when Titus besieged Jerusalem at about the feast of the Passover, there were no less than three millions of people in the city, and this great multitude greatly deepened the calamities arising from the siege. Josephus also mentions an instance where great multitudes of Jews, from other nations, were present at the feast of Pentecost. (Jewish War, b. ii. chap. iii. § 1.)

When this voice was made. g Or, troubled in mind. When this was noised abroad.-When the rumour of this remarkable transaction was spread, as it naturally would be, without delay. Were confounded, ovvexún. Were violently moved and agitated; were amazed and astonished at the remarkable occurrence. Every man heard them speak, &c.—Though the multitude spoke different tongues, yet they now heard Galileans use the language which they had learned in foreign nations. His own language.- His own dialect, dialéкry. His own idiom, whether it was a foreign language, or whether it was a modification of the Hebrew. The word may mean either; but it is probable that the foreign Jews would greatly modify the Hebrew, or conform almost entirely to the language spoken in the country where they lived. We may remark here, that this effect on the first descent of the Holy Ghost, was not peculiar to that time. A work of grace on the hearts of men, in a revival of religion, will always be noised abroad. A multitude will come together, and God often, as he did here, makes use of this motive to bring them under the influence of religion. Curiosity was the motive here, and it was the occasion of their

being brought under the influence of the truth,

and of their conversion. In thousands of cases,

this has occurred since. The effect of what they saw was to confound them. They made no complaint at first of the irregularity of what was done, but were all amazed and overwhelmed. So the effect of a revival of religion is often to convince the multitude that it is indeed a work of

the Holy One; to amaze them by the display of his power; and to silence opposition and cavil by the manifest presence and the power of God. A few afterwards began to cavil, (ver. 13,) as some will always do in a revival; but the mass were convinced, as will be the case always, that this was a mighty display of the power of God.

VER. 7. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galileans ?^ h Chap. i. 11.

success which God often grants to those who are of slender endowments and of little learning, though blessed with a humble and pious heart, is has chosen the foolish things of the world to often amazing to the men of the world. God confound the wise. (1 Cor. i. 27.) This should

teach us that no talent or attainment is too humble to be employed for mighty purposes, in its proper sphere, in the kingdom of Christ, and that pious effort may accomplish much, may awe and amaze the world, and then burn in heaven learning, and talent, may blaze uselessly among with increasing lustre for ever; while pride, and men, or kindle up the worst passions of our nature, and then be extinguished in eternal night. VER. 8. And how hear we every man in our own tongue, wherein we were born?

Wherein we were born.-That is, as we say, in our native language; that which is spoken, where we were born.

VER. 9. Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia,

Parthians, &c.-To show the surprising extent

and power of this miracle, Luke enumerates the rusalem. In this way, the number of languages different nations that were represented then at Jewhich the apostles spoke, and the extent of the miracle, can be ascertained. The enumeration of these nations begins at the east, and proceeds to the west. Parthians mean those Jews, or proselytes, who dwelt in Parthia. This country was

a part of Persia, and was situated between the Persian Gulf and the Tigris on the west, and the river Indus on the east. To the south, it was bounded by the desert of Caramania, and it had Media on the north. Their empire lasted about four hundred years, and they were much distinguished for their manner of fighting. They usually fought on horseback, and when appearing to retreat, discharged their arrows with great execution behind them. They were a part of the vast Scythian horde of Asia, and disputed the empire of the east with the Romans. language spoken there was that of Persia, and in ancient writers, Parthia and Persia often mean the same country. Medes.-Inhabitants of Media. This country was situated north of Parthia, and south of the Caspian sea. It was about the size of Spain, and was one of the richest parts of Asia. In the Scriptures it is called Madai. (Gen. x. 2.) The Medes are often mentioned,

The

frequently in connexion with the Persians, with whom they were often connected under the same government. (2 Kings xvii. 6; xviii. 11. Esther i. 19. Jer. xxv. 25. Dan. v. 28; vi. 8; ix. 1. Esther i, 3, 14, 18. Dan. viii. 20.) The language spoken here was also that of Persia. In this whole region many Jews remained after the Babylonish captivity, who chose not to return with their brethren to the land of their fathers. From the descendants of these probably were those who were now assembled from those places at Jerusalem. Elamites.-Elam is often mentioned in the Old Testament. The nation was descended from Elam the son of Shem. (Gen. x. 22.) It is mentioned as being in alliance with Amraphel, the king of Shinar, and Arioch, king of Ellasar, and Tidal, king of nations. (Gen. xiv. 1.) Of these nations in alliance, Chedorlaomer, king of Elam, was the chief. (Ver. 4. See also Ezra ii. 7; viii. 7. Neh. xii. 34. Isa. xi. 11; xxi. 2; xxii. 6, &c.) They are mentioned as a part of the Persian empire, and Daniel is said to have resided "at Shushan, which is in the province of Elam." (Dan. viii. 2.) The Greeks and Romans gave to this country the name of Elymais. It is now called Kusistan. It was bounded by Persia on the east; by Media on the north; by Babylonia on the west; and by the Persian Gulf on the south. The Elamites were a warlike people, and celebrated for the use of the bow. (Isa. xxii. 6. Jer. xlix. 35.) The language of the people was of course the Persian. Its capital Shusan, called by the Greeks Susa, was much celebrated. It is said to have been fifteen miles in circumference; and was adorned with the celebrated palace of Ahasuerus. The inhabitants still pretend to show there the tomb of the prophet Daniel. Mesopotamia. This name, which is Greek, signifies between the rivers; that is, the region lying between the rivers Euphrates and Tigris. În Hebrew it was called AramNaharaim; that is, Aram, or Syria of the two rivers. It was also called Padan Aram, the plain of Syria. In this region were situated some important places mentioned in the Bible:-Ur, of the Chaldees, the birth-place of Abraham, (Gen. xi. 27, 28;) Haran, where Terah stopped on his journey and died, (Gen. xi. 31, 32;) Carchemish, (2 Chron. xxxv. 20;) Hena, (2 Kings xix. 13;) Sepharvaim, (2 Kings xvii. 24.) This region, known as Mesopotamia, extended between the two rivers from their sources to Babylon on the south. It had on the north Armenia, on the west Syria, on the east Persia, and on the south Babylonia. It was an extensive, level, and fertile country. The language spoken here was probably the Syriac, with perhaps a mixture of the Chaldee. In Judea.-This expression has greatly perplexed commentators. It has been thought difficult to see why Judea should be mentioned, as if it were a matter of surprise that they could speak in this language. Some have supposed an error in the manuscripts, and have proposed to read Armenia, or India, or Lydia, or Idumea, &c. But all this has been without any authority. Others have supposed that the language of Galilee was so different from that of the other parts of Judea, as to render it remarkable that they could speak that dialect. But this is an idle sup

position. This is one of the many instances in which commentators have perplexed themselves to very little purpose. Luke recorded this as any other historian would have done. In running over the languages which they spoke, he enumerated this as a matter of course; not that it was remarkable simply that they should speak the language of Judea, but that they should speak so many, meaning about the same by it as if he had said they spoke every language in the world. Just as if a similar miracle were to occur at this time among an assembly of native Englishmen and foreigners. In describing it, nothing would be more natural, than to say, they spoke French, and German, and Spanish, and English, and Italian, &c. In this there would be nothing remarkable, except that they spoke so many languages. Cappadocia.-This was a region of Asia Minor, and was bounded on the east by Armenia, on the north by Pontus and the Euxine sea, west by Lycaonia, and south by Cilicia. The language which was spoken here is not certainly known. It was probably, however, a mixed dialect made up of Greek and Syriac, perhaps the same as their neighbours, the Lycaonians. (Acts xiv. 11.) This place was formerly celebrated for iniquity, and is mentioned in Greek writers as one of the three eminently wicked places, whose name began with C. The others were Crete, (Comp. Titus i. 12,) and Cilicia. After its conversion to the Christian religion, however, it produced many eminent men, among whom were Gregory Nyssen, and Basil the Great. It was one of the places to which Peter directed an epistle. (1 Pet. i. 1.) In Pontus.-This was another province of Asia Minor, and was situated north of Cappadocia, and was bounded west by Paphlagonia. Pontus and Cappadocia under the Romans constituted one province. This was one of the places to which the apostle Peter directed his epistle. (1 Pet. i. 1.) This was the birthplace of Aquila, one of the companions of Paul. (Acts xviii. 2, 18, 26. Rom. xvi. 3. 1 Cor. xvi. 19. 2 Tim. iv. 19.) And Asia.-Pontus, and Cappadocia, &c., were parts of Asia. But the word Asia is doubtless used here to denote the regions or provinces west of these, which are not particularly enumerated. Thus it is used Acts vi. 9; xvi. 6; xx. 16. The capital of this region was Ephesus. See also 1 Pet. i. 1. This region was frequently called Ionia, and was afterwards the seat of the seven churches in Asia. (Rev. i. 4.)

VER. 10. Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,

Phrygia, and Pamphylia.-These were also two provinces of Asia Minor. Phrygia was surrounded by Galatia, Cappadocia, and Pisidia. Pamphylia was on the Mediterranean, and was bounded north by Pisidia. The language of all these places was doubtless the Greek, more or less pure. In Egypt.-This was that extensive country, well known, on the south of the Mediterranean, watered by the Nile. It extends 600 miles from north to south, and from 100 to 120 east and west. The language used there was the

which are done to promote their own welfare. Hence the Saviour himself was mocked; and the efforts of Christians to save others have been the subject of derision. Derision, and mockery, and a jeer, have been far more effectual in deterring men from becoming Christians than any attempts at sober argument. God will treat men as they treat him. (Psal. xviii. 26.) And hence he says to the wicked, "Because I have called and ye refused.... but ye have set at nought my counsel, I also will laugh at your calamity, I will mock when your fear cometh." (Prov. i. 24-26.) These men are full of new wine.-These men are drunk. In such times men will have some way of accounting for the effects of the gospel; and the way is commonly about as wise and rational as this. "To escape the absurdity of acknowledging their own ignorance, they adopted the theory that strong drink can teach languages."Dr. McLelland. In modern times it has been usual to denominate such scenes fanaticism, or wildfire, or enthusiasm. When men fail in argument, it is common to attempt to confute a doctrine or bring reproach upon a transaction by "giving it an ill name." Hence the names Puritan, Quaker, Methodist, &c. were at first given in derision, to account for some remarkable effect of religion on the world. Comp. Matt. xi. 19. John vii. 20; viii. 48. And thus men endeavour to trace revivals to ungoverned and heated passions; and they are regarded by many as the mere offspring of fanaticism. The friends of revivals should not be discouraged by this; but should remember that the very first revival of religion was by many supposed to be the effect of a drunken frolic. New wine, yλɛúкovg.—This word properly means the juice of the grape which distils before a pressure is applied, and called "must." It was sweet wine; and hence the word in Greek meaning sweet was given to it. The ancients, it is said, had the art of preserving their new wine with the peculiar flavour before fermentation for a considerable time, and were in the habit of drinking it in the morning. See Horace, Sat. b. ii. iv. Sweet wine, which was probably the same as that mentioned here, is also mentioned in the Old Testament. (Isa. xlix. 26. Amos ix. 13.)

VER. 14. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to words: my

But Peter. This was in accordance with the natural temperament of Peter. He was bold, forward, ardent; and he rose now to defend the apostles of Jesus Christ, and Christ himself, from an injurious charge. Not daunted by ridicule or opposition, he felt that now was the time for preaching the gospel to the crowd that had been assembled by curiosity. No ridicule should deter Christians from an honest avowal of their opinions, and a defence of the operations of the Holy Spirit. With the eleven.-Matthias was now one of the apostles, and now appeared as one of the witnesses for the truth. They probably all arose, and took

part in the discourse. Possibly Peter began to discourse, and either all spoke together in different languages, or one succeeded another. Ye men of Judea.-Men who are Jews; that is, Jews by birth. The original does not mean that they were permanent dwellers in Judea, but that they were Jews, of Jewish families. Literally, "men, Jews." And all ye that dwell, &c.-All others besides native-born Jews, whether proselytes or strangers, who were abiding at Jerusalem. This comprised, of course, the whole assembly, and was a respectful and conciliatory introduction to his discourse. Though they had mocked them, yet he treated them with respect, and did not render railing for railing, (1 Pet. iii. 9,) but sought to convince them of their error. Be this known, &c.-Peter did not intimate that this was a doubtful matter, or one that could not be explained. His address was respectful, yet firm. He proceeded calmly to show them their error. When the enemies of religion deride us or the gospel, we should answer them kindly and respectfully, yet firmly. We should reason with them coolly, and convince them of their error. (Prov. xv. 1.) In this case, Peter acted on the principle which he afterwards enjoined on all. 1 Pet. iii. 15, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear." The design of Peter was to vindicate the conduct of the apostles from the reproach of intoxication, to show that this could be no other than the work of God; and to make an application of the truth to his hearers. This he did, (1.) By showing that this could not be reasonably supposed to be the effect of new wine, (ver. 15.) (2.) That it had been expressly predicted in the writings of the Jewish prophets, (ver. 16—21.) (3.) By a calm argument, proving the resurrection and ascension of Christ, and showing that this also was in accordance with the Jewish Scriptures, (ver. 22-35.) We are not to suppose that this was the whole of Peter's discourse, but that these were the topics on which he insisted, and the main points of his argument.

VER. 15. For these are not drunken, as ye suppose, seeing it is but the third hour of the

day.

k 1 Thess. v. 7.

For these are not drunken, &c.-The word "these," here includes Peter himself, as well as the others. The charge doubtless extended to all. The third hour of the day.-The Jews di vided their day into twelve equal parts, reckoning from sunrise to sunset. Of course the hours were longer in the summer than in the winter. The third hour would answer to our nine o'clock in the morning. The reasons why it was so improbable that they should be drunk at that time were the following: (1.) It was the hour of morning worship, or sacrifice. It was highly improbable, that at that early hour they would be intoxicated. (2.) It was not usual for even drunkards to become drunk in the day-time. 1 Thess. v. 7, "They that be drunken, are drunken in the night." (3.) The charge was, that they had become drunk with wine. Ardent spirits, or alcohol, that curse of