Lastly, the Feast of Pentecost had — traditionally, at least — also a commemorative character. On that day — so it was computed by the later Rabbis, though the Book of Exodus (Exodus 19:1) seems to leave the matter in some uncertainty — the Israelites had encamped round Sinai, and there had been thunders and darkness and voices, and the great Laws had been proclaimed. It was, that is, an epoch-making day in the religious history of Israel. It was fit that it should be chosen for another great epoch-making day, which, seeming at first to be meant for Israel only, was intended ultimately for mankind.
Was fully come. — Literally, was being accomplished. The word seems chosen to express the fact that the meeting of the disciples was either on the vigil of the Feast-day, or in the early dawn. Assuming the Passover to have occurred on the night of the Last Supper, the Day of Pentecost would fall on the first day of the week, beginning, of course, at the sunset of the Sabbath. So the Churches of East and West have commemorated the day as on the eighth Sunday after Easter. In the Latin nations the name of Pentecost remains scarcely altered. The Pfingst of the Germans shows it still surviving in a very contracted form. Some eminent scholars have thought that our Whitsun-day represents it after a still more altered form, and that this is a more probable etymology of the word than those which connect it with the white garments worn on that day by newly-baptised converts, or with the gift of “wit, or wisdom.”
With one accord in one place. — Probably in the same large upper room as in Acts 1:13. We may reasonably think of the same persons as being present. The hour, we may infer from Acts 2:15, was early in the morning, and probably followed on a night of prayer. It is said, indeed, that devout Jews used to solemnise the vigil of Pentecost by a special thanksgiving to God for giving His Law to Israel; and this may well have been the occasion that brought the disciples together (Schöttgen, Hor. Hebr. in Acts 2:1). It was, in the mystic language of the Rabbis, the night on which the Law, as the Bride, was espoused to Israel, as the Bridegroom. The frequent occurrence of the Greek word for “with one accord” (Acts 1:14; Acts 2:46; Acts 4:24; Acts 5:12) is significant as showing the impression made on the writer by the exceptional unity of the new society. Outside the Acts it is found only in Romans 15:16.
(3) There appeared unto them cloven tongues like as of fire. — Better, and tongues as of fire were seen by them, parted among them. The word translated “cloven” cannot possibly have that meaning. It is not uncommon (e.g., Acts 2:45; Matthew 27:35; Luke 22:17; and John 19:24), and is always used in the sense of dividing or distributing. What the disciples saw would, perhaps, be best described in modern phrase as a shower of fiery tongues, coming they knew not whence, lighting for a moment on each head, and then vanishing. The verb “it (sc., a tongue of fire) sat upon” is in the tense which expresses momentary, not continuous, action.