ethnic, linguistic, and geographical boundaries. This initial gathering of a global audience at Pentecost, hearing the Gospel in their own languages, is a foundational illustration of the universal call to salvation, echoing Old Testament prophecies that the Messiah would be a light to the Gentiles and that all nations would stream to Zion. It signifies the reversal of the divisions wrought by sin, particularly the linguistic confusion at Babel, and inaugurates a new era where the Spirit unites rather than divides, forming a new humanity in Christ. This event prefigures the ultimate gathering of God's people from every tribe, tongue, people, and nation around His throne.
Reflection and Application
The detailed list of nations in Acts 2:9 serves as a profound reminder that the Gospel is inherently universal and inclusive. It calls us to reflect on the nature of the church as a diverse body, united not by shared ethnicity or culture, but by the indwelling Holy Spirit and a common faith in Jesus Christ. For believers today, this passage challenges any tendency towards insularity or ethnocentrism within the church. It compels us to embrace and celebrate the rich tapestry of cultures and backgrounds that God brings into His family, recognizing that every nation and language group has a place in His kingdom. Furthermore, it encourages us to participate actively in cross-cultural ministry, whether locally or globally, trusting that the Holy Spirit continues to empower us to communicate the unchanging message of salvation effectively across linguistic and cultural barriers, just as He did on the Day of Pentecost. The Spirit's work then was to bridge divides, and His work now continues to be one of reconciliation and unity, drawing people from every corner of the earth into one body.
Questions for Reflection
FAQ
Why is this specific list of nations so important in the narrative of Acts?
The detailed enumeration of nations in Acts 2:9-11 is crucial for several reasons. Firstly, it provides undeniable evidence for the miraculous nature of the event. The fact that people from such diverse linguistic backgrounds—from the Parthian Empire in the East to Roman provinces in the West—all heard the apostles speaking in their native languages (as stated in Acts 2:8) underscores that this was a supernatural act of God, not mere babbling. Secondly, it immediately establishes the universal scope of the Gospel message. From its very inception, the Christian faith was demonstrated to be for "every nation under heaven" (Acts 2:5), signaling that God's plan of salvation was not confined to Israel but extended to all humanity. This sets the stage for the global mission of the church described throughout the book of Acts.
Did the apostles literally speak every language mentioned in this list?
The text indicates that the apostles were speaking in "other tongues, as the Spirit gave them utterance" (Acts 2:4). While it's unlikely each individual apostle spoke all the languages listed, the miracle was that the crowd, composed of people from each of these regions, heard and understood the message in their own native language. Acts 2:6 states, "every man heard them speak in his own language." This implies that the Holy Spirit enabled the apostles to communicate in a way that transcended linguistic barriers, whether through speaking multiple languages simultaneously, or through a miraculous understanding imparted to the hearers, or a combination thereof. The emphasis is on the divine enablement for the message to be universally intelligible.
Christ-Centered Fulfillment
The diverse gathering described in Acts 2:9, where people from across the known world witnessed the outpouring of the Holy Spirit and heard the Gospel, profoundly fulfills the redemptive work of Jesus Christ. His death and resurrection broke down the dividing wall of hostility between Jew and Gentile, creating "one new man" Ephesians 2:14-16. Pentecost, with its multi-ethnic audience, is the inaugural demonstration of this new reality. Jesus' commission to His disciples was to be His witnesses "unto the uttermost part of the earth" Acts 1:8, and the list of nations in Acts 2:9-11 immediately shows the Spirit empowering this global mission. This event is a foretaste of the ultimate kingdom of God, where Christ, the Lamb who was slain, has "redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation" Revelation 5:9. The unity in diversity displayed at Pentecost, facilitated by the Spirit, is a direct result of Christ's reconciling work, signaling that in Him, there is "neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, bond nor free: but Christ is all, and in all" Colossians 3:11. Thus, Acts 2:9 is not merely a geographical list but a powerful testament to the universal scope of Christ's salvific reign.