Acts 2:1-4
1. And when the day of Pentecost was fulfilled, they were all with
one accord gathered together: 2. And there was made from heaven suddenly
a sound, as it were when a violent wind breaketh in, and it filled all
the house where they sat: 3. And they saw cloven tongues, as it were of
fire, and it sat upon every one of them. 4. And they were all filled with
the Holy Ghost, and they began to speak with strange tongues, even as the
Spirit gave them to speak.
1. And when. To be fulfilled is taken in this place for to come.
For Luke beareth record again of their perseverance, when he saith that
they stood all in one place until the time which was set them. Hereunto
serveth the adverb, with one accord. Furthermore, we have before declared
why the Lord did defer the sending of his Spirit a whole month and a half.
But the question is, why he sent him upon that day chiefly. I will not
refute that high and subtle interpretation of Augustine, that like as the
law was given to the old people fifty days after Easter, being written
in tables of stone by the hand of God, so the Spirit, whose office it is
to write the same in our hearts, did fulfill that which was figured in
the giving of the law as many days after the resurrection of Christ, who
is the true Passover. Notwithstanding, whereas he urgeth this his subtle
interpretation as necessary, in his book of Questions upon Exodus, and
in his Second Epistle unto Januarius, I would wish him to be more sober
and modest therein. Notwithstanding, let him keep his own interpretation
to himself. In the mean season, I will embrace that which is more sound.
Upon the feast day, wherein a great multitude was wont to resort to
Jerusalem, was this miracle wrought, that it might be more famous. And
truly by means hereof was it spread abroad, even unto the uttermost parts
and borders of the earth. For the same purpose did Christ oftentimes
go up to Jerusalem upon the holy days, (John 2, 5, 7, 10, 12,) to the end
those miracles which he wrought might be known to many, and that in the
greater assembly of people there might be the greater fruit of his doctrine.
For so will Luke afterward declare, that Paul made haste that he might
come to Jerusalem before the day of Pentecost, not for any religion’s sake,
but because of the greater assembly, that he might profit the more, (Acts
20:16.) Therefore, in making choice of the day, the profit of the miracle
was respected: First, that it might be the more extolled at Jerusalem,
because the Jews were then more bent to consider the works of God; and,
secondly, that it might be bruited abroad, even in far countries. They
called it the fiftieth day, beginning to reckon at the first-fruits.
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,)
(John 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, (Ezekiel 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, (John 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? (Genesis 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, (Isaiah
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, (Romans 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. 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, (John 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.
4. They began to speak. He showeth that the effect did appear
presently, and also to what use their tongues were to be framed and applied,
But because Luke setteth down shortly after, that strangers out of divers
countries did marvel, because that every one of them did hear the apostles
speaking in their own tongue, some think that they spoke not in divers
tongues, but that they did all understand that which was spoken in one
tongue, as well as if they should hear their natural tongue. Therefore,
they think that one and the same sound of the voice was diversely distributed
amongst the hearers. Another conjecture they have, because Peter made one
sermon in the audience of many gathered together out of divers countries,
who could not understand his speech (and language,) unless another voice
should come unto their ears than that which proceeded out of his mouth.
But we must first note that the disciples spoke indeed with strange tongues;
otherwise the miracle had not been wrought in them, but in the hearers.
So that the similitude should have been false whereof he made mention before;
neither should the Spirit have been given so much to them as to others.
Again, we hear how Paul giveth thanks to God, that he speaketh with divers
tongues, (1 Corinthians 14:18.) Truly he challengeth to himself both the
understanding, and also the use thereof. Neither did he attain to this
skill by his own study and industry, but he had it by the gift of the Spirit.
In the same place he affirmeth that it is an especial gift, wherewith all
men are not endued. I suppose that it doth manifestly appear hereby that
the apostles had the variety and understanding of tongues given them, that
they might speak unto the Greeks in Greek, unto the Italians in the Italian
tongue, and that they might have true communication (and conference)
with their hearers. Notwithstanding, I leave it indifference whether there
was any second miracle wrought or no, so that the Egyptians and Elamites
did understand Peter speaking in the Chaldean tongue, as if he did utter
divers voices. For there be some conjectures which persuade me thus to
think, and yet not so firm but that they may be refuted. For it may be
that they spoke with divers tongues, as they light upon this man or that,
and as occasion was offered, and as their languages were diverse. Therefore,
it was a manifest miracle, when they saw them ready to speak divers languages.
As touching Peter’s sermon, it might be understood of the greater part
of men wheresoever they were born; for it is to be thought that many of
those which came to Jerusalem were skillful in the Chaldean tongue. Again,
it shall be nothing inconvenient if we say that he spoke also in other
tongues. Although I will not much stand about this matter; so that this
be out of doubt, that the apostles changed their speech.
Acts 2: 5-11
5. And there were at Jerusalem Jews abiding, godly men, out of every
nation of those which are under heaven. 6. And when this was noised abroad,
the multitude came together, and was astonished: because every one heard
them speak in his own tongue. 7. And they wondered all, and marveled, saying
amongst themselves, Behold, are not all these which speak men of Galilee?
8. And how do we every one hear them speaking in his own language, wherein
we were born? 9. Parthians, and Medes, and Elamites, and inhabiters of
Mesopotamia, Judea, and Cappadocia, of Pontus and Asia, 10. And of Phrygia
and Pamphylia, of Egypt, and of the parts of Libya towards Cyrene, and
strangers of Rome; 11. Jews and Proselytes, Cretes and Arabians, we hear
them speaking in our tongues the wonderful works of God.
5. And there were at Jerusalem. When he calleth them godly or
religious men, he seemeth to give us to understand that they came to Jerusalem
that they might worship God; like as God, in all ages, after the scattering
abroad, did gather together into that city some seed which remained, having,
as it were, set up his banner, because as yet the temple did serve to some
use. Yet, nevertheless, he showeth, by the way, who those be which profit
by those miracles, whereby God doth declare his power. For wicked and profane
men do either laugh at them, or else pass [care] not for them, as we shall
see by and by. Furthermore, he meant to cite those as witnesses, which
may the better be believed for their religion and godliness. When he said,
out of every nation, he meaneth out of divers countries, whereof one is
far from another. For he doth also afterwards reckon up those lands whereof
one was far distant from another, of which sort are Libya and Pontus, Rome
and Parthia, and Arabia, and such like. This serveth to increase the greatness
of the thing. For the Cretians and men of Asia, dwelling so near together,
might have some likelihood and agreement in speech; but the same
could not be betwixt the Italians and the men of Cappadocia, betwixt the
Arabians and those of Pontus. Yea, this was also a work of God worthy to
be remembered and wondered at, that in so huge and horrible a scattering
abroad of the people, he did always reserve some relics, yea, he caused
certain strangers to adjoin themselves unto a people which was in such
misery, and, as it were, quite destroyed. For although they lived here
and there in exile in far countries, and being one far from another, did,
as it were, inhabit divers worlds, yet did they hold among themselves the
unity of faith. Neither doth he call them unadvisedly, and without good
consideration, godly men, and men gearing God.
6. When this was noised abroad. Luke saith thus in Greek, This
voice being made; but his meaning is, that the fame was spread abroad,
whereby it came to pass that a great multitude came together. For if one
after another in divers places, and at divers times, had heard the apostles
speaking in divers tongues, the miracle had not been so famous; therefore
they come altogether into one place, that the diversity of tongues may
the better appear by the present comparison. There is a further circumstance
also here to be noted, that the country (and native soil) of the apostles
was commonly known, and this was also commonly known, that they never went
out of their country to learn strange tongues. Therefore, forasmuch
as one speaketh Latin, another Greek, another the Arabian tongue, as occasion
was offered, and that indifferently, and every one doth also change his
tongue, the work of God appeareth more plainly hereby.
11. The wonderful works of God. Luke noteth two things which
caused the hearers to wonder; first, because the apostles being before
ignorant and private persons, born in a base corner, did, notwithstanding,
intreat profoundly of divine matters, and of heavenly wisdom. The other
is, because they have new tongues given them suddenly. Both things are
worth the noting, because to huddle out [utter] words unadvisedly and foolishly,
should not so much have served to move their minds; and the majesty of
the things ought the more to have moved them to consider the miracle. Although
they give due honor to God, in that they are astonished and amazed, yet
the principal and of the miracle is expressed in this, that they inquire,
and thereby declare that they are prepared to learn; for otherwise their
amazedness and wondering should not have done them any great good. And
certainly we must so wonder at the works of God, that there must be also
a consideration, and a desire to understand.
