Exegetical and Hermeneutical Commentary of Acts 2:2

And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

2. And suddenly there came a sound from heaven as of a rushing mighty wind ] Rather, of the rushing of a mighty wind, lit., of a mighty wind borne along. The verb employed to express the rushing of the wind is used by St Peter (2 Eph 1:17-18) of “the voice which came from heaven” at the Transfiguration, also (Act 1:21) of the gift of prophecy, and the motion of the prophets by the Holy Ghost.

Fuente: The Cambridge Bible for Schools and Colleges

And suddenly – It burst upon them at once. Though they were waiting for the descent of the Spirit, yet it is not probable that they expected it in this manner. As this was an important event, and one on which the welfare of the church depended, it was proper that the gift of the Holy Spirit should take place in some striking and sensible manner, so as to convince their own minds that the promise was fulfilled, and so as deeply to impress others with the greatness and importance of the event.

There came a sound – echos. This word is applied to any noise or report. Heb 12:19, the sound of a trumpet; Luk 4:37, The fame of him, etc. Compare Mar 1:28.

From heaven – Appearing to rush down from the sky. It was suited, therefore, to attract their attention no less from the direction from which it came, than on account of its suddenness and violence. Tempests blow commonly horizontally. This appeared to come from above; and this is all that is meant by the expression. from heaven.

As of a rushing mighty wind – Literally, as of a violent blast borne along – pheromenes – rushing along like a tempest. Such a wind sometimes borne along so violently, and with such a noise, as to make it difficult even to hear the thunder in the gale. Such appears to have been the sound of this remarkable phenomenon. It does not appear that there was any wind, but the sudden sound was like such a sweeping tempest. It may be remarked, however, that the wind in the sacred Scriptures is often put as an emblem of a divine influence. See Joh 3:8. It is invisible, yet mighty, and thus represents the agency of the Holy Spirit. The same word in Hebrew ruwach and in Greek pneuma is used to denote both. The mighty power of God may be denoted also by the violence of a tempest, 1Ki 19:11; Psa 29:1-11; Psa 104:3; Psa 18:10. In this place the sound as of a gale was emblematic of the mighty power of the Spirit, and of the effects which his coming would accomplish among people.

And it filled – Not the wind filled, But the sound. This is evident:

1. Because there is no affirmation that there was any wind.

(2)The grammatical structure of the sentence will admit no other construction. The word filled has no nominative case but the word sound: and suddenly there was a sound as of a wind, and (the sound) filled the house. In the Greek, the word wind is in the genitive or possessive case. It may be remarked here that this miracle was really far more striking than the common supposition makes it to have been. A tempest would have been terrific. A mighty wind might have alarmed them. But there would have been nothing unusual or remarkable in this. Such things often happened; and the thoughts would have been directed of course to the storm as an ordinary, though perhaps alarming occurrence. But when all was still; when there was no storm, no wind, no rain, no thunder, such a rushing sound must have arrested their attention, and directed all minds to a phenomenon so unusual and unaccountable.

All the house – Some have supposed that this was a room in or near the temple. But as the temple is not expressly mentioned, this is improbable. It was probably the private dwelling mentioned in Act 1:13. If it be said that such a dwelling could not contain so large a multitude as soon assembled, it may be replied that their houses had large central courts (See the notes on Mat 9:2), and that it is not affirmed that the transactions recorded in this chapter occurred in the room which they occupied. It is probable that it took place in the court and around the house.

Fuente: Albert Barnes’ Notes on the Bible

Act 2:2-3

And suddenly there came a sound from heaven.

The sound from heaven an answer to prayer

The united prayer of the apostles was a cry to heaven, well pleasing to God, and this sound was a delightful answer and counter-cry from heaven; thus was this at the same time an echo. So faithful is God to His children, their cry presses into heaven to His heart, and there results from that the return of prayer from heaven (Apostolic Pastor.)

The echo

Our truest prayers are but the echo of Gods promises. Gods best answers are the echo of our prayers. As in two mirrors set opposite to each other, the same image is repeated over and over again, the reflection of a reflection, so here, within the prayer, gleams an earlier promise, within the answer is mirrored the prayer. (A. Maclaren, D. D.)

Symbols of the Spirit

The Holy Ghost as–

I. wind. In His–

1. Secret coming.

2. Powerful shaking.

3. Purifying blowing.

4. Soft refreshing.

II. fire. In His–

1. Bright shining.

2. Genial warming.

3. Destructive burning.

4. Rapid spreading. (Gerok.)

Pentecostal seasons

1. That came in fulfilment of Divine promises–the promises of the Old Testament.

2. The first Pentecostal season came, also, in direct answer to prayer–united, earnest prayer.

3. Yet further, the first Pentecostal season came to meet urgently and profoundly felt necessities.

4. Then, lastly, the first Pentecost, in its immediate results, was a special and very extraordinary revelation of the Holy Spirits power in the souls of men. It demonstrated at once His presence as the great Convincer and Renewer, and the ease with which He could change the hearts of men and dispose them to welcome Christ and the great salvation. (Ray Palmer, D. D.)

Whitsunday

I. The essential virtue of the Divine communication. They were all filled with the Holy Ghost. What is it that God does for us when He thus acts upon us? He has, in His heavenly wisdom and in His parental love, left a way open between Himself and ourselves by which He can act upon us not indirectly, but directly, not mediately, but immediately; this is by the gentle, gracious, efficient action of His own Spirit on our spirit.

1. It is surely natural that He should do so; most likely, most credible it is that the Infinite Father of mankind should, while giving to His children a large measure of freedom, responsibility, and so of spiritual dignity, hold Himself free to touch, to quicken, to restrain, to incite, to restore, to ennoble.

2. It is surely desirable in the last degree that He should do so. Whence, otherwise, should we gain the spiritual force which gives life to the dying, energy to the languishing, sanctity and peace to the stained and struggling spirit?

II. Its manifestations.

1. This manifestation was remarkable; it excited a large amount of attention.

2. It was also beneficent.

3. It will be abundantly evident to all that God is with us and in us; our new and nobler life will make that clear, and will not only invite but compel attention.

4. And the influence will be beneficial; we shall lead mens thoughts upwards, Godwards.

III. The conditions under which we may look for the Divine outpouring. (W. Clarkson, B. A.)

Pentecost

The crucifixion coincided with the Passover; the resurrection with the feast of the first-fruits; the giving of the Spirit with the feast of the gathering in of the harvest. There was another application of the feast which had come into force in the time of our Lord, according to which the day of Pentecost commemorated the giving of the law. Whilst Jews were rejoicing over a law which could not give righteousness, because it could not give life, the little band of Christians were being vitalised and sanctified by the descent of the Divine Spirit. The whole difference between a dispensation of hard law, with all its burdens and impotence, and that of a living spirit, with all its buoyancy and power, is expressed by the occurrence of the Jewish festival and the Christian miracle in the same city at the same hour. The incident as it lies before us has three distinct steps, the keeping well apart of which is necessary in order either rightly to conceive the external features or to apprehend the spirit and meaning of the scene. These three are the symbols and precursors of the gift; the gift itself; and its consequences. The first and the last are transient, the central one is permanent. When the symbols had prepared the hearts there came the actual bestowment, and on it followed the speaking with tongues.

I. We have, first, then, to consider the transient symbols of the abiding gift. Now the story is often somewhat erroneously conceived, and it may be worth our while to try to get a clear idea of what really was seen and heard before we ask what was meant thereby. We are to conceive, then, of the whole group of 120 disciples gathered together in their usual place of resort, possibly the very same upper chamber as that in which He had said, If I depart I will send Him unto you; and there waiting, with the tension of expectation, which the wondrous events through which they had passed and the closing promises of their Master had now made to be the habitual attitude of their spirits–waiting in concord, hope, and prayer. And what, I suppose, happened was this. The rushing wind came and passed, the mass as of fire flashed and glowed and parted yet remaining united, and hovered over their heads and disappeared. And then they were filled with the Spirit, and then they spake with tongues. And after that the multitude entered, and heard no wind, and saw no fire, and only discerned that the men were filled with the Holy Ghost because they heard them speak with tongues. The symbols, therefore, were simply intended as premonitory of what was immediately to ensue, and as preparing the disciples for the gift by quickened anticipation and attention and insight. The signification of the symbols needs little elucidation. The Hebrew, Greek, Latin, German, English, and other tongues express the immaterial part of man by analogous words, having the original meaning of breathing or breath. The breath is the life, and the symbol, inherent in the word spirit, carries the truth that the gift at Pentecost was, in its deepest conception, the communication of a Divine life. We are forgiven and accepted in order that a new Divine life may be imparted to us, and we get heaven because that life has been imparted. I need not remind you how there are subordinate felicities and beauties in this emblem, which, however, must never be allowed to disturb the prominence given to the central idea in it, such as those which our Lord hinted at when He said, The wind bloweth where it listeth; thou hearest the sound thereof, but canst not tell whence it cometh nor whither it goeth. The depth and mystery of the source, the height and mysterious glory of the end, the liberty wherewith it makes them who possess it free when the impulses of the spirit are in harmony with the commandments of the Lord–all these things, and many more, are suggested by this great metaphor. Nor must we forget how the same motion of the same atmosphere stirs the young leaves on the summer trees and fans the hot cheek, and, gathering force, devastates cities and sweeps all before it. The variety in the operations and the might of the agent are wonderfully expressed in the symbol. The fire that parted itself into flames, and yet was all one, howsoever divided, is, too, a familiar emblem which needs little expansion. Fire is death; but fire is life too. And it is the vital, quickening, purifying, transforming energy of fire, not its consuming and annihilating force, which is expressed for us in this emblem. We speak of warm affections, fiery impulses, hearts glowing, spirits flaming with zeal, and metaphors of the like sort. Where Gods Spirit is there will be no coldness; where His Spirit is there will be no dead, hard obstinacy, as of black coal and green, smoky wood; where His Spirit is it will turn all into its own fiery likeness; and out of the most unpromising material will evoke shooting flames that aspire upwards to their source. The condition of all goodness is enthusiasm, and the author of all holy enthusiasm is that fiery Spirit which will sit upon each of us.

II. That brings me to the second stage here–viz., The abiding gift. Let us take the liberty of inverting the words of the clause which describes it. They were all filled with the Holy Ghost. Holy Ghost. That designation, coupled with the other which is kindred to it, the Spirit of Truth, makes the difference between the sobriety of the Christian idea of inspiration, and the extravagances and immoralities which have honeycombed all other forms of belief that God breathes Himself into men. If Christian people would only remember that all high-flying pretences to spiritual illumination and eminent religiousness and endowments are to be measured by this sharp test, Do they make better men? there would have been less to weep over in some pages of the history of the Church; and men would have been saved from fancying that any spirit is a spirit of God unless the manifestations of it are love, joy, peace, righteousness. Let us remember, They were all filled with the Holy Ghost. Further, mark the abundance of the gift. The word filled is not to be passed lightly, as if it were merely a favourite phrase of Lukes. It cannot mean anything else than that a man, according to the height of his capacity to receive, was under the influence of that Divine Spirit, and that all the nature–thought, affection, will, practical energy–in all its manifestations, in daily life and common secular things, as well as in waiting on God in prayer and what we call religious exercises, was an inspired nature. Filled with the Holy Ghost! Filled? And most of us have a little drop in the bottom of the reservoir; a trickle of water down the dry bed; a cats-paw of wind that dies before it moves the flapping sails; a spark of fire in one corner of a cold grate. And we talk about being filled with the Spirit! And then there is the universality of the gift. They were all. Not the eleven apostles only, as people sometimes fancy, but the whole 120 of them. Now, then, Christian people, if any man have not the Spirit of Christ, he is none of His.

III. Lastly, notice the transient results of the abiding gift. That speaking with tongues, the supernatural expression of Christian truth and devout emotion, in languages learned by no ordinary method, lasted but for a little while. What was its significance? It was a lesson, at the beginning, of the universal adaptation and intention of Christs work and gift. It was a lesson of the solemn duty of the Church in all lands, and to all ages. But beyond that, there is another lesson which I desire to leave on your hearts. They were all filled with the Holy Ghost, and they began to speak. Of course! Christian people who have learned with any passionate affection to love, and with any depth of intelligence to understand, Christ and His gospel, must needs speak it forth. Do you see to it that you, first of all, receive, and then you will not be lacking in the impulse to impart, that great gift. There is only one way to get that Pentecostal gift. The precursors of it in the upper room are the precursors of it still. Patient hope, expectance, concord, prayer. These brought Pentecost, and these will bring the Spirit. (A. Maclaren, D. D)

The fourfold symbols of the Spirit

(text and verse 17; and 1Jn 2:20):–Wind, fire, water, oil–these four are constant Scriptural symbols for the Spirit of God. In our texts we have the breath, the fire, the water, and the anointing oil of the Spirit to all Christian souls.

I. a rushing mighty wind. Spirit is breath. Wind is but air in motion. Breath is the synonym for life. Spirit and life are two words for one thing. So in the rushing mighty wind, we have the highest work of the Spirit–the communication of a new and supernatural life.

1. We are carried back to the vision of the valley of dry bones. It is the Spirit that quickeneth. The Scripture treats us all as dead, being separated from God. They which believe on Christ receive the Spirit, and thereby receive the life which He gives, or are born of the Spirit, who is the Spirit of life.

2. Remember, that which is born of the Spirit is spirit. If there be life given it must be kindred with the life which is its source.

(1) The wind bloweth where it listeth. That spiritual life, both in the Divine source and in the human recipient, is its own law. The wind has its laws, but these are so complicated and undiscovered that it has always been the symbol of freedom, and poets have spoken of the winds as chartered libertines; and free as the air has become a proverb. So that Divine Spirit is limited by no human conditions or laws. Just as the lower gift of genius is above all limits of culture or position, and falls on a wool-stapler in Stratford-on-Avon, or on a ploughman in Ayrshire, so the Spirit follows no lines that churches or institutions draw. It falls upon an Augustinian monk in a convent, and he shakes Europe. It falls upon a tinker in Bedford gaol, and he writes Pilgrims Progress. It falls upon a cobbler in Kettering, and he founds modern Christian missions. And so the life that is derived from the Spirit is its own law. The Christian conscience, touched by the Spirit of God, owes allegiance to no regulations or external commandments laid down by man. Under the impulse of the Divine Spirit, the human spirit listeth what is right, and is bound to follow the promptings of its highest desires. Those men only are free as the air who are vitalised by the Spirit of the Lord, for where the Spirit of the Lord is, there, and there alone, is liberty.

(2) In this symbol there lies also the idea of power. The wind was not only mighty but borne onward–fitting type of the strong impulse by which holy men spake as they were borne onward (the word is the same) by the Holy Ghost. There are diversities of operations, but it is the same breath which sometimes blows in the softest pianissimo that scarcely rustles the summer woods in the leafy month of June, and sometimes storms in wild tempest that dashes the seas against the rocks. The history of the world since has been a commentary upon these words. With viewless, impalpable energy the mighty breath of God swept across the ancient world and laid paganism low. A breath passed over the whole civilised world, like the breath of the west wind upon the glaciers in the spring, melting the thick-ribbed ice, and wooing forth the flowers, and the world was made over again. In our own hearts and lives this is the one power that will make us strong and good. As many as are impelled by the Spirit of God, they are the sons of God. Is that the breath that swells all the sails of your lives, and drives you upon your course? If it be, you are Christians; if it is not you are not.

II. Cloven tongues as of fire. The Baptist contrasted the cold negative efficiency of his baptism with the quickening power of Christs baptism of fire. Our Lord Himself employs the same metaphor when He speaks about His coming to bring fire on the earth. In this connection, the fire is a symbol of a quick, triumphant energy, which will transform us into its own likeness. There are two sides to that emblem, one destruction, one creative; one wrathful, one loving. There are the fire of love, and the fire of anger; the fire of the sunshine which is the condition of life, and the fire of the lightning which burns and consumes.

1. Fire is selected to express the work of the Spirit by reason of its leaping, triumphant, transforming energy. See how, when you kindle a pile of dead wood, the tongues of fire spring from point to point until they bare conquered the whole mass, and turned it all into a ruddy likeness of the parent flame. And so this fire of God, if it falls upon you, will burn up all your coldness, and make you glow with enthusiasm, working your intellectual convictions in fire, not in frost, making your creed a living power in your lives, and kindling you into a flame of earnest consecration. The same idea is expressed by the common phrases of every language. We talk about the fervour of love, the warmth of affection, the blaze of enthusiasm, the fire of emotion, the coldness of indifference. One of the chief wants of the Church is more of the fire of God! We are all icebergs compared with what we ought to be. Look at yourselves; never mind about your brethren. Is our religion flame or ice? Listen to that solemn old warning: Because thou art neither cold nor hot I will spue thee out of My mouth. We ought to be like the seraphim, the spirits that blaze and serve; like God Himself, all aflame with love.

2. The metaphor suggests also–purifying. The Spirit of burning will burn the filth out of us. No washing or rubbing will ever clear sin. Get the fire of the Divine Spirit into your spirits to melt you down, and then the scum and the dross will come to the top, and you can skim them off. Two things conquer my sin; the one is the blood of Jesus Christ, which washes me from all the guilt of the past; the other is the fiery influence of that Divine Spirit which makes me pure and clean for all the time to come.

III. I will pour out of my spirit.–Cf. such texts as Except a man be born of water, etc. He that believeth on Me, out of his belly shall flow rivers of living water, A river of water of life proceeding from the throne, and the expressions, pouring out and shedding forth. The significance of this is that the Spirit is–

1. Cleansing.

2. Refreshing, and satisfying. There is only one thing that will slake the immortal thirst in your souls. The world will never do it; love or ambition gratified and wealth possessed, will never do it. You will be as thirsty after you have drunk of these streams as ever you were before. There is one spring of which if a man drink, he shall never thirst with unsatisfied, painful longings, but shall never cease to thirst with the longing which is blessedness, because it is fruition. The Spirit of God, drunk in by my spirit, will still and satisfy my whole nature, and with it I shall be glad. Ho! every one that thirsteth, come ye to the waters!

3. Productive and fertilising. In Eastern lands a rill of water is all that is needed to make the wilderness rejoice. Turn that stream on to the barrenness of your hearts, and fair flowers will grow that would never grow without it.

IV. ye have an unction from the Holy One. In the old system, prophets, priests, and kings were anointed with consecrating oil, as a symbol of their calling, and of their fitness for their special offices. The reason for the use of such a symbol would lie in the invigorating and health-giving effect of the use of oil in those climates, and the meaning of the act was plain.

1. It was a preparation for a specific and distinct service.

(1) You are anointed to be prophets that you may make known Him who has loved and saved you.

(2) That anointing calls and fits you to be priests, mediators between God and man; bringing God to men, and by pleading and persuasion, and the presentation of the truth, drawing men to God.

(3) That unction calls and fits you to be kings, exercising authority over the little monarchy of your own natures, and over the men round you, who will bow in submission whenever they come in contact with a man all evidently aflame with the love of Jesus Christ, and filled with His Spirit.

2. And then do not forget also that when the Scriptures speak about Christian men as being anointed, it really speaks of them as being Messiahs. Christ Messiah means anointed. And when we read Ye have an unction from the Holy One, we cannot but feel that the words are equivalent to As My Father hath sent Me, even so send I you. By derived authority, and in a subordinate and secondary sense, we are Messiahs, anointed with that Spirit which was given to Him not by measure, and which has passed from Him to us. If any man have not the Spirit of Christ, he is none of His. (A. Maclaren, D. D)

And there appeared unto them cloven tongues like as of fire.—

The tongues of fire

It may be said generally that at Pentecost the reign of symbols closed; not, however, that worship was to be absolutely released from visible signs–witness the institution of Baptism and the Lords Supper–but a great change passed over the relations of the signs and the reality. Formerly the symbols disguised the things signified, now they have either been displaced by or simply illustrate the manifested reality.

I. Light diffused or condensed as fire had been from the beginning the elect token of the presence of God.

1. A light drawn from no material source hovered over Paradise, rested on patriarchal altars, irradiated the camp, trembled over the mercy-seat and was the glory of God filling His temple. Now when the new temple is consecrated by the advent of the Spirit the emblem appears for the last time and marks by the manner of its appearance a change which carries with it the essence of the Christian privilege.

(1) Over the whole company, before it was distributed into fragments, there rested for one brief moment the glory of the Lord, as the sudden token that Jehovah had transferred His dwelling place from the holiest to the upper room. But specially the Holy Ghost signified that the Trinity was no longer a mystery hidden from the people. Within the veil the glory of God had symbolised the Three-One God. The Son had come and fulfilled His part of the symbol, We beheld His glory, etc.; and now the Spirit descends to fulfil His part also, and when the Church was filled with the Holy Ghost it became a temple or habitation of God through the Spirit. We are not in the court without conscious only that there is within the curtain an awful mystery of light. The Triune God is in our midst.

(2) The diffused glory presently disparted and sat upon each of them. In ancient times this light of the Lords was never known to rest upon any individual–it was reserved for the congregation. Now the order is inverted, and imported that God accepted, sealed and set apart for Himself every one of them without exception.

(3) But the symbol went as suddenly as it came. It could not remain, otherwise the conditions of probation would be changed. Who could sin under the irradiation of that heavenly token? And how could the world go on if the elect carried about with them this signature of heaven? But the reality remains, they were all filled, etc. What the evanescent light taught for a moment the New Testament now teaches for ever: that the penitent believer is released from condemnation and knows it, being sealed by the Spirit of consecration.

(4) The sign departed, but if restored on whom would it rest now? Whom would it leave unvisited? Over whom would it waver and then retire? What melancholy separations would it make between husband and wife, brother and sister, etc. Let every one ask, Would it rest upon me? Such tokens of acceptance or rejection we cannot expect, but we may turn with confidence to the sacred reality. Never live without the thing which this symbol signifies.

2. But this light was the light of a sacred fire. This introduces another novelty. In the ancient temple the two were distinguished. The light was behind the veil or was only diffused through the courts; the fire burned continually on the altar without. But now the light is the fire, and the fire the light. The Holy Ghost sealed believers for God by an outward token, and then filled their hearts as the refiner and sanctifier from sin.

(1) Throughout the symbols and prophecies of Old Testament fire was an emblem of the purifying energy of the Spirit. Wherever the light of Gods accepting presence rested, hard by was the altar on which fire consumed what God could not accept. And whether by the sharp discipline of affliction, or by the sweet and gentle influences of His grace; whether by the fire that bums or the fire that melts, the Spirits work must be wrought in us unto perfection. The fire must burn on until it is quenched through having nothing more to consume.

(2) But in its other meaning it is a fire that never can be quenched. The meaning of the fire upon the altar was this–the refuse was purged out that the rich essence of every offering should ascend trembling to God with perfect acceptance. Our whole being must be for ever ascending in abiding consecration. Interior religion makes the Spirit a whole burnt-offering, the principle of which is being filled with the Holy Ghost.

(3) Note the connection between the light and the fire; between the Divine acceptance through the atonement and our interior meetness for it through the Spirit.

(4) The fire is kindled from heaven, but it must be kept burning from below. The Eternal High Priest, by His Spirit, puts the fire on your altar; you must be the Levite to bring the perpetual offering. Feed it with your vanities, idols, sins, until these being destroyed, it shall be quenched. Feed it with your best affections, words, actions, whole life, until your whole being shall be ready for the perfect sacrifice of heaven; and then it never shall be quenched.

(5) And remember the awful counterpart. For all who refuse the grace there is prepared a fire which in another sense never shall be quenched.

II. That which sat on each of the disciples assumed the form of a tongue. This was its most characteristic novelty. Never before did it so appear and never again, and we must look for its interpretation to the subsequent history.

1. The Spirit gave to the Church a new utterance. The tongue signified that to the whole company was given the Spirit of wisdom and revelation in the knowledge of Christ. From that hour the Spirit has been the Supreme teaching authority.

2. The voice of the Church was lifted up in two ways.

(1) In the utterance of praise of the wonderful works of God. The Spirit–the tongue of God to man–made known the wonders of the incarnate Saviour as they had never been made known before. And the same Spirit–the tongue of the Church to God–dictated a hymn worthy of the revelation. And the Spirit ordered that it should be a type of the great future. The worship was offered in many languages which, as heard by God, were blended into one. Hence our assemblies are above all worshipping assemblies inspired by the Spirit.

(2) But in due time the new tongue was heard in preaching also. Peter was a representative of the great company of preachers in his subject, his zeal, the demonstration of the Spirit which accompanied him, and his great success. But the distributed symbol teaches that in the whole work each individual must take a part. There is a strong tendency to introduce such music, etc., as must reduce many a poor member of the congregation to a mere spectator. Remember also that you must take your part in the preaching service, if not as a professed preacher, as a faithful servant of Christ, ready to defend His name, and recommend His salvation both by voice and by life. (W. B. Pope, D. D.)

Tongues of fire

I. Tongues. Because–

1. They were to declare by the tongue the message of God to every creature.

2. They who had been unlearned and ignorant men, unapt to teach, and powerless to convince, were from henceforth to teach and convince.

3. The Church was not to be confined to men of their own language, but was to embrace men of every language under heaven.

II. As of fire. Because fire was an emblem of–

1. Purity.

2. Enlightenment.

3. Warmth.

4. The power with which the Word world burn its way into the human heart (Luk 24:32).

5. The fiery trials which awaited them.

III. Were distributed to each that each might know that he had his distinct gift, and that none might exalt himself above his brother.

IV. Sat upon them, teaching them to do their work constantly and untiringly. (W. Denton, M. A.)

Tongues of fire

Richard Sheridan said he often went to hear Rowland Hill preach, because his words flowed hissing hot from his heart. Chalmerss main forte as a preacher and college professor, it is said, was his blood-earnestness. What we want, remarked a Chinese convert once, is men with hot hearts to tell us of the love of Christ. Be earnest, be enthusiastic, and the fire of your own soul will kindle a flame in the souls of others. (J. C. Jones, D. D.)

Tongues of fire

Rabbinic writers show that it was a common belief of the Jews that an appearance like fire oft encircled the heads of distinguished teachers of the law. God has often been pleased to reveal Himself to men in conformity with their own conceptions as to the mode in which it is natural to expect communications from Him, as by star to magians. (Bp. Hacket.)

Tongues of fire: different kinds of

As the tongue kindled of hell is a fire that consumes everything with its wickedness, so tongues when they are kindled of heaven are converted into torches by which a Divine fire can be kindled in many souls (Jam 3:6). (R. Steer, D. D.)

The necessity of the fire

Suppose we saw an army sitting down before a granite fortress, and told us they intended to batter it down. We might asked them, How? They point us to a cannon-ball. Well, but there is no power in that. It is heavy, but not more than a hundredweight, or half a hundredweight. If all the men in the army were to throw it, that would make no impression. They say, No, but look at the cannon. Well, but there is no power in that; it is a machine, and nothing more. But look at the powder. Well, there is no power in that; a child may spill it, a sparrow may pick it up. Yet this powerless powder and this powerless ball are put into this powerless cannon; one spark of fire enters it, and then, in the twinkling of an eye, that powder is a flash of lightning, and that cannon-ball is a thunderbolt, which smites as if it had been sent from heaven. So is it with our Church machinery of the present day. We have our instruments for pulling down the strongholds, but, oh, for the baptism of fire. (W. Arthur, M. A.)

True eloquence

It is the fire of the Holy Ghost that will make men eloquent. Many of us think it consists in a power to rattle vowels and consonants together, and make language ring like a tinkling cymbal. No; that is not eloquence, it is counterfeit; that man has not command over language–language has command over him. What is eloquence? According to Gilfillan, Eloquence is logic set on fire. But where is the fire to come from? From the great heart of God. A preacher in his study ought to gather his thoughts, to collect his materials, and ascending the pulpit he ought to set them all ablaze with fire from off the altar. (J. C. Jones.)

The building up of the family

(text and Gen 11:4):–

I. The Old Testament text carries us back to the period when the whole earth was of one language and of one speech.

1. At that period the human race had begun to so multiply, that it became necessary for them to lengthen the cords of their habitations. A considerable horde journeyed westward, with the view of settling wherever the advantages of pasture might tempt them to fix their residence. Faction, however, soon began to divide them, and it became evident that such a spirit, if some effectual remedy were not applied to it, would issue in their dispersion over the earths surface. Such a prospect, it appears, was intolerable. Even in the infancy of the race it was felt that union was strength–that to disperse the family was to debilitate it. Possibly there was another motive. The deluge was fresh in the memory, and a guilty dread of some similar judgment drew them near to one another for shelter and support. It was the period when man was beginning to awake to self-consciousness and a knowledge of his own resources. Might not those resources, wisely applied, enable him to hurl defiance at the Most High, and serve to secure him against a second deluge? This presumptuous horde then laid aside for a while their petty differences, and exclaimed, as with one voice, Go to, let us build us a city, etc. Do not such thoughts, widely different as to outward shape, find an echo in the minds of men of the present generation? There never was a generation which possessed a fuller consciousness of the physical resources at its command, and a higher estimation of the results which, wisely applied, those resources may achieve. And never was there a stronger yearning after union. Men recognise the evils which are incidental to partisanship and division, and profess to deplore even where they cannot remedy them. But to return to our narrative.

2. The people had proceeded some way, when the Lord came down to see the city Let us go down, and there confound their language. The miracle seems to have consisted of two parts–first, their language was confounded on the spot–secondly, an instinct of dispersion was sent by God among the builders. Without such aa instinct the confusion of tongues would have failed to effect its object. So the Lord scattered them abroad upon the face of all the earth, which points to the effects of such an instinct. Each little band took its own path, and finally settled down in a separate district, placing between them and their former companions the natural barriers of mountains and rivers. Here, in this state of isolation, national character began to develop itself. Those who lived much abroad in a sunny and genial climate became keenly alive to the various forms of beauty, and susceptible of a high refinement; those whose allotted district was a northern and a cold country, became rude in their manners, and adopted superstitions of a ferocious cast, in which was blended a strong element of the mysterious. Language, too, declined more and more from its original model, and assumed in each case certain great distinguishing features. And thus were the members of the human family effectually separated, and their design of establishing one great central institution baffled, while Gods counsel of dispersing them stood for ever.

3. Now this narrative is fraught with admonition to those who, under the conviction that man can only be strong and happy in union with his fellows, desire to compass that noblest of all ends, the universal brotherhood of the race. It testifies that genuine unity is only to be compassed by striking at the original root of discord. To bring men to recognise one another as brethren is a noble aim; but it is not to be achieved by a fundamental alteration of the arrangements of property or rank, while we leave untouched those springs of selfishness which lead to the accumulation of property in certain hands. To make wars to cease in the world is indeed the very prerogative of Deity; but assuredly it is not otherwise to be effected than by aiding those spiritual influences which modify and repress the unruly wills and affections of sinful men. That Christians should agree in the truth of Gods Holy Word, and live together in unity and godly love–this were the very realisation of Christs prayer–but it is an end which cannot be otherwise furthered than by the more effectual propagation of the gospel of love and peace, an end which no uniformity of ecclesiastical discipline on the one hand, no sinking or waiving of distinguishing tenets on the other, will avail to secure. That all nations should recognise their common fellowship in one world-embracing community–this is the very consummation to which true believers are looking forward; but then it cannot otherwise be brought about than by a spiritual agency, and its attempted achievement by the wider establishment of commercial relations, or by any other method of the kind, will issue most assuredly in failure. To counteract this instinct, by diffusing one of an opposite tendency, is the only sure method of success in such a work.

II. Let us now turn our thoughts to the New Testament text.

1. It pleased God, in His own good time and manner, to realise the presumptuous design of the Babel builders. In the mediation of His Son, which unites heaven to earth, He hath reared up a tower whose top reaches to heaven, while its base is accessible to the heirs of sinful flesh and blood, whereby the communications of prayer and praise may pass upwards to Him, and those of grace, mercy, and peace, may descend to His creatures. Clustering round the base of this tower is a city which He hath founded, and which is designed to be world-embracing. The members of the community thus formed are united together by strong and efficacious bonds, although such as are invisible to the eye of sense. They have one Lord, one faith, one baptism, one God and Father of them all, who is above all, and through all, and in them all. The same hope animates, the same Word guides, the same bread feeds, the same providence directs, the same blood cleanses, the same grace quickens and consoles them. Aye, and their fellowship extends its ample bounds beyond the barriers of the world of sense. It embraces within its fair girdle an innumerable company of angels and the spirits of just men made perfect (Heb 12:22-23). This community, so constituted, is the appointed centre of union for mankind. There, within its invisible precincts, the families of the human race may meet and recognise one another, as all claiming by faith a common interest in Christ. There, at length, the dusky Moor and the frozen Laplander, the rude Goth and the refined Greek, may acknowledge their oneness of blood. In Christ all national distinctions are annihilated (Col 3:11).

2. It was in order to gather the nations into this world-embracing community, that the apostles, after the Holy Ghost had fallen upon them at Pentecost, went forth as ambassadors of reconciliation. As an outward token that the Spirit, whose operation should re-unite in one mystical body the scattered families of man, was issuing forth to the moral world, the physical impediment obstructing union was removed. The apostles spake with other tongues, as the Spirit gave them utterance. It was not, however, this miraculous faculty which was the secret of their success: rather it was their burning love to Christ, their burning conviction that His word was truth, their burning zeal in the cause of perishing and benighted souls, so aptly emblematised by those cloven tongues like as of fire, which sat upon each of them.

3. Nor has the spirit and power of apostles failed in the Church, although the extraordinary gifts which attended their mission have been withdrawn. The Church has now gained a firm footing in the earth, and accordingly is left to work her way with that spiritual power which is still alive and vigorous within her. As with the spirit of love any triumphs of Christianity may be achieved, so without it, let us not think to do anything. This is the only spirit by which we can be instrumental in repairing the breaches of mankind, and building up the family again in the second Adam. (Dean Goulburn.)

The tongues of fire

The sign of the Holy Spirit s presence was a tongue of fire. It was a most suitable emblem, pregnant with meaning, and indicative of the large place which the human voice was to play in the work of the new dispensation, while the supernatural fire declared that the mere unaided human voice would avail nothing. The voice needs to be quickened and supported by that Divine fire, that superhuman energy and power, which the Holy Ghost alone can confer. The tongue of fire pointed on the Pentecostal morn to the important part in the Churchs life, and in the propagation of the gospel, which prayer and praise and preaching would hereafter occupy. It would have been well, indeed, had the Church ever remembered what the Holy Ghost thus taught, specially concerning the propagation of the gospel, for it would have been thereby saved many a disgraceful page of history. The human tongue, illuminated and sanctified by fire from the inner sanctuary, was about to be the instrument of the gospels advancement–not penal laws, not the sword and fire of persecution; and so long as the divinely-appointed means were adhered to, so long the course of our holy religion was one long-continued triumph. But when the world and the devil were able to place in the hands of Christs spouse their own weapons of violence and force, when the Church forgot the words of her Master, My kingdom is not of this world, and the teachings embodied in the symbol of the tongue of fire, then spiritual paralysis fell upon religious effort; and even where human law and power have compelled an external conformity to the Christian system, as they undoubtedly have done in some cases, yet all vital energy, all true godliness, have been there utterly lacking in the religion established by means so contrary to the mind of Christ. Very good men have made sad mistakes in this matter. Archbishop Ussher was a man whose deep piety equalled his prodigious learning, yet he maintained that the civil sword ought to be used to repress false doctrine; the divines of the Westminster Assembly have left their opinion on record that it is the duty of the magistrate to use the sword on behalf of Christs kingdom; Richard Baxter taught that the toleration of doctrines which he considered false was sinful; and all of them forgot the lesson of the day of Pentecost, that the tongue of fire was to be the only weapon permissible in the warfare of the kingdom whose rule is over spirits, not over bodies. (G. T. Stokes, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 2. A sound from heaven] Probably thunder is meant, which is the harbinger of the Divine presence.

Rushing mighty wind] The passage of a large portion of electrical fluid over that place would not only occasion the sound, or thunder, but also the rushing mighty wind; as the air would rush suddenly and strongly into the vacuum occasioned by the rarefaction of the atmosphere in that place, through the sudden passage of the electrical fluid; and the wind would follow the direction of the fire. There is a good deal of similarity between this account and that of the appearance of God to Elijah, 1Kg 19:11-12, where the strong wind, the earthquake, and the fire, were harbingers of the Almighty’s presence, and prepared the heart of Elijah to hear the small still voice; so, this sound, and the mighty rushing wind, prepared the apostles to receive the influences and gifts of the Holy Spirit. In both cases, the sound, strong wind, and fire, although natural agents, were supernaturally employed. See Clarke on Ac 9:7.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Suddenly, the apostles themselves not expecting it,

there came a sound from heaven as of a rushing mighty wind; to prepare them to attend the more unto what they should hear and see afterwards; also to signify the unexpected and powerful progress which the gospel should have: it may be, to cause the greater concourse to that place, it being a usual manner; and God would make this miracle more public.

It filled all the house; to show that the Spirit should be bestowed on them that were met there, and on all the church throughout the world.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. And suddenly there came a soundfrom heaven, as of a rushing mighty wind, c.”The wholedescription is so picturesque and striking that it could only comefrom an eye-witness” [OLSHAUSEN].The suddenness, strength, and diffusiveness of the sound strike withdeepest awe the whole company, and thus complete their preparationfor the heavenly gift. Wind was a familiar emblem of the Spirit(Eze 37:9 Joh 3:8;Joh 20:22). But this was not arush of actual wind. It was only a sound “as of” it.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And suddenly there came a sound from heaven,…. Which is expressive of the original of the gifts and graces of the Spirit of God, which come from above, from heaven, from the Father of lights; and of the freeness of them, being unmerited; and so come suddenly, at an unawares, being unthought of, undesired, and unexpected, and so certainly undeserved; and may be a symbol of the sound of the Gospel, which from hence was to go forth into all the earth; and may likewise express the rise of that, and the freeness of the grace of God in it, and its sudden spread throughout the world:

as of a rushing mighty wind; it was not a wind, but like one; and the noise it made, was like the rushing noise of a strong and boisterous wind, that carries all before it: the Spirit of God is sometimes compared to the wind, because of the freeness of his operations; as that blows where it listeth, so he works when and where, and on whom he pleases; and also because of the power and efficacy of his grace, which is mighty and irresistible, and works with great energy upon the minds of men; and as the wind is secret and invisible, so the operations of the Spirit are in a manner secret and imperceptible unto men: this may likewise be applied to the Gospel, when it comes with the Holy Ghost, and with power; it makes its way into the heart, and throws down the strong holds of sin and Satan; there it works effectually, though secretly, and is the power of God to salvation:

and it filled all the house where they were sitting; which was the temple, or the upper room or chamber in it, where they were assembled; so in the Ethiopic confession of faith s it is said,

“the Holy Ghost descended upon the apostles, in the upper room of Zion;”

this may be a symbol of the Gospel filling the whole world.

s Vid. Ludolph. not. in Claud. reg. Ethiop. Confess. p. 13.

Fuente: John Gill’s Exposition of the Entire Bible

Suddenly (). Old adverb, but in the N.T. only in Acts (Acts 2:2; Acts 16:26; Acts 28:6). Kin to (Ac 22:61).

A sound (). Our . Old word, already in Lu 4:37 for rumour and Lu 21:25 for the roar of the sea. It was not wind, but a roar or reverberation “as of the rushing of a mighty wind” ( ). This is not a strict translation nor is it the genitive absolute. It was “an echoing sound as of a mighty wind borne violently” (or rushing along like the whirr of a tornado). (wind) is used here (in the N.T. only here and 17:25 though old word) probably because of the use of in verse 4 of the Holy Spirit. In Joh 3:5-8 occurs for both wind and Spirit.

Filled (). “As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of Ac 1:5” (Canon Cook).

They were sitting ( ). Periphrastic imperfect middle of .

Fuente: Robertson’s Word Pictures in the New Testament

A sound [] . See on Luk 4:37.

Of a rushing mighty wind [ ] . Lit., of a mighty wind born along. Pnoh is a blowing, a blast. Only here and ch. 27 25. Rev., as of the rushing of a mighty wind.

The house. Not merely the room. Compare ch. 1 13.

Were sitting. Awaiting the hour of prayer. See ver. 15.

Fuente: Vincent’s Word Studies in the New Testament

1) “And suddenly there came,” (kai egentoaphno) “And there was (became, or existed) suddenly,” instantly, in an instant, or in a moment.

2) “A sound from heaven,” (ek tou ouranou hechos) “A sound out of (originating or emanating) from heaven,” of Divine descent, from above, sent from the Father, Joh 14:26.

3) “As of a rushing mighty wind,” (hosper pheromenes pnoes biaias) “Just as if being borne of a violent wind,” or as if borne by a powerful ferry boat, unstoppable. The words describe a Supernatural, not natural, occurrence. The wind is often used in the Scriptures to symbolize Divine presence of the working, generating, life-giving power and presence of the Holy Spirit, 2Sa 5:24-25; 1Ki 19:11-13; Joh 3:8; Ecc 11:5.

4) “And it filled all the house,” (kai eperosen holon ton oikon) “And it (the sound) filled all the house,” entered throughout the room, the dwelling-place, perhaps still the upper room, Act 1:13; Act 1:15.

5) “Where they were sitting,” (hou esan kathemenoi) “Where they were being seated,” or reclined, in waiting, tarrying obedience, as they had for ten days, for this special occasion, with church-long consequences thereafter, Luk 24:45-49; Joh 14:16-17.

For when He (the Holy Spirit) has come, He was to be with” and “in” the “you, ye, or you all” (church body) church as an institution forever.

Fuente: Garner-Howes Baptist Commentary

2. And there was made It was requisite that the gift should be visible, that the bodily sense might the more stir up the disciples. For such is our slothfulness to consider the gifts of God, that unless he awake all our senses, his power shall pass away unknown. This was, therefore, a preparation that they might the better know that the Spirit was now come which Christ had promised. Although it was not so much for their sake as for ours, even as in that the cloven and fiery tongues appeared, there was rather respect had of us, and of all the whole Church in that, than of them. For God was able to have furnished them with necessary ability to preach the gospel, although he should use no sign. They themselves might have known that it came to pass neither by chance, neither yet through their own industry, that they were so suddenly changed; but those signs which are here set down were about to be profitable for all ages; as we perceive at this day that they profit us. And we must briefly note the proportion of the signs. The violence of the wind did serve to make them afraid; for we are never rightly prepared to receive the grace of God, unless the confidence (and boldness) of the flesh be tamed. For as we have access unto him by faith, so humility and fear setteth open the gate, that he may come in unto us. He hath nothing to do with proud and careless men. It is a common thing for the Spirit to be signified by wind, (or a blast,) (Joh 20:22.) For both Christ himself, when he was about to give the Spirit to his apostles, did breathe upon them; and in Ezekiel’s vision there was a whirlwind and wind, (Eze 1:4.) Yea, the word Spirit itself is a translated word; for, because that hypostasis, or person of the Divine essence, which is called the Spirit, is of itself incomprehensible, the Scripture doth borrow the word of the wind or blast, because it is the power of God which God doth pour into all creatures as it were by breathing. The shape of tongues is restrained unto the present circumstance. For as the figure and shape of a dove which came down upon Christ, (Joh 1:32,) had a signification agreeable to the office and nature of Christ, so God did now make choice of a sign which might be agreeable to the thing signified, namely, that it might show such effect and working of the Holy Ghost in the apostles as followed afterward.

The diversity of tongues did hinder the gospel from being spread abroad any farther; so that, if the preachers of the gospel had spoken one language only, all men would have thought that Christ had been shut up in the small corner of Jewry. But God invented a way whereby it might break out, when he divided and clove the tongues of the apostles, that they might spread that abroad amongst all people which was delivered to them. Wherein appeareth the manifold goodness of God, because a plague and punishment of man’s pride was turned into matter of blessing. For whence came the diversity of tongues, save only that the wicked and ungodly counsels of men might be brought to naught? (Gen 11:7.) But God doth furnish the apostles with the diversity of tongues now, that he may bring and call home, into a blessed unity, men which wander here and there. These cloven tongues made all men to speak the language of Canaan, as Isaiah foretold, (Isa 19:18.) For what language soever they speak, yet do they call upon one Father, which is in heaven, with one mouth and one spirit, (Rom 15:6.) I said that that was done for our sake, not only because the fruit came unto us, but because we know that the gospel came unto us not by chance, but by the appointment of God, who to this end gave the apostles cloven tongues, lest any nation should want that doctrine which was committed unto them; whereby is proved the calling of the Gentiles; and, secondly, hereby their doctrine doth purchase credit, which we know was not forged by man, seeing that we hear that the Spirit did dwell in their tongues.

Now, it remaineth that we declare what the fire meaneth. Without all doubt, it was a token of the (force and) efficacy which should be exercised in the voice of the apostles. Otherwise, although their sound had gone out into the uttermost parts of the world, they should only have beat the air, without doing any good at all. Therefore, the Lord doth show that their voice shall be fiery, that it may inflame the hearts of men; that the vanity of the world being burnt and consumed, it may purge and renew all things. Otherwise they durst never have taken upon them so hard a function, unless the Lord had assured them of the power of their preaching. Hereby it came to pass that the doctrine of the gospel did not only sound in the air, but pierce into the minds of men, and did fill them with an heavenly heat (and burning.) Neither was this force showed only in the mouth of the apostles, but it appeareth daily. And, therefore, we must beware lest, when the fire burneth, we be as stubble. Furthermore, the Lord did once give the Holy Ghost under a visible shape, that we may assure ourselves that his invisible and hidden grace shall never be wanting to the Church.

And it sat. Because the number is suddenly changed, it is to be doubted whether he speaketh of the fire. He said that there appeared tongues as it had been of fire. It followeth by and by, and it sat upon them. Notwithstanding, I refer it unto the Spirit. For the Hebrews use commonly to express the substantive of the verb in the second member, which they did omit in the former. Wherefore we have an example in this place: It sat upon them, and they were all filled with the Holy Ghost. And we know that although Luke did write in Greek, yet is he full of those phrases which the Hebrews use. (79) Now, whereas he calleth the tongues the Holy Ghost, it is according to the custom of the Scripture. For John calleth the dove by the same name, (Joh 1:32,) because the Lord would testify and declare the presence of his Spirit by some such sign. If it were a vain sign, it should be an absurd naming (to call the sign by the name of the thing signified;) but where the thing is annexed, the name of the thing is fitly given to the sign which offereth the same unto our senses to be perceived. The fullness of the Spirit, wherewith he saith every one was replenished, doth not express the [an] equal measure of gifts in every one, but that excellence which should be meet for such a calling. (80)

(79) “ Hebraismis,” Hebraisms.

(80) “ Excellentiam quae obeundo muneri par futura esset.” but that excellence which might be sufficient to enable each to execute his office.

Fuente: Calvin’s Complete Commentary

(2) Each aspect of the old Feast of Weeks, now known as Pentecost, or the Fiftieth-day Feast, presented a symbolic meaning which made it, in greater or less measure, typical of the work now about to be accomplished. It was the feast of harvest, the feast of the firstfruits; and so it was meet that it should witness the first great gathering of the fields that were white to harvest (Exo. 23:16). It was one on which, more than on any other, the Israelite was to remember that he had been a bondsman in the land of Egypt, and had been led forth to freedom (Deu. 16:12), and on it, accordingly, they were to do no servile work (Lev. 23:31); and it was, therefore, a fit time for the gift of the Spirit, of whom it was emphatically true that where the Spirit of the Lord is, there is liberty (2Co. 3:17), and who was to guide the Church into the truth which should make men free indeed (Joh. 8:32). It was a day on which sacrifices of every kind were offeredburnt offerings, and sin offerings, and meat offerings, and peace offeringsand so represented the consecration of body, soul, and spirit as a spiritual sacrifice (Lev. 23:17-20). As on the Passover the first ripe sheaf of corn was waved before Jehovah as the type of the sacrifice of Christ, of the corn of wheat which is not quickened except it die (Lev. 23:10; Joh. 12:24), so on Pentecost two wave-loaves of fine flour were to be offered, the type, it may be, under the light now thrown on them, of the Jewish and the Gentile Churches (Lev. 23:17). And these loaves were to be leavened, as a witness that the process of the contact of mind with mind, whichas the prohibition of leaven in the Passover ritual bore witnessis naturally so fruitful in evil, might yet, under a higher influence, become one of unspeakable good: the new life working through the three measures of meal until the whole was leavened. (See Note on Mat. 13:33.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(2) And suddenly there came a sound from heaven. . . .The description reminds us of the sound of a trumpet (Exo. 19:19; Heb. 12:19) on Sinai, of the great and strong wind that rent the mountains on Horeb (1Ki. 19:11). Such a wind was now felt and heard, even as the wind, the breath, the Spirit of God, had moved upon the face of the waters, quickening them into life (Gen. 1:2).

A rushing mighty wind.Better, a mighty breath borne onwards, so as to connect the English, as the Greek is connected, with St. Peters words that, holy men of old spake as they were moved (literally, borne on) by the Holy Ghost (2Pe. 1:21). The Greek word for wind is not that commonly so translated (anemos), but one from the same root as the Greek for Spirit (Pno and Pneumaboth from Pne, I breathe), and rendered breath in Act. 17:25. It is obviously chosen here as being better fitted than the more common word for the supernatural inbreathing of which they were conscious, and which to many must have recalled the moment when their Lord had breathed on them, and said, Receive ye the Holy Ghost (Joh. 20:22). Now, once more, they felt that light yet awful breathing which wrought every nerve to ecstasy; and it filled the whole house, as if in token of the wide range over which the new spiritual power was to extend its working, even unto the whole Church, which is the House of God (1Ti. 3:15), and to the uttermost parts of the earth.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Suddenly Even after the ten days’ prayer (note on Act 1:3) the mighty gift came unexpectedly to them, yet at the moment, doubtless wisely chosen by the Spirit, when their one accord with each other and with Himself was most perfect.

From heaven Not horizontally sweeping over the earth, but perpendicularly descending from heaven to the earth.

Wind not literally a wind, but AS such.

Rushing Literally, borne, that is, borne down by its own powerful impulse. It This it refers to the sound the whole house was filled by the divine reverberation.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And suddenly there came from heaven a sound as of the rushing of a mighty wind (pnoe), and it filled all the house where they were sitting.’

Suddenly, as they were praying there, there came the ‘sound from heaven of a rushing, mighty wind (Gk. pnoe)’ which filled the all the house where they were sitting. It is primarily said to be a noise that they heard, not a wind that they experienced, although it may be that the wind did come with the noise so that they did also experience the wind. But what mattered was that all knew that ‘the wind’ was there. They were surrounded by the noise of a wind. The word used for wind is interesting. It is not ‘anemos’ the usual word for wind, nor is it ‘pneuma’ which we might have expected as symbolising the Holy Pneuma (Spirit). It is ‘pnoe’. It is used only once elsewhere in the New Testament where it means ‘breath’ and is paralleled with ‘life’ (Act 17:25). It is, however, more common in the Greek Old Testament (the Septuagint) where it most often translates ‘neshamah’ which refers to the ‘breath of life’ (e.g. Gen 2:7; Gen 7:22; 2Sa 22:16; Psa 150:6; Isa 42:5; Isa 57:16). In Gen 2:7 it is the breath of life breathed into man to give life, in 2Sa 22:16 it is God’s breath as figurative for a storm wind (compare Eze 13:13), in Psa 150:6 it is the breath of life, and in Eze 13:13 it is a wind raised by God. But of especial interest is Isa 42:5 because there it is connected with the Servant. There it refers to the giving by God to those who are in the world of ‘breath’ (pnoe) and ‘spirit’ (pneuma). Outside the New Testament it is used both for ‘wind’ and ‘breath’. Luke clearly has a reason for uniquely using this particular word here. There seems good ground therefore for seeing its use here as stressing especially the life-giving breath of God, as symbolised by the wind.

This would immediately bring the thoughts of those who knew their Scriptures to another time when the breath of God came like a mighty wind. In Eze 37:5-10 Israel were likened to a valley of dry bones, which remained dead until God’s wind came and revitalised them. The wind blew on them and they lived through the breath of God. The picture is of God giving life to a spiritually dead people. This did not, of course, directly apply to those who were endued here, for they were already born of the Spirit (Joh 3:5-6), but they were receiving the Spirit in order for the Spirit to flow through them to the world (Joh 7:39) and give life to all who responded to Christ. They were being empowered to bring life to the dead bones of Israel.

This also agrees with the idea found in Joh 20:22. In John also it was the breath of the Lord, which, while more gentle noisewise, was none-the-less equally powerful. There He breathed on them and His Apostles ‘received the Holy Spirit’. Here in Acts, then, is an extension to that when the mighty ‘pnoe’ is the breath of God publicly coming in mighty life-giving power, offering through these men new life to the ‘dead’ (Eze 37:5-10), so that by becoming one with His body, the church, men might become partakers of the divine nature (2Pe 1:4). It is a new revelation of the creative and life-giving power of God (compare Gen 1:2; Gen 2:7; Psa 33:6), and the application of it to His people. It is the imparting of resurrection life.

Indeed God is breathing into His people and beginning His new creation which will finally result in the new heaven and the new earth (Isa 65:17-19; Isa 66:22). We sense here the breath of God breathing on the dry bones that they might live (Eze 37:5-10). These particular recipients were not dry bones for they were already ‘born from above’, but it would be their task to go out to the dry bones of Israel, and then of the world, in order to offer them life. For what came to them was not just for them, it was for the world. It was to be their task to fashion the new Israel, infilled with the power and life of God. He was taking the Kingly Rule of God away from old Israel, and giving it to this new nation of His people who would bring forth its fruits through the living breath of His Spirit (Mat 21:43; Gal 6:16; Gal 3:28-29; Eph 2:11-22).

The ‘sound of a rushing mighty wind’ also reminds us of “the sound of marching in the trees” (2Sa 5:24) when God was acting with His chosen king to establish His people in the land. God was again marching forth to action to establish His chosen King. The stress on the loudness of the noise emphasises what a climactic moment it was. It was intended to be seen as a powerful new beginning.

‘And it filled all the house where they were sitting.’ As already mentioned it seems probable that these events in Acts 2 took place in the Temple area, ‘the House where they were sitting’. Compare Luk 24:53 where we learn that they were continually in the Temple blessing God. It was there that we have been told that they met ‘continually’, almost unceasingly, for praise and worship. In Luke’s writings the Temple is elsewhere referred to as “the House” (Luk 11:51 in the Greek; ‘your (Jerusalem’s) House’ Act 13:35; Act 7:47-50), while when he refers to private houses he usually tells us whose house it is (Act 12:12; Act 18:7; Act 21:8 and all the many references to houses in Luke). So ‘the House’ standing without explanation would appear to indicate the Temple.

We can consider here how in Act 2:46 the Christians eat in their houses but worship in the Temple area, which is a place regularly visited by these early Christians (Act 3:1; Act 5:12; Act 5:42). And there must be some reason why, unusually for Luke, he does not give details of the place where they are. We can also compare how the next filling with the Holy Spirit takes place in the anonymous ‘place where they were gathered together’ causing them to speak the word of God with boldness.

Luke elsewhere describes the Temple, in words of Jesus, as the ‘House of prayer’, in Luk 19:46 (compare Luk 6:4), and this would excellently fit the context. In the Temple area, apart from the Holy Place and the court of the priests, there was a courtyard for the men of Israel, a further courtyard which women also could enter, and an outer court for Gentiles (non-Jews). It was partly because this latter was a place for prayer that Jesus was so angry at the noisy trading taking place there (Joh 2:13-16). Each courtyard was surrounded by walls in which were large porticoes, where people regularly met for prayer, and these later were a general meeting place for disciples (Act 3:1; Act 3:10-11; Act 5:12).

Their presence at this time in the Temple would explain how the crowd gathered so easily and so quickly, and could witness the ‘sound’ (Act 2:6), and how such a large group of disciples could be together (probably over one hundred and twenty – Act 1:15). But Luke avoids stressing the Temple because he does not want to suggest that the Temple has become the centre of Christianity. By the time he wrote he was fully aware of the problem of the Judaisers which Paul faced, and he does not want to strengthen their arm. And the fire fell on the gathered disciples of Jesus and not strictly on the Temple. To have mentioned the Temple would have deviated from that fact. For it was what happened that mattered, not where it happened.

Fuente: Commentary Series on the Bible by Peter Pett

Act 2:2. And suddenly there came a sound It was about 1500 years before this, and, as many think, on this very day of the year, that the law was given of God from Mount Sinai, in the sight andhearing of all Israel; and attended not only with a visible glory, but with pomp also and terror; and now the new law of grace is given to the apostles upon mount Sion; (see on ch. Act 1:13.) attended likewise with a glory, but communicated, agreeably to the nature of it, in a much more mild, gentle, and familiar manner. For, while they were big with expectations of their ascended Lord’s fulfilling his promise, in sending down the so-often mentioned gift of the Holy Spirit, there came all on a sudden a sound from heaven, as of a mighty rushing wind, which filled the whole house where they were assembled, as their doctrine was afterwards to fill the whole earth. When Moses had finished all things according to the pattern shewn him on the mount, it is said, Exo 40:34-35 that a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle; and when Solomon had finished the building of the temple, it is said that the cloud, &c. filled the house of the Lord. 1Ki 8:10-11. In like manner, when Isaiah saw the Lord sitting upon a throne, high and lifted up, it is said, that his train filled the temple, ch. Act 6:1. But now the divine Presence had left the temple, and the glory of the Lord rested upon mount Sion, and filled the house where the apostles were assembled.

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 2:2 describes what preceded the effusion of the Spirit as an audible a sound occurring unexpectedly from heaven as of a violent wind borne along (comp. , Arrian. Exp. Al. ii. 6. 3; Pausan. x. 17. 11). The wonderful sound is, by the comparison ( ) with a violent wind, intended to be brought home to the conception of the reader, but not to be represented as an actual storm of wind (Eichhorn, Heinrichs), or gust (Ewald), or other natural phenomenon (comp. Neander, p. 14). [112] Comp. Hom. Od. vi. 20.

] is not arbitrarily and against N. T. usage to be limited to the room (Valckenaer), but is to be understood of a private house , and, indeed, most probably of the same house, which is already known from Act 1:13 ; Act 1:15 as the meeting-place of the disciples of Jesus. Whether it was the very house in which Jesus partook of the last supper (Mar 14:12 ff.), as Ewald conjectures, cannot he determined. If Luke had meant the temple , as, after the older commentators, Morus, Heinrichs, Olshausen, Baumgarten, also Wieseler, p. 18, and Lange, Apost. Zeitalt. II. p. 14, assume, he must have named it; the reader could not have guessed it. For (1) it is by no means necessary that we should think of the assembly on the first day of Pentecost and at the time of prayer just as in the temple. On the contrary, Act 2:1 describes the circle of those met together as closed and in a manner separatist; hence a place in the temple could neither be wished for by them nor granted to them. Nor is the opinion, that it was the temple, to be established from Luk 24:53 , where the mode of expression is popular. (2) The supposition that they were assembled in the temple is not required by the great multitude of those that flocked together (Act 2:6 ). The private house may have been in the neighbourhood of the temple; but not even this supposition is necessary, considering the miraculous character of the occurrence . (3) It is true that, according to Joseph. Antt. viii. 3. 2, the principal building of the temple had thirty halls built around it, which he calls ; but could Luke suppose Theophilus possessed of this special knowledge? “But,” it is said, (4) “the solemn inauguration of the church of Christ then presents itself with imposing effect in the sanctuary of the old covenant ,” Olshausen; “the new spiritual temple must have proceeded from the envelope of the old temple,” Lange. But this locality would need first to be proved! If this inauguration did not take place in the temple, with the same warrant there might be seen in this an equally imposing indication of the entire severance of the new theocracy from the old. Yet Luke has indicated neither the one nor the other idea, and it is not till Act 2:44 that the visit to the temple emerges in his narrative.

Kaiser ( Commentat. 1820, pp. 3 23; comp. bibl. Theol. II. p. 41) infers from , Act 2:1 , as well as from , , , Act 2:15 , etc., that this Christian private assembly, at the first feast of Pentecost, had for its object the celebration of the Agapae. Comp. Augusti, Denkwrdigkeiten aus der christl. Arch. IV. p. 124. An interpretation arbitrarily put into the words. The sacredness of the festival was in itself a sufficient reason for their assembling, especially considering the deeply excited state of feeling in which they were, and the promise which was given to the apostles for so near a realization.

] where , that is, in which they were sitting . We have to conceive those assembled, ere yet the hour of prayer (Act 2:15 ) had arrived (for in prayer they stood), sitting at the feet of the teachers.

[112] Lightfoot aptly remarks: “Sonus venti vehementis, sed absque vento; sic etiam linguae igneae, sed absque igne.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. (3) And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

As this open display of God the Holy Ghost in the Church, after the ascension of Jesus, is among the most momentous doctrines of our holy faith, and the proper apprehension of it, is, of all others, the most interesting, I persuade myself that the Reader will grant me a more than usual indulgence, to dwell upon it particularly. And I am free to confess, that, according to my view of things, it is to our ignorance and inattention on this blessed part of the Gospel, is to be ascribed the lamentable state of Churches, (and even some Churches professing all the truths of our holy faith,) so confessedly destitute, as for the most part they are, of vital godliness. For surely, if God the Holy Ghost, in his Almighty ministry, be not known nor enjoyed, if his Person and Godhead, if his covenant-office work and character, his influences and graces, be kept in the back ground of the ordinances, be those ordinances ever so sweet in themselves, or ever so frequently observed by the people, there must be great leanness of soul amidst the whole of them. It matters not what the minister saith, if we hear not what the Spirit saith to the Churches, Rev_2:11; Rev_2:17; Rev_2:29 , etc.

The first thing I beg the Reader to observe with me in what is said in those verses, is, the manner which God the Holy Ghost was pleased to make use of, to manifest his Almighty presence. It was with sovereign strength, and by effects making known both his person, and eternal power, and Godhead. And, surely, if anything could be supposed to identify both person and power, this display of Himself, by a sound from heaven, a rushing mighty wind, and filling the whole space occupied by the disciples, these were full demonstrations of both.

And here I stop the Reader, to remark the glory by which God the Holy Ghost was pleased to manifest himself to the Church, for the first time after Christ’s ascension. He had presided over the Church from the first moment he formed the Church, and numberless instances are on record of his Almighty agency, both on the Person of Christ, the great Head of his Church, and the Church, Christ’s members, all along the way the Church was brought through the whole of the Old Testament dispensation. Hence Christ was called by that name before his incarnation, and the Lord Jesus, by the spirit of prophecy, so described himself ages before he was born, Isa 61:1 , etc. And as the Lord the Spirit anointed the head, so did he shed abroad his influences in the hearts of his members. See Num 11:16-17 ; Neh 9:20 ; Eze 2:2 , etc. But now the Lord the Spirit will make an open manifestation of himself, and enter with state and dignity upon his blessed office, as Lord of Christ’s Church, now Jesus, having finished redemption-work, is returned to glory. So that the whole efficiency of salvation, in the heart of every individual member of Christ’s mystical body, becomes his province, according to covenant-engagements. Reader! I pray you to ponder well the subject, for it is well worthy the most animated consideration, of the Lord’s people. Let you and I both look up for the testimonies in our own hearts of His divine teaching, for every view of His Almighty agency in the Church of whom I am now speaking is blessed.

When the Reader hath duly considered these things, I would beg of him next to observe what a beautiful order and harmony there is shewn in the joint acts of the Holy Three in One, as relating to the Church, now fulfilled by this manifestation of God the Spirit at the day of Pentecost. God the Father, in his covenant-office and character, through the Old Testament dispensation, had all along been manifesting his everlasting love to the Church, in proclaiming the Person, Work, and Glory of his dear Son; and under the New Testament dispensation, when Christ appeared, he confirmed the same by a voice from heaven, in a public and audible manner, in the presence of the people, declaring the identity of Jesus, by saying, this is my beloved Son, in whom I am well pleased, Mat 3:17 ; Luk 9:35 ; Joh 12:28 . God the Son, before his openly tabernacling in substance of our flesh, is expressly said to have been in the Church in the wilderness, when he spake to Moses in the Mount Sinai with our fathers, for so Stephen, when filled with the Holy Ghost, and speaking therefore under the influence of his divine teaching, declared, Act 7:37-38 , and which, by the way, it may be observed, throws a light on many other parts of the Old Testament Scripture, in proof that it was Christ who all along manifested himself as the Shechinah to the Church. So that when the fulness of time was come, and the Son of God was to make his open appearance in our nature, he came as God manifest in the flesh, entered upon, and finished his office-work of redemption, and returned to glory. See Gen 32:24Gen 32:24 , &c; Exo 24:9 to the end. And God the Holy Ghost, thought he had all along presided over the Church, (which he himself founded,) during the whole of the Old Testament dispensation, yet now comes at the day of Pentecost in an open manifestation of himself, in his Person, Godhead, and Ministry, and makes himself known as the Almighty Teacher in the Church, to render the whole effectual of salvation-work in the hearts of his people. See 1Pe 1:10-11 ; 2Pe 1:21 ; Heb 9:1-8 . And wherefore all these glorious manifestations of each divine person, and all but to testify to the Church that the whole Godhead is alike concerned, and alike entitled to the adoration, love, obedience, and praise of the whole Church of Jesus, for their joint favor to the Church before all worlds, in her present time-state on earth, and her everlasting happiness to all eternity.

I do not think it necessary in a work of this kind to enter into a critical enquiry concerning the appearances here made by the Holy Ghost. It will be sufficient to remark that the whole plainly proved the Lord the Spirit’s personal presence, his Almighty power and ministry in his government over the Church. The suddenness of it implied how unexpected the manifestations of his grace are in all instances. The direction coming from heaven, proved that the blessed Spirit is from above, agreeably to Scripture, Jas 1:17 . The sound, as of crushing mighty wind, was in exact conformity to what the Lord Jesus had before said, when speaking of the work of God the Holy Ghost, whose operations are like the unknown and unexplored source of the air, which bloweth where it listeth, Joh 3:8 , See Commentary there. The appearances of cloven tongues, like as of fire, were suitable to denote his presence, who is a Spirit of judgment, and q Spirit of burning. Isa 4:4 . And their sitting upon the head of each of them, graciously taught, that where the Lord the Spirit came, he would abide forever. So the Lord Jesus taught his disciples to expect, and, blessed be God, so his people know, Joh 14:16-17 . But what I would yet more particularly beg the Reader to notice, from all these different manifestations, is, that they all proved the Person, Godhead, and Ministry of the Holy Ghost. And I beg of him to observe, that this manifestation at Pentecost was as folly and decidedly in proof of God the Holy Ghost’s office-work in the covenant, (as far as an open appearance became necessary,) as the personal appearance of the Son of God manifest in the flesh, was for his part in this mysterious work. The one is as demonstrative as the other. Reader! do not hastily pass away from meditating on these things. Carry them about with you wherever you go, as so many credentials of your faith, in the present awful day of infidelity with which the Church of God is surrounded.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

Ver. 2. As of a rushing mighty wind ] Nescit tarda molimina gratia Spirltus Sancti, saith Ambrose. “The Spirit of God is a spirit of power,”2Ti 1:72Ti 1:7 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2. . . . ] could not be better rendered than in E. V., a sound at of a rushing mighty wind . The distinction between and , on which De Wette insists, can hardly be expressed in our language. It is possible that Luke may have used to avoid the concurrence of and . It doubtless has its especial propriety; it is the breathing or blowing which we hear: it was the sound as of a violent blowing, borne onward, which accompanied the descent of the Holy Spirit. To treat this as a natural phnomenon, even supposing that phnomenon miraculously produced , as the earthquake at the crucifixion, is contrary to the text, which does not describe it as . ., but . . . It was the chosen vehicle by which the Holy Spirit was manifested to their sense of hearing, as by the tongues of fire to their sense of seeing .

‘ ad violentum quo venti moventur impetum notandum adhiberi solet. l. Hist. An. vii. 24, : Diog. Lart. x. 25. 104, .’ Kypke.

] Certainly Luke would not have used this word of a chamber in the Temple , or of the Temple itself , without further explanation. Our Lord, it is true, calls the Temple , Mat 23:38 , and Josephus informs us that Solomon’s Temple was furnished , and again : but to suppose either usage here, seems to me very far-fetched and unnatural.

Fuente: Henry Alford’s Greek Testament

Act 2:2 . : only in Acts, here, and in Act 16:26 , Act 28:6 ; Klostermann’s Vindici Lucan , p. 55; several times in LXX, but also in classical Greek in Thuc., Dem., Eur. . . , lit [115] , “a sound as if a violent gust were being borne along”. St. Chrysostom rightly emphasises the , so that the sound is not that of wind, but as of the rushing of a mighty wind (so too the tongues are not of fire, but as of fire ). The words describe not a natural but a supernatural phenomenon, as Wendt pointedly admits. Wind was often used as a symbol of the divine Presence, 2Sa 5:24 , Psa 104:3 , 1Ki 19:11 , Eze 43:2 , etc.; cf. Josephus, Ant. , iii., 5, 2; vii., 4; here it is used of the mighty power of the Spirit which nothing could resist. St. Luke alone of the N.T. writers uses Heb 12:19 being a quotation, and it is perhaps worth noting that the word is employed in medical writers, and by one of them, Aretus, of the noise of the sea ( cf. , Luk 21:25 ). . If the Temple were meant, as Holtzmann and Zckler think, it would have been specified, Act 3:2 ; Act 3:11 , Act 5:21 .

[115] literal, literally.

Fuente: The Expositors Greek Testament by Robertson

Acts

THE ABIDING GIFT AND ITS TRANSITORY ACCOMPANIMENTS

THE FOURFOLD SYMBOLS OF THE SPIRIT

Act 2:2 – Act 2:3 , Act 2:17 . – 1Jn 2:20 .

Wind, fire, water, oil,-these four are constant Scriptural symbols for the Spirit of God. We have them all in these fragments of verses which I have taken for my text now, and which I have isolated from their context for the purpose of bringing out simply these symbolical references. I think that perhaps we may get some force and freshness to the thoughts proper to this day [Footnote: Whit Sunday.] by looking at these rather than by treating the subject in some more abstract form. We have then the Breath of the Spirit, the Fire of the Spirit, the Water of the Spirit, and the Anointing Oil of the Spirit. And the consideration of these four will bring out a great many of the principal Scriptural ideas about the gift of the Spirit of God which belongs to all Christian souls.

I. First, ‘a rushing mighty wind.’

Of course, the symbol is but the putting into picturesque form of the idea that lies in the name. ‘Spirit’ is ‘breath.’ Wind is but air in motion. Breath is the synonym for life. ‘Spirit’ and ‘life’ are two words for one thing. So then, in the symbol, the ‘rushing mighty wind,’ we have set forth the highest work of the Spirit-the communication of a new and supernatural life.

We are carried hack to that grand vision of the prophet who saw the bones lying, very many and very dry, sapless and disintegrated, a heap dead and ready to rot. The question comes to him: ‘Son of man! Can these bones live?’ The only possible answer, if he consult experience, is, ‘O Lord God! Thou knowest.’ Then follows the great invocation: ‘Come from the four winds, O Breath! and breathe upon these slain that they may live.’ And the Breath comes and ‘they stand up, an exceeding great army.’ ‘It is the Spirit that quickeneth.’ The Scripture treats us all as dead, being separated from God, unless we are united to Him by faith in Jesus Christ. According to the saying of the Evangelist, ‘They which believe on Him receive’ the Spirit, and thereby receive the life which He gives, or, as our Lord Himself speaks, are ‘born of the Spirit.’ The highest and most characteristic office of the Spirit of God is to enkindle this new life, and hence His noblest name, among the many by which He is called, is the Spirit of life.

Again, remember, ‘that which is born of the Spirit is spirit.’ If there be life given it must be kindred with the life which is its source. Reflect upon those profound words of our Lord: ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh nor whither it goeth. So is every one that is born of the Spirit.’ They describe first the operation of the life-giving Spirit, but they describe also the characteristics of the resulting life.

‘The wind bloweth where it listeth.’ That spiritual life, both in the divine source and in the human recipient, is its own law. Of course the wind has its laws, as every physical agent has; but these are so complicated and undiscovered that it has always been the very symbol of freedom, and poets have spoken of these ‘chartered libertines,’ the winds, and ‘free as the air’ has become a proverb. So that Divine Spirit is limited by no human conditions or laws, but dispenses His gifts in superb disregard of conventionalities and externalisms. Just as the lower gift of what we call ‘genius’ is above all limits of culture or education or position, and falls on a wool-stapler in Stratford-on-Avon, or on a ploughman in Ayrshire, so, in a similar manner, the altogether different gift of the divine, life-giving Spirit follows no lines that Churches or institutions draw. It falls upon an Augustinian monk in a convent, and he shakes Europe. It falls upon a tinker in Bedford gaol, and he writes Pilgrim’s Progress . It falls upon a cobbler in Kettering, and he founds modern Christian missions. It blows ‘where it listeth,’ sovereignly indifferent to the expectations and limitations and the externalisms, even of organised Christianity, and touching this man and that man, not arbitrarily but according to ‘the good pleasure’ that is a law to itself, because it is perfect in wisdom and in goodness.

And as thus the life-giving Spirit imparts Himself according to higher laws than we can grasp, so in like manner the life that is derived from it is a life which is its own law. The Christian conscience, touched by the Spirit of God, owes allegiance to no regulations or external commandments laid down by man. The Christian conscience, enlightened by the Spirit of God, at its peril will take its beliefs from any other than from that Divine Spirit. All authority over conduct, all authority over belief is burnt up and disappears in the presence of the grand democracy of the true Christian principle: ‘Ye are all the children of God by faith in Jesus Christ’; and every one of you possesses the Spirit which teaches, the Spirit which inspires, the Spirit which enlightens, the Spirit which is the guide to all truth. So ‘the wind bloweth where it listeth,’ and the voice of that Divine Quickener is,

‘Myself shall to My darling be

Both law and impulse.’

Under the impulse derived from the Divine Spirit, the human spirit ‘listeth’ what is right, and is bound to follow the promptings of its highest desires. Those men only are free as the air we breathe, who are vitalised by the Spirit of the Lord, for ‘where the Spirit of the Lord is, there,’ and there alone, ‘is liberty.’

In this symbol there lies not only the thought of a life derived, kindred with the life bestowed, and free like the life which is given, but there lies also the idea of power. The wind which filled the house was not only mighty but ‘borne onward’-fitting type of the strong impulse by which in olden times ‘holy men spake as they were “borne onward”‘ the word is the same ‘by the Holy Ghost.’ There are diversities of operations, but it is the same breath of God, which sometimes blows in the softest pianissimo that scarcely rustles the summer woods in the leafy month of June, and sometimes storms in wild tempest that dashes the seas against the rocks. So this mighty lif-giving Agent moves in gentleness and yet in power, and sometimes swells and rises almost to tempest, but is ever the impelling force of all that is strong and true and fair in Christian hearts and lives.

The history of the world, since that day of Pentecost, has been a commentary upon the words of my text. With viewless, impalpable energy, the mighty breath of God swept across the ancient world and ‘laid the lofty city’ of paganism ‘low; even to the ground, and brought it even to the dust.’ A breath passed over the whole civilised world, like the breath of the west wind upon the glaciers in the spring, melting the thick-ribbed ice, and wooing forth the flowers, and the world was made over again. In our own hearts and lives this is the one Power that will make us strong and good. The question is all-important for each of us, ‘Have I this life, and does it move me, as the ships are borne along by the wind?’ ‘As many as are impelled by the Spirit of God, they’- they -’are the sons of God.’ Is that the breath that swells all the sails of your lives, and drives you upon your course? If it be, you are Christians; if it be not, you are not.

II. And now a word as to the second of these symbols-’Cloven tongues as of fire’-the fire of the Spirit.

I need not do more than remind you how frequently that emblem is employed both in the Old and in the New Testament. John the Baptist contrasted the cold negative efficiency of his baptism, which at its best, was but a baptism of repentance, with the quickening power of the baptism of Him who was to follow him; when he said, ‘I indeed baptise you with water, but He that cometh after me is mightier than I. He shall baptise you with the Holy Ghost and with fire.’ The two words mean but one thing, the fire being the emblem of the Spirit.

You will remember, too, how our Lord Himself employs the same metaphor when He speaks about His coming to bring fire on the earth, and His longing to see it kindled into a beneficent blaze. In this connection the fire is a symbol of a quick, triumphant energy, which will transform us into its own likeness. There are two sides to that emblem: one destructive, one creative; one wrathful, one loving. There are the fire of love, and the fire of anger. There is the fire of the sunshine which is the condition of life, as well as the fire of the lightning which burns and consumes. The emblem of fire is selected to express the work of the Spirit of God, by reason of its leaping, triumphant, transforming energy. See, for instance, how, when you kindle a pile of dead green-wood, the tongues of fire spring from point to point until they have conquered the whole mass, and turned it all into a ruddy likeness of the parent flame. And so here, this fire of God, if it fall upon you, will burn up all your coldness, and will make you glow with enthusiasm, working your intellectual convictions in fire not in frost, making your creed a living power in your lives, and kindling you into a flame of earnest consecration.

The same idea is expressed by the common phrases of every language. We speak of the fervour of love, the warmth of affection, the blaze of enthusiasm, the fire of emotion, the coldness of indifference. Christians are to be set on fire of God. If the Spirit dwell in us, He will make us fiery like Himself, even as fire turns the wettest green-wood into fire. We have more than enough of cold Christians who are afraid of nothing so much as of being betrayed into warm emotion.

I believe, dear brethren, and I am bound to express the belief, that one of the chief wants of the Christian Church of this generation, the Christian Church of this city, the Christian Church of this chapel, is more of the fire of God! We are all icebergs compared with what we ought to be. Look at yourselves; never mind about your brethren. Let each of us look at his own heart, and say whether there is any trace in his Christianity of the power of that Spirit who is fire. Is our religion flame or ice? Where among us are to be found lives blazing with enthusiastic devotion and earnest love? Do not such words sound like mockery when applied to us? Have we not to listen to that solemn old warning that never loses its power, and, alas! seems never to lose its appropriateness: ‘Because thou art neither cold nor hot, I will spue thee out of My mouth.’ We ought to be like the burning beings before God’s throne, the seraphim, the spirits that blaze and serve. We ought to be like God Himself, all aflame with love. Let us seek penitently for that Spirit of fire who will dwell in us all if we will.

The metaphor of fire suggests also-purifying. ‘The Spirit of burning’ will burn the filth out of us. That is the only way by which a man can ever be made clean. You may wash and wash and wash with the cold water of moral reformation, you will never get the dirt out with it. No washing and no rubbing will ever cleanse sin. The way to purge a soul is to do with it as they do with foul clay-thrust it into the fire and that will burn all the blackness out of it. Get the love of God into your hearts, and the fire of His Divine Spirit into your spirits to melt you down, as it were, and then the scum and the dross will come to the top, and you can skim them off. Two powers conquer my sin: the one is the blood of Jesus Christ, which washes me from all the guilt of the past; the other is the fiery influence of that Divine Spirit which makes me pure and clean for all the time to come. Pray to be kindled with the fire of God.

III. Then once more, take that other metaphor, ‘I will pour out of My Spirit.’

That implies an emblem which is very frequently used, both in the Old and in the New Testament, viz., the Spirit as water. As our Lord said to Nicodemus: ‘Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.’ The ‘water’ stands in the same relation to the ‘Spirit’ as the ‘fire’ does in the saying of John the Baptist already referred to-that is to say, it is simply a symbol or material emblem of the Spirit. I suppose nobody would say that there were two baptisms spoken of by John, one of the Holy Ghost and one of fire,-and I suppose that just in the same way, there are not two agents of regeneration pointed at in our Lord’s words, nor even two conditions, but that the Spirit is the sole agent, and ‘water’ is but a figure to express some aspect of His operations. So that there is no reference to the water of baptism in the words, and to see such a reference is to be led astray by sound, and out of a metaphor to manufacture a miracle.

There are other passages where, in like manner, the Spirit is compared to a flowing stream, such as, for instance, when our Lord said, ‘He that believeth on Me, out of his belly shall flow rivers of living water,’ and when John saw a ‘river of water of life proceeding from the throne.’ The expressions, too, of ‘pouring out’ and ‘shedding forth’ the Spirit, point in the same direction, and are drawn from more than one passage of Old Testament prophecy. What, then, is the significance of comparing that Divine Spirit with a river of water? First, cleansing, of which I need not say any more, because I have dealt with It in the previous part of my sermon. Then, further, refreshing, and satisfying. Ah! dear brethren, there is only one thing that will slake the immortal thirst in your souls. The world will never do it; love or ambition gratified and wealth possessed, will never do it. You will be as thirsty after you have drunk of these streams as ever you were before. There is one spring ‘of which if a man drink, he shall never thirst’ with unsatisfied, painful longings, but shall never cease to thirst with the longing which is blessedness, because it is fruition. Our thirst can be slaked by the deep draught of ‘the river of the Water of Life, which proceeds from the Throne of God and the Lamb.’ The Spirit of God, drunk in by my spirit, will still and satisfy my whole nature, and with it I shall be glad. Drink of this. ‘Ho! every one that thirsteth, come ye to the waters!’

The Spirit is not only refreshing and satisfying, but also productive and fertilising. In Eastern lands a rill of water is all that is needed to make the wilderness rejoice. Turn that stream on to the barrenness of your hearts, and fair flowers will grow that would never grow without it. The one means of lofty and fruitful Christian living is a deep, inward possession of the Spirit of God. The one way to fertilise barren souls is to let that stream flood them all over, and then the flush of green will soon come, and that which is else a desert will ‘rejoice and blossom as the rose.’

So this water will cleanse, it will satisfy and refresh, it will be productive and will fertilise, and ‘everything shall live whithersoever that river cometh.’

IV. Then, lastly, we have the oil of the Spirit.

‘Ye have an unction,’ says St. John in our last text, ‘from the Holy One.’ I need not remind you, I suppose, of how in the old system, prophets, priests, and kings were anointed with consecrating oil, as a symbol of their calling, and of their fitness for their special offices. The reason for the use of such a symbol, I presume, would lie in the invigorating and in the supposed, and possibly real, health-giving effect of the use of oil in those climates. Whatever may have been the reason for the use of oil in official anointings, the meaning of the act was plain. It was a preparation for a specific and distinct service. And so, when we read of the oil of the Spirit, we are to think that it is that which fits us for being prophets, priests, and kings, and which calls us to, because it fits us for, these functions.

You are anointed to be prophets that you may make known Him who has loved and saved you, and may go about the world evidently inspired to show forth His praise, and make His name glorious. That anointing calls and fits you to be priests, mediators between God and man, bringing God to men, and by pleading and persuasion, and the presentation of the truth, drawing men to God. That unction calls and fits you to be kings, exercising authority over the little monarchy of your own natures, and over the men round you, who will bow in submission whenever they come in contact with a man all evidently aflame with the love of Jesus Christ, and filled with His Spirit. The world is hard and rude; the world is blind and stupid; the world often fails to know its best friends and its truest benefactors; but there is no crust of stupidity so crass and dense but that through it there will pass the penetrating shafts of light that ray from the face of a man who walks in fellowship with Jesus. The whole nation of old was honoured with these sacred names. They were a kingdom of priests; and the divine Voice said of the nation, ‘Touch not Mine anointed, and do My prophets no harm!’ How much more are all Christian men, by the anointing of the Holy Spirit, made prophets, priests, and kings to God! Alas for the difference between what they ought to be and what they are!

And then, do not forget also that when the Scriptures speak of Christian men as being anointed, it really speaks of them as being Messiahs. ‘Christ’ means anointed , does it not? ‘Messiah’ means anointed . And when we read in such a passage as that of my text, ‘Ye have an unction from the Holy One,’ we cannot but feel that the words point in the same direction as the great words of our Master Himself, ‘As My Father hath sent Me, even so send I you.’ By authority derived, no doubt, and in a subordinate and secondary sense, of course, we are Messiahs, anointed with that Spirit which was given to Him, not by measure, and which has passed from Him to us. ‘If any man have not the Spirit of Christ, he is none of His.’

So, dear brethren, all these things being certainly so, what are we to say about the present state of Christendom? What are we to say about the present state of English Christianity, Church and Dissent alike? Is Pentecost a vanished glory, then? Has that ‘rushing mighty wind’ blown itself out, and a dead calm followed? Has that leaping fire died down into grey ashes? Has the great river that burst out then, like the stream from the foot of the glaciers of Mont Blanc, full-grown in its birth, been all swallowed up in the sand, like some of those rivers in the East? Has the oil dried in the cruse? People tell us that Christianity is on its death-bed; and the aspect of a great many professing Christians seems to confirm the statement. But let us thankfully recognise that ‘we are not straitened in God, but in ourselves.’ To how many of us the question might be put: ‘Did you receive the Holy Ghost when you believed?’ And how many of us by our lives answer: ‘We have not so much as heard whether there be any Holy Ghost.’ Let us go where we can receive Him; and remember the blessed words: ‘If ye, being evil, know how to give good gifts to your children, how much more will your Heavenly Father give the Holy Spirit to them that ask Him’!

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

suddenly. Greek. aphno. Only here; Act 16:26; Act 28:6.

sound. Greek. echos. Only here; Luk 4:37. Heb 12:19.

from. App-104.

heaven = the heaven (singular) See Mat 6:9, Mat 6:10.

rushing, &c. = a mighty wind borne along.

rushing. Greek. pass, of phero. Same word as in 2Pe 1:21 (moved).

mighty. Greek. biaios. Only here. The noun, bia (force), is only found in Acts. See Act 5:26.

wind = blast. Greek. pnoe, from pneo, to breathe, or blow, whence pneuma. Only here and Act 17:25. In the Septuagint twenty-one times, of which fifteen are the rendering of the Hebrew neshamah. App-16.

Fuente: Companion Bible Notes, Appendices and Graphics

2. . . . ] could not be better rendered than in E. V., a sound at of a rushing mighty wind. The distinction between and , on which De Wette insists, can hardly be expressed in our language. It is possible that Luke may have used to avoid the concurrence of and . It doubtless has its especial propriety;-it is the breathing or blowing which we hear: it was the sound as of a violent blowing, borne onward, which accompanied the descent of the Holy Spirit. To treat this as a natural phnomenon,-even supposing that phnomenon miraculously produced, as the earthquake at the crucifixion,-is contrary to the text, which does not describe it as . ., but . . . It was the chosen vehicle by which the Holy Spirit was manifested to their sense of hearing, as by the tongues of fire to their sense of seeing.

ad violentum quo venti moventur impetum notandum adhiberi solet. l. Hist. An. vii. 24, : Diog. Lart. x. 25. 104, . Kypke.

] Certainly Luke would not have used this word of a chamber in the Temple, or of the Temple itself, without further explanation. Our Lord, it is true, calls the Temple , Mat 23:38,-and Josephus informs us that Solomons Temple was furnished , and again : but to suppose either usage here, seems to me very far-fetched and unnatural.

Fuente: The Greek Testament

Act 2:2. , suddenly) So also shall Christ be revealed when coming to judgment [viz. suddenly].-) An appropriate verb (word)-, of a blast, or gust of wind) This depends on , a sound.-, house) Often denotes a part of a house, as the Latin cus. The house was the temple (for according to Luk 24:53, they were continually in the temple), which was to be resorted to by all on that festival day, and in that part of the day: the cus was part of the temple: the , ch. Act 1:13, was part of the whole cus.-, sitting) quietly, in the morning: Act 2:15.

Fuente: Gnomon of the New Testament

suddenly: Act 16:25, Act 16:26, Isa 65:24, Mal 3:1, Luk 2:13

as: 1Ki 19:11, Psa 18:10, Son 4:16, Eze 3:12, Eze 3:13, Eze 37:9, Eze 37:10, Joh 3:8

it: Act 4:31

Reciprocal: 1Ki 19:12 – a still 1Ch 14:15 – when thou shalt hear Eze 37:7 – there Dan 6:10 – three Joe 2:28 – upon Mat 3:11 – he shall Mat 18:19 – That if Act 10:44 – the Holy Ghost Act 11:15 – as on 1Jo 5:8 – the water

Fuente: The Treasury of Scripture Knowledge

2

The sound was what filled all the house; not the wind nor the Spirit. The sound came from heaven or the region of the atmosphere, since that is the place where winds originate, being the movements of the air.

Fuente: Combined Bible Commentary

Act 2:2-3. There came from heaven a sound as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. The external signs which attended the outpouring of the Spirit on the chosen band were but a sound and a light, nothing more, for neither wind nor flames were naturalthey were both from heaven. The wind was unfelt, the fire neither burnt nor singed; and yet the whirr of the rushing mighty blast filled all the house where they were sitting, and the flames, like tongues of fire, settled as a burning crown on the head of each one present. All attempts that have been made to show that these signs of the unfelt wind and of the fire which never burnt were merely natural phenomena (see Paul us, This, and others), have signally failed. An earthquake and the wind storm which often accompanies it has been suggested as having happened on that first Pentecost morning; but the story of the Acts only speaks of a mighty wind which no one man felt but only heard; while electrical phenomena, such as the gleaming lights sometimes seen on the highest points of steeples or on the masts of vessels, and which have been known to alight even on men, bear a very faint resemblance, if any, to those wondrous tongues like as of fire which crowned each head in that little company of believers in the Crucified, on that never-to-be-forgotten morning; in addition to which, as Lange well observes, such electrical phenomena belong to the open air, not to the interior of a house where the followers of Jesus were then assembled.

The account of the stupendous miracle, in common with nearly all the Bible recitals of supernatural events, is studiedly short, and dwells on no details; it simply relates how and when it took place, without comment or remark, evidently assuming that the circumstances were too generally known and believed to require more than the bare recapitulation of the simple fact.

Three distinct events seem to have taken place

(1.) There came from heaven a murmuring sound, like the sighing of a strong rushing wind. It seemed to pervade the whole house. Those assembled there all heard this strange weird sound, but none could feel that strong blast they heard so distinctly rushing round them.

(2.) And apparently almost simultaneously with the murmuring of that unseen rushing wind, forked flames shaped like tongues of fire filled the chamber, and a tongue of flame settled on the head of each one present.

(3.) And as the flame touched each head, every man received a consciousness of a new and mighty power, each one felt as man had never felt beforethe presence and love of God. The ecstatic utterance of praise which followed was merely an outward sign of the grace and power which at once followed the descent of the Holy Ghost on these favoured men. The new gift [of tongues] was the outward sign from heaven(a) to encourage these first brave witnesses for Jesus; (b) to assure the Church that the Masters promise was in part fulfilled, and power was in very truth sent from on high.

Fuente: A Popular Commentary on the New Testament

Act 2:2-3. And suddenly That is, unexpectedly and in a moment, not gradually, as winds generally rise; there came a sound from heaven Not, as some have supposed, like a clap of thunder; but as of a rushing mighty wind A wind strong and violent, coming not only with a loud noise, but with great force, as if it would bear down all before it; this was to signify the powerful influences and operations of the Spirit of God upon the minds of men; and it filled all the house where they were sitting As their doctrine was afterward to fill the whole earth. When Moses had finished all things respecting the tabernacle, a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle, Exo 40:34-35; and when Solomon had finished building the temple, the cloud, &c., filled the house of the Lord, 1Ki 8:10-11. In like manner, when Isaiah saw the Lord sitting upon a throne, high and lifted up, it is said, his train filled the temple, Isa 6:1. But now the divine presence had left the temple, and the glory of the Lord rested upon mount Zion, the gospel church, and filled the house where the apostles were assembled. And there appeared unto them cloven Or, as some render , distinct, tongues of fire That is, small flames, which is all that the phrase, tongues of fire, means in the language of the Seventy. Probably, however, those small flames were cloven, or divided, either in that part of them which was next the heads of those on whom they rested, as Dr. Hammond supposes; or, as most commentators think, and as seems much more probable, at the tip of them. They were bright flames, says Dr. Doddridge, in a pyramidical form, which were so parted as to terminate in several points, and thereby to afford a proper emblem of the marvellous effects attending the appearance, by which they were endowed with a miraculous diversity of languages. And it sat (, not they sat,) upon each of them That is, the fire, or one of these tongues, or flames, sat upon each: for it appears there were as many flames as there were persons, and they sat upon them for some time, to show the constant residence of the Holy Ghost with them. The extraordinary gifts of the Spirit were conferred sparingly of old, and but at some times; but the disciples of Christ had these gifts always with them; though the sign, we may suppose, presently disappeared. By these appearances resembling flaming fire, was probably signified, also, Gods touching their tongues, as it were (together with their hearts) with divine fire; his enabling them to speak with irresistible force and energy; his giving them such words as were active and penetrating, even as flaming fire.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2. It was the apostles, then, and they alone, who were assembled together: (2) “And suddenly there came a sound out of heaven, as of a rushing mighty wind, and it filled all the house where they were sitting.” What house this was has been variously conjectured; but the supposition of Olshausen, that it was one of the thirty spacious rooms around the temple court, described by Josephus and called oikoi, houses, is most agreeable to all the facts. Wherever it was, the crowd described below gathered about them, and this required more space than any private house would afford, especially the upper room where the apostles had been lodging.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Verse 2

House; apartment or hall.

Fuente: Abbott’s Illustrated New Testament

The sound like wind came from heaven, the place where Jesus had gone (Act 1:10-11). This noise symbolized the coming of the Holy Spirit in power. The same Greek word (pneuma) means either "wind" or "spirit." Ezekiel and Jesus had previously used the wind as an illustration of God’s Spirit (Eze 37:9-14; Joh 3:8).

"Luke particularly stresses the importance of the Spirit in the life of the church [in Acts]." [Note: Marshall, The Acts . . ., p. 32. ]

Jesus’ earlier breathing on the disciples and giving them the Holy Spirit (Joh 20:22) may have been only a temporary empowerment with the Spirit along the lines of Old Testament empowerments. Others believe that Jesus was giving these disciples a symbolic and graphic reminder of the Spirit who would come upon them later. It was a demonstration of what Jesus would do when He returned to the Father and which He did do on Pentecost. He was not imparting the Spirit to them in any sense then. I prefer this explanation.

"A friend of my daughter lives in Kansas and went through the experience of a tornado. It did not destroy their home but came within two blocks of it. When she wrote about it to my daughter, she said, ’The first thing we noticed was a sound like a thousand freight trains coming into town.’ Friend, that was a rushing, mighty wind, and that was the sound. It was that kind of sound that they heard on the Day of Pentecost." [Note: McGee, 4:516.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)