Acts 2:1

CHAPTER II.

The day of pentecost being arrived, and the disciples assembled,

the Holy Spirit descended as a mighty rushing wind, and in the

likeness of fiery tongues sat upon them; in consequence of

which, they were all enabled to speak different languages,

which they had never learned, 1-4.

An account of persons from various countries who there present,

and were astonished to hear the apostles declare the wonderful

works of God in their respective languages, 5-12.

Some cavil, 13,

and are confounded by Peter, who asserts that this work is of

God; and that thereby a most important prophecy was fulfilled,

14-21.

He takes occasion from this to preach Jesus to them, as the true

Lord and only Messiah, 22-36.

The people are alarmed and convinced, and inquire what they

shall do, 37.

He exhorts them to repent and be baptized in the name of Jesus,

that they may receive remission of sins and the gift of the

Holy Spirit, 38-40.

They gladly receive his word, about three thousand are baptized

and added to the Church in one day; they continue steadfast in

the apostles' doctrine and fellowship, 41, 42.

The apostles work many miracles; and the disciples have all

things in common, and live in a state of great happiness and

Christian fellowship, 43-47.

NOTES ON CHAP. II.

Verse Acts 2:1. When the day of pentecost was fully come] The feast of pentecost was celebrated fifty days after the passover, and has its name πεντηκοστη from πεντηκοντα, fifty, which is compounded of πεντε, five, and ηκοντα, the decimal termination. It commenced on the fiftieth day reckoned from the first day of unleavened bread, i.e. on the morrow after the paschal lamb was offered. The law relative to this feast is found in Acts 23:15; Acts 23:16, in these words: And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering; seven Sabbaths shall be complete: even unto the morrow after the seventh Sabbath shall ye number fifty days. This feast was instituted in commemoration of the giving the law on Mount Sinai; and is therefore sometimes called by the Jews, שמחת תורה shimchath torah, the joy of the law, and frequently the feast of weeks. There is a correspondence between the giving of the law, which is celebrated by this feast of pentecost, together with the crucifixion of our Lord, which took place at the passover, and this descent of the Holy Spirit, which happened at this pentecost.

1. At the passover, the Israelites were delivered from Egyptian bondage: this was a type of the thraldom in which the human race were to Satan and sin.

2. At the passover Jesus Christ, who was typified by the paschal lamb, was sacrificed for the sin of the world, and by this sacrifice redemption from sin and Satan is now procured and proclaimed.

3. On the pentecost, God gave his law on Mount Sinai, accompanied with thunderings and lightnings. On the pentecost, God sent down his Holy Spirit, like a rushing mighty wind; and tongues of fire sat upon each disciple, in order that, by his influence, that new law of light and life might be promulgated and established. Thus, the analogy between the Egyptian bondage and the thraldom occasioned by sin - the deliverance from Egypt, and the redemption from sin - the giving of the law, with all its emblematic accompaniments, and the sending down the Holy Spirit, with its symbols of light, life, and power, has been exactly preserved.

4. At the Jewish passover, Christ was degraded, humbled, and ignominiously put to death: at the following festival, the pentecost, he was highly glorified; and the all conquering and ever during might of his kingdom then commenced. The Holy Spirit seems to have designed all these analogies, to show that, through all preceding ages, God had the dispensation of the Gospel continually in view; and that the old law and its ordinances were only designed as preparatives for the new.

They were all with one accord in one place.] It is probable that the ALL here mentioned means the one hundred and twenty spoken of Acts 1:15, who were all together at the election of Matthias. With one accord, ομοθυμαδον; this word is very expressive: it signifies that all their minds, affections, desires, and wishes, were concentred in one object, every man having the same end in view; and, having but one desire, they had but one prayer to God, and every heart uttered it. There was no person uninterested - none unconcerned - none lukewarm; all were in earnest; and the Spirit of God came down to meet their united faith and prayer. When any assembly of God's people meet in the same spirit they may expect every blessing they need.

In one place. - Where this place was we cannot tell: it was probably in the temple, as seems to be intimated in Acts 2:46, where it is said they were daily ὁμοθυμαδον εν τῳ ἱερῳ, with one accord in the temple; and as this was the third hour of the day, Acts 2:15, which was the Jewish hour of morning prayer, as the ninth hour was the hour of evening prayer, Acts 3:1, it is most probable that the temple was the place in which they were assembled.