“Who first received the Baptism With the Holy Spirit (also referred to as the “Gift of the Holy Spirit”) on the Day of Pentecost has been debated by Bible students, theologians, and scholars for over one hundred years. Different views exist about whether the Holy Spirit was both promised and given to the apostles alone on the Day of Pentecost (the “Apostles-Only View”) or if all 120 followers of Jesus mentioned in Acts 1:15, or all the disciples of Jesus gathered, received the Holy Spirit. This article will examine the “Apostles-Only View” and challenge it on exegetical grounds. Before examining the claims made by the Apostles-Only advocates, I will continue to provide a well-researched overview of theologians’ perspectives throughout Church history, offering historical-theological context for the controversy. In Part One, we examined theologians’ views on who the initial recipients of the Gift of the Holy Spirit were, from the early Church through the Reformation Era. In Part Two, we explored what theologians said about this topic through the eighteenth century. In this section, we will explore the nineteenth century, where the origins of the Apostles-Only Position begin. Let’s proceed to Part Three.

Exploring the Historical Background (Part Three)

~ The Debate Begins ~

This section continues our enlightening discussion regarding the original recipients of the Gift of the Holy Spirit on the Day of Pentecost! While John Chrysostom intriguingly posed the question of who received the Holy Spirit in the fourth century, it is fascinating to note that, to my knowledge, there has been no evidence suggesting that theologians believed exclusively in the Twelve Apostles as recipients until very recently, historically speaking. Most scholars up through the eighteenth century affirm that 120 or more devoted disciples received the Holy Spirit on that Pentecost. Yet, the nineteenth century introduced a compelling new perspective, igniting the modern debate surrounding the Apostles-Only position. I look forward to exploring these rich theological discussions with you!

Nineteenth Century (1800-1899)

This section will begin by exploring Adam Clarke’s contributions.

Adam Clarke (1762-1832) 

Adam Clarke was an Irish-born Methodist Minister, Theologian, and biblical Commentator who, through his writings, was among the most important Wesleyan scholars of the Nineteenth Century. Born in Moybeg, County Londonderry, Ireland, Clarke received part of his education at Kingswood School, where he was under Methodist Influence. Entering the Itinerant Ministry in the Early Eighteen Eighties, Clarke eventually emerged as one of the most Important Intellectual Figures of British Methodism. As a result of his monumental work, “The Holy Bible…with a Commentary and Critical Notes,” and many other works in Theology, Philology, and Biblical Studies, Clarke became widely known and respected. Additionally, Clarke repeatedly served in leadership positions throughout his life in the Wesleyan Methodist Church. Clarke is often described as a man of great Learning, Tireless Literary Industry, and a Strong Defender of Methodist Theology. Clarke’s Legacy Endures particularly through his Biblical Commentary, which has had a Broad Influence in both Methodist and Evangelical Circles in Britain and America.¹ In his commentary on Acts 2:1, Clarke writes:

“It is probable that the ‘all’ here mentioned means the one hundred and twenty spoken of Acts 1:15.” ²

Clarke’s statement challenges the Apostles-Only view by emphasizing that “they were all” specifically refers to the 120 individuals mentioned in Acts 1:15. While this interpretation is supported by most theologians, I believe the evidence indicates that more than 120 were initially filled with the Holy Spirit on Pentecost.

Agreeing with Clarke’s viewpoint, the Anglican clergyman James Ford offers his insights in the discussion.

James Ford (1797-1877)

James Ford was an English clergyman of the Church of England who wrote commentary books that made him one of the most important Bible interpreters of the nineteenth century. He attended Rugby School and Oriel College, Oxford. Ford received his B.A. degree in 1818; his M.A. degree in 1821; was ordained as a deacon in 1822; and as a priest in 1823. Ford served in several church positions, including a series of curacies in Northamptonshire, a curacy in Canterbury, a curacy in Exeter, and a prebendal stall in Exeter. In addition to the many other works he published throughout his career, Ford is best known for his illustrated commentaries on the Gospels and Acts. These include The Acts of the Apostles Illustrated. Ford also authored several devotional works, sermons, and translated works. Ford’s memorial notice from the time of his death describes him as “a man of scholarly accomplishment with a very large and generous heart.” His memorial notice also highlights Ford’s many years of productive ministry and his reputation for charity.³ James Ford writes, interestingly,

“They were all – what all? All the Apostles? No; all the disciples, all those hundred and twenty whereof we read (i. 15).⁴

What’s fascinating is that he poses the same question Chrysostom did many years ago and reaches the same conclusion: all 120 individuals received the Holy Spirit on the Day of Pentecost.

Albert Barnes, a Presbyterian minister, poses the same thought-provoking question and arrives at the same insightful conclusion as James Ford.

 Albert Barnes (1798–1870)

Albert Barnes, a Presbyterian minister and theologian, wrote the “Notes on the Bible,” which helped make him one of America’s most influential religious interpreters of the nineteenth century. Born in Rome, NY., Barnes attended Hamilton College and then Princeton Theological Seminary. After completing seminary, Barnes pastored in Morristown, NJ, and later at the First Presbyterian Church in Philadelphia. Barnes gained widespread recognition for his sermons and for the controversies surrounding his views on original sin and imputation. His commentaries on Scripture were unique because they provided a way for pastors, students, and lay readers to understand it, combining pastoral explanation and scholarly analysis. His commentaries were so successful that they influenced generations of Presbyterian and Evangelical Christians throughout the nineteenth century.⁵ In reference to Acts 2:4 and the phenomenon of speaking in tongues, he writes:

“From this it appears that the power was well known in the church, and was not confined to the apostles. This also may show that in the case in the Acts, the ability to do this was conferred on other members of the church as well as the apostles.”⁶

As can be seen, Barnes asserts that the remarkable Pentecost phenomenon reached far beyond the apostles, encompassing other devoted members of the Church as well.

This perspective resonates with the insightful Lutheran theologian Heinrich Meyer, who thoughtfully affirmed that the Gift of the Spirit extends beyond the twelve apostles to embrace a wider community!

Heinrich August Wilhelm Meyer (1800-1873)

Heinrich Meyer was born into a Lutheran family in Gotha. He studied theology at Jena University. The bulk of Meyer’s career involved both pastoral and administrative roles. He served as pastor at Harste, Hoya, and Neustadt am Rübenberge before moving to Hanover. At Hanover, Meyer served as Superintendent and was a member of the Church Consistory. His greatest contribution to the field of biblical studies was his creation of a major multi-volume commentary titled “Kritisch-Exegetischer Kommentar zum Neuen Testament,” which appeared starting in 1832. This Commentary and Meyer’s subsequent contributions influenced generations of Protestant Bible scholars, and it remained a commonly used reference throughout the remainder of the 19th century.⁷ In his analysis of Acts 2:1, he observes that…

“These πάντες, all, were not merely the apostles, but all the followers of Jesus then in Jerusalem, partly natives and partly strangers, including the apostles. For, first of all, it may certainly be presumed that on the day of Pentecost, and, moreover, at the hour of prayer (Acts 2:15), not the apostles alone, but with them also the other μαθηταί—among whom there were, without doubt, many foreign pilgrims to the feast—were assembled. Moreover, in Acts 2:14, the apostles are distinguished from the rest. Further, the πάντες, designedly added, by no means corresponds to the small number of the apostles (Acts 1:26), especially as in the narrative immediately preceding mention was made of a much greater assembly (Acts 1:15); it is, on the contrary, designed—because otherwise it would have been superfluous—to indicate a still greater completeness of the assembly, and therefore it may not be limited even to the 120 persons alone. Lastly, it is clear also from the prophetic saying of Joel, adduced in Acts 2:16 ff., that the effusion of the Spirit was not on the apostles merely, but on all the new people of God, so that ἅπαντες (Acts 2:1) must be understood of all the followers of Jesus (of course, according to the latitude of the popular manner of expression).”⁸

Meyer is a particularly important source because he not only rejects the notion that only the apostles initially received the Spirit on Pentecost, but he also broadens the reference beyond just the Twelve apostles and the strict limit of 120 followers. To this assertion, I say, “Amen.” I believe he understands the relevant passages exactly as intended. The Holy Spirit was initially received not just by the twelve or the 120, but by all the disciples who were gathered together that day.

Johann Lange shares a belief that closely resonates with Meyer’s, highlighting the remarkable similarities in their perspectives that will be further explored shortly.

Johann Peter Lange (1802-1884) 

As a German Protestant theologian, pastor, and biblical scholar, Johann Peter Lange (1802-1884) has been recognized as an influential Reformed voice in continental theology and commentaries from the mid-nineteenth century onward. Born to a rural family near Elberfeld, Germany, Lange attended seminary at Bonn; subsequently, he served as a pastor and eventually took positions as professor at Zürich and then again at Bonn. The breadth of his scholarly contributions spanned many areas, including biblical studies, dogma, Christian ethics, and the life of Christ. However, he is best known for his extensive commentary series, later published under the title Lange’s Commentary on the Holy Scriptures. His work combined theologically imaginative insights, pastoral concerns, and an impressive body of writing, exerting considerable influence over nineteenth-century Protestant biblical hermeneutics in Europe and the English-speaking world.⁹ In Acts 2:4, Lange expresses a belief similar to that of Meyer, stating:

“Who are the persons that were assembled, and that received the gift of the Holy Ghost? We are informed, Acts 2:1, that they were all with one accord in one place. It is at once obvious that not the apostles alone, but other disciples also, were present, and received the gift of the Holy Ghost. The correctness of this view is fully proved by Acts 2:14, in which the twelve apostles are plainly distinguished from other persons who were also filled with the Spirit and spake with other tongues. Still, even when this fact is admitted, one point remains, on which a difference of opinion exists:—Were only the 120 disciples, mentioned in Acts 1:15, present, or was a still larger number of persons assembled, and were all these endowed with the Holy Spirit? The former opinion is generally adopted, but the latter will appear to be better sustained when we consider that the day was a high festival of me old covenant, when those disciples of Jesus who did not reside in Jerusalem, or whom an express command of the Lord had not previously summoned, were, doubtless, also present in the city; it is natural to suppose that they, too, would assemble with the other disciples. Consequently, not only the twelve apostles, but the whole number of the disciples of Jesus who were then present in the city, were assembled together and shared in the effusion of the Spirit.”¹⁰

Elsewhere, he restates his position.

“Not only the apostles, but all the other disciples also, were filled with the Holy Ghost.”¹¹

Building on this idea, Lange explains,

“The gift of the Holy Ghost was not at that time, and is not now, an exclusive privilege of a particular office (not even of the highest in the Church—that of the Apostles), nor of any rank or either sex, but is the gracious gift of the Lord, bestowed on all who believe in him.”¹²

Lange serves as a compelling and direct witness against the Apostles-Only position, emphasizing that Pentecost illustrates the Spirit’s gift extends beyond the Twelve Apostles.

The Methodist Daniel Denison Whedon notably supports this perspective, which adds to its credibility.

Daniel Denison Whedon (1808-1885) 

Daniel Denison Whedon was an American Methodist minister, theologian, writer/editor, and Bible commentator. His writings made him one of the most prominent intellectual figures in Wesleyan circles during the nineteenth century. Whedon was born in Onondaga County, NY. He attended Hamilton College. After an early career as a teacher/academic, he entered the Methodist ministry. Whedon worked in both pastoral and academic roles. Some notable positions include serving as President of Wesleyan University and as Editor of The Methodist Quarterly Review for many years. As the Editor of The Methodist Quarterly Review, Whedon played a key role in shaping Methodist theological and literary discussion in the United States. Whedon is best known for his Commentaries on the Holy Scriptures and A Popular Commentary on the New Testament. These commentaries were unique because they used Methodist theology to explain the practical applications of Scripture. Additionally, Whedon engaged with scholarly research. Through his preaching, editorial leadership, and Biblical writings, Whedon’s influence on nineteenth-century American Methodism and evangelical interpretations of the Bible has been enduring.¹³ When Whedon explains the phrase “All with one accord” in Acts 2:1, he provides a detailed interpretation.

“The same one accord as in Acts 1:14, of the same body enumerated in Acts 1:15; namely, the about one hundred and twenty names representative of the New Testament Church.”¹⁴

Lange taught around 120 disciples who received the Holy Spirit at Pentecost.

We will now explore whether Joseph Alexander agrees with this assessment.

Joseph Addison Alexander (1809-1860)

Joseph Addison Alexander, a prominent American Presbyterian clergyman, professor, and biblical scholar, authored many works that would place him among the major Princeton theologians of the Nineteenth Century. A native of Philadelphia, the son of Archibald Alexander, Joseph’s extraordinary ability to learn and apply classical knowledge and languages was apparent at a very young age. He graduated from the College of New Jersey (now called Princeton University) in 1826 with the highest honors. After a few years of studying and teaching ancient languages in Germany, he accepted a position at Princeton Theological Seminary. He was appointed to chair various departments, including Oriental and Biblical Literature, Ecclesiastical History, and New Testament Literature. Through his work, particularly his scholarly and devotional commentaries on Isaiah, the Psalms, Mark, and Acts, he became well known throughout America for his scholarly yet reverent biblical commentary. His work was distinguished by combining philological breadth, theological depth, and pastoral concern. As such, his influence on the development of American Presbyterian scholarship and biblical interpretation in the Nineteenth Century will be long enduring.¹⁵ Alexander discusses Acts 2:1 and the significance of the word “all.” He explores its implications within the context of the passage.

“All is strong, but not a definite expression, i.e., not one that determines what precise number, or what specific class of persons, were assembled upon this occasion. It must therefore be interpreted by the foregoing narrative, in which we read of two assemblages, the first of the eleven (1:4), and the second of a hundred and twenty persons (1:15). The proximity of this last, and the strength of the expression all, seem to forbid its restriction to the twelve, but not its extension to a greater number than a hundred and twenty.¹⁶

He then explains that…

“it seems most probable that all here designates that body,”¹⁷

…referring to the larger assembly mentioned in Acts 1:15, Alexander is one of the clearest mid-century witnesses against the Apostles-Only reading.

One of the strongest witnesses against the Apostles-only paradigm is the New Testament scholar, Henry Alford.

Henry Alford (1810-1871)

Henry Alford (1810-1871) was an important clergyman, theologian, New Testament scholar, Commentator on Scripture, and biblical authority within the Church of England. He was born in London, studied at Trinity College, Cambridge,e and became the most influential New Testament interpreter of the Nineteenth Century through his exegesis. Alford began studying classics, poetry, rhetoric, and theology at a young age. After graduating from Trinity College, he took Holy Orders in the Church of England and served in various clerical positions. He became the Dean of Canterbury in 1857. Alford is best known for his Greek Testament and The New Testament for English Readers. His two books were an application of textual criticism, linguistic knowledge, and practical commentary. Therefore, Alford is considered one of the most influential English biblical scholars of his time. However, Alford’s influence went far beyond the confines of academia. He was also known as a speaker, hymn writer, poet, and publisher.¹⁸ Alford is the third theologian, following Myer and Lange, to explicitly state that those who initially received the Holy Spirit on the Day of Pentecost included more than just the 120 individuals. In his Commentary on Acts 2:1, Henry Alford clearly articulates this point.

“Not the Apostles only, nor the hundred and twenty mentioned ch. Acts 1:15; but all the believers in Christ, then congregated at the time of the feast in Jerusalem.The former is manifest from Acts 2:14, when Peter and the eleven stand forward and allude to the rest as οὗτοι: and the latter follows on the former being granted. Both are confirmed by the universality of the promise cited by Peter, Acts 2:17 ff.”¹⁹

Notice how he suggests a distinction is made between the believers who received the Holy Spirit and the twelve apostles who stood with Peter. This interpretation will become important as we continue to investigate this question. He reiterates this same idea in Acts 2:14:

“Peter and the eleven come forward from the great body of believers.”²⁰

Later, Alford continues by saying that Peter

“distinguishes … himself and the eleven from the rest,”²¹

and therefore reads Peter’s statement, “these are not drunken,” as referring to individuals outside the twelve apostles. As mentioned earlier, Alford stands out as a remarkable nineteenth-century authority who opposed the Apostles-Only perspective while strongly supporting the belief that more than 120 individuals initially received the Gift of the Holy Spirit.²² I wholeheartedly share this perspective and appreciate the depth of his insights.

The Presbyterian minister, Melanchthon Jacobus, confidently endorses the same understanding.

Melancthon Williams Jacobus (1816–1876)

Melancthon William Jacobus was a Presbyterian minister, educator, and Bible interpreter. He produced a large body of practical exegetical literature that contributed to his status as a prominent nineteenth-century American Reformed interpreter. As a theologian of Presbyterian theological education, he is also well remembered for his extensive “Notes, Critical & Explanatory” series of commentaries on many biblical books, including his Commentary on Acts. Jacobus’s writing was intended for both ministers, students, and educated laity; as such, he blended serious doctrine with practical, accessible Exposition. His Acts commentary, first published in 1869 and later reprinted, established his reputation as one of America’s most respected interpreters of the New Testament during the late nineteenth century. ²³ Adding to the historical consensus on the matter before us in this article is Melancthon Jacobus. He writes.

“This includes such as may have assembled besides the 120, and doubtless there were many Christian Disciples who had come to the feast.”²⁴

I believe that Melancthon Jacobus is correct in stating that over 120 people initially received the Holy Spirit. I will later provide detailed evidence for this belief through hermeneutical and exegetical analysis.

Let’s take a moment to consider Philip Schaff’s perspective on this issue.

Philip Schaff (1819–1893)

Philip Schaff (1819-1893), born in Chur, Switzerland, studied theology at the University of Stuttgart and later at the Universities of Tübingen, Halle, and Berlin. At the University of Berlin, he was influenced by prominent German scholars, notably August Neander. In 1844, he emigrated to the U.S. and was appointed Professor of Church History and Biblical Literature at the German Reformed Theological Seminary in Mercersburg, Pa. His inaugural address, “The Principle of Protestantism,” caused controversy; however, it was instrumental in shaping the Mercersburg school. Later, he would be appointed Professor of Ecclesiastical History at Union Theological Seminary in New York City. It is through his numerous writings, including “History of the Christian Church”, “Creeds of Christendom”, and his editing work on early church and bible reference materials, that Schaff’s name has become well-known. It is through his scholarly writings, his ecumenical vision, and his editorial leadership that Schaff has become one of the most influential Protestant church historians of the 19th century.²⁵ According to Philip Schaff, what is meant by the word “all” under the heading “They were all together” is explained:

“All here certainly includes more than the twelve apostles, as when Peter (Acts 2:14), standing up with the eleven, evidently speaks of many others on whom the Spirit had fallen. Very possibly, ‘all’ refers to the ‘hundred and twenty mentioned in chap. Acts 1:15. Many modern commentators prefer to understand from this expression a still larger company, composed of all believers then assembled in Jerusalem. Augustin and Chrysostom assume that the assembly on whom the Spirit fell was composed of the ‘hundred and twenty’ only.” ²⁶

I fully agree with the scholars that the term “all” effectively refers to a broader group beyond the twelve or 120 disciples.

Michael Sadler, our next theologian, suggests it was likely around 120, but not more than that.

Michael Ferrebee Sadler (1819-1895)

Michael Ferrebee Sadler (1819-1895), an Anglican theologian, clergyman, and Commentator on Scripture, wrote a wide range of theological writings, making him one of the most well-known of the popular High Church theologians of the latter half of the nineteenth century. Born in Leeds, he was the firstborn son of the social reformer Michael Thomas Sadler; he attended Sherborne School and studied at St John’s College, Cambridge. He was elected as the Hebrew scholar under Tyrwhitt’s patronage in 1846 and was awarded the Bachelor of Arts degree by Cambridge University in 1847. In addition to being vicar of Bridgwater and vicar of StPaul’s’s, Bedford, he was also the rector of Honiton; during his ministry, he was also assigned to the prebend of Combe in Wells Cathedral. His many works, both theological, devotional, and exegetical, established him as a prominent figure. These include: The Sacrament of Responsibility, The Second Adam and the New Birth, Church Doctrine, Bible Truth, and his multi-volume Commentary on the New Testament, in particular, The Acts of the Apostles with Notes Critical and Practical. As a High Churchman, he wrote prolifically defending Tractarian and sacramental theology; these writings were distributed throughout England and read by many Anglicans.” ²⁷ Michael Sadler proposes that when…

“They were all with one accord in one place. They were all: this seems to point to the one hundred and twenty as well as the Apostle.” ²⁸

Additionally, Sadler makes a very good point.

“Now it appears to me that the position of the Apostles, as the sole source of ministerial power and authority in the Church, is in no way affected by the diffusion of this gift amongst the hundred and twenty, if so it was. For the Spirit at Pentecost was not given for the government of the Church, but for its diffusion, and for the sanctification of its members.” ²⁹

I appreciate Michael Sadler’s emphasis that the Holy Spirit was not given at Pentecost solely for the governance of the Church, but rather for every member of it. This perspective will be examined further, particularly in relation to the argument presented by those who adhere to the “Apostles-Only” position.

In agreement with the perspectives of Jacubus and Schaff, Paton Gloag also emphasizes that over 120 individuals joyfully received the Gift of the Holy Spirit on that significant Pentecost!

Paton James Gloag (1823–1906)

Paton James Gloag was a Free Church Scottish Minister, Biblical Scholar, and commentator whose work in the New Testament made him one of the most well-respected exegetes in nineteenth-century Free Church Scholarship. A graduate of the University of Glasgow and New College, Edinburgh, Gloag was first called to the Pastoral Ministry at Galashiels and, after that, was an influential leader in the United Presbyterian Church of Scotland and Moderator of that Church. Gloag is best known for his Exegetical Works on the New Testament. His other notable contributions include his two-volume commentary on the Acts of the Apostles (1870). In addition to these, Gloag also wrote Introductions and Commentaries to Pauline Writings, Catholic Writings, and Johannine Writings. Gloag was also instrumental in translating many important German Commentaries into English, including Lechler’s, Meyer’s, Lünemann’s, and Huther’s. As such, Gloag helped bring Continental Scholarship to the Theological World.³⁰ Commenting on Acts 2:1, he states

“The persons present are not to be restricted to the apostles, nor even to the hundred and twenty disciples who met in the upper room after the ascension, because many of our Lord’s numerous followers in Galilee would have come up to Jerusalem to the feast, and would have been present on this occasion.”³¹

Along with Jacubus, Schaff, and Gloag, I am convinced that Scripture teaches that more than 120 individuals received the Holy Spirit during the first outpouring. This topic will be explored in detail later.

The lively debate over the initial recipients of the Holy Spirit at Pentecost owes much to John William McGarvey’s perspective. His influential contributions have sparked extensive debate, inspiring further investigation, to say the least.

John William McGarvey (1829 -1911)

John William McGarvey (1829-1911), a prominent figure in the American Restoration Movement, was a minister, educator, biblical scholar, and interpreter who wrote extensively and became among the most influential interpreters of conservative scriptural churches of Christ and similar Restorationist movements. He attended Bethany College in West Virginia during the tenure of Alexander Campbell. Later, he became closely affiliated with the College of the Bible in Lexington, Kentucky, where he spent many years as an instructor and ultimately as President. He developed a lasting legacy in the areas of Acts, evidence, and biblical interpretation, and is best remembered for defending the historical accuracy of the scriptures and opposing “higher criticism” and theological liberalism. His influence extended through his teachings, debates, and written commentaries, which affected the interpretation of the Bible in the Restorationist tradition for several generations.³² McGarvey addresses the issue in this article with clarity:

“The persons thus assembled together and filled with the Holy Spirit WERE NOT, as many have supposed, the one hundred and twenty disciples mentioned in a parenthesis in the preceding chapter, but the twelve apostles. This is made certain by the grammatical connection between the first verse of this chapter and the last of the preceding.”³³

Is one singular “grammatical connection” between Acts 2:1 and Acts 1:26 enough evidence to support his claim? There is a great deal more to consider than one man’s simplistic misunderstanding of a grammar rule. This point will be explained further in this article. Suffice it to say, his point is not as strong as it appears here. He also argues that…

“It was to the apostles alone … that Jesus had promised the miraculous aid of the Spirit,” and “It involves both a perversion of the text, and a misconception of the design of the event, to suppose that the immersion in the Holy Spirit was shared by the whole hundred and twenty.”³⁴

Is it really “a perversion of the text, and a misconception” to suppose that more than the twelve initially received the Holy Spirit on the Day of Pentecost? While most readers may not yet discern the exegetical problems with McGarvey’s interpretation, once all the evidence is gathered and explained, the objective reader will never be misled on this topic again. McGarvey was not only one of the most prominent and articulate advocates of the Apostles-Only interpretation in the nineteenth century, but also might be the first person in history to support this position.

Interestingly, his contemporary, Barton Johnson, holds a completely different view, even though both are recognized as ministers of the Restoration Movement.

Barton W. Johnson (1833-1894)

Barton W. Johnson (1833-1894), an American Restoration Movement minister/editor/evangelist/biblical commentator, is probably best known for The People’s New Testament. Johnson was associated with the Disciples of Christ stream of the Stone-Campbell movement and worked in both editorial and pulpit roles. According to a late nineteenth-century biographical notice, Johnson spent “about sixteen years” in editorial work at The Evangelist and later at the Christian-Evangelist; during this time, he produced and published several books that were widely read, including The Vision of the Ages, his commentary on John, The People’s New Testament, and a series of commentaries titled the Christian Lesson Commentary. Johnson is best known for providing clear explanations of the New Testament to ministers and laypeople in the Restoration tradition. His New Testament commentary remained widely used and respected long after Johnson’s death.³⁵ Barton W. Johnson states that the recipients of Pentecost included not only the apostles but also 120 other disciples. He affirms that…

“They were all … in one place. Not only the apostles, but the hundred and twenty disciples.”³⁶

He then goes on to say:

“At the same time the disciples were filled with the Holy Spirit, their spirits baptized in the Spirit.”³⁷

In Acts 2:4, he is even more explicit:

“They were all filled with the Holy Spirit. All the disciples present.”³⁸

Johnson also connects this to Acts 1 by noting that the group in Jerusalem numbered about 120 individuals who had been waiting together “for the promise of the Father.” ³⁹ While I agree with Johnson that more than the apostles initially received the Holy Spirit on Pentecost, I believe Scripture affirms that more than 120 disciples received the Holy Spirit on that day. It’s fascinating that Barton Johnson rejects the Apostles-Only perspective, interpreting Acts 2:1–4 to show that the Holy Spirit was received by all 120 disciples at Pentecost, not just the Twelve!

The Scottish minister Thomas Martin Lindsay aligns with Barton Johnson on this topic.

Thomas Martin Lindsay (1843–1914)

Thomas Martin Lindsay was a Scottish Free Church Minister, Church Historian, and Theological Educator. He was one of the leading historians of the Reformation throughout the latter part of the Nineteenth Century and the early Twentieth Century. Lindsay was born in Lesmahagow, Lanarkshire, and attended the Divinity Schools of Glasgow and Edinburgh to become a Free Church of Scotland Minister. Lindsay entered the Ministry of the Free Church of Scotland in 1869. In 1872, he was appointed Professor of Church History at the Free Church College in Glasgow. In 1902, he became Principal of the College, a position he held until his death. Lindsay published many books relating to Church History and Biblical Studies. His two most well-known publications were Luther and the German Reformation and A History of the Reformation. These publications helped to establish Lindsay’s reputation as a Scottish minister. Thomas Martin Lindsay expresses agreement with the upcoming discussions. Scottish minister Thomas Martin Lindsay expresses agreement with the upcoming discussions, an intelligent and impartial historian of Protestantism. Lindsay had a lasting impact on Scottish Ecclesiastical Scholarship through his teaching, historical research, and Leadership within Free Church Theological Education.” ⁴⁰ He expresses his opinion in writing.

“They were all with one accord, together, R. V. The all probably includes more than the 120 persons, for Galileans would be at the feast.”⁴¹

I completely agree with the insightful perspective that over 120 disciples initially received the Spirit on Pentecost.

Next, we will examine Thomas Page’s insights on this issue.

Thomas Ethelbert Page (1850–1936)

Thomas Ethelbert Page was an English classical scholar and educator who is primarily recognized for combining a high degree of scholarly exactness with a profound influence on many students. Page received an education at both Shrewsbury School and St John’s College, Cambridge; however, it was his time at Charterhouse that would define him for over thirty-nine years as one of the greatest scholar-teachers of all time. His work with numerous editions of classical and biblical literature, such as Horace, Virgil, and “The Acts of the Apostles,” had a lasting impact on the education of countless students. After leaving Charterhouse, Page continued to shape the education of future generations, serving as one of the original editors of the Loeb Classical Library. In recognition of his contributions to classical studies, Page was appointed a Companion of Honor in 1934.⁴² When commenting on the word “All” in Acts 2:1, his statement is simple and to the point:

“‘πάντες’ [pantes] All the believers in Jesus.”⁴³

His statement summarizes the view I hold, which we will discuss in detail later in this article.

Let’s transition to discussing Richard Belward, an Anglican priest and biblical scholar.

Richard Belward Rackham (1863-1912)

The Rev. Richard Belward Rackham (1863-1912) was an Anglican priest, Biblical scholar, and writer who was an associate of the Community of the Resurrection. His work as a scholar contributed to his being regarded by many scholars in the first quarter of the 20th century as one of the most important interpreters of Acts. A resident of the Mirfield community, the Rev. Rackham was a member of an Anglican religious order that emphasized scholarship, education, and mission. He is particularly remembered for his Exposition of Acts in “The Acts of the Apostles”, which appeared in 1901, as the last volume in the Westminster Commentaries series. Additionally, the Community of the Resurrection records indicate that he was born on December 27, 1863, and professed at Radley on August 1, 1895, and died on August 27, 1912, at the age of forty-eight. In subsequent references to his commentary, he has been described as a High Churchman of the Community of the Resurrection at Mirfield.⁴⁴ Commenting about speaking in tongues in Acts 2:4, he says,

“These phenomena manifesting themselves in a body of 120 must have attracted attention, and a crowd of inhabitants and pilgrims soon collected.”⁴⁵

As can be seen, his perspective is that 120 initially received the Holy Spirit on Pentecost.

Let’s take a quick look at G. Campbell Morgan’s perspective on this subject.

G. Campbell Morgan (1863–1945)

G. Campbell Morgan, British Evangelical Preacher, Bible Expositor, Author & Evangelist, Was One of the Most Influential Voices among English-Speaking Protestants during the late nineteenth and Early Twentieth Centuries. Born in Tetbury, Gloucestershire, Morgan’s First Sermon was preached when He was Thirteen Years Old; Ordained into the ministry of the Congregation in 1890, and Received Great Recognition on Both Sides of the Atlantic for His Clear Text-Centered Exposition. Morgan was invited by D.L. Moody to preach at Moody Bible Institute in 1896; Morgan would later be Director of Northfield Bible Conference; Morgan Would Also Receive a Degree of Doctor of Divinity From Chicago Theological Seminary in 1902; Morgan Contributed to The Fundamentals and Pastored Westminster Chapel in London From 1904-1917; Returning To Westminster Chapel In the 30’s and Remained Until Retirement in 1943. Morgan is best remembered for the Extent of His Preaching Ministry, the popularity of biblical expositional works, bringing Martyn Lloyd-Jones to Westminster Chapel, and leaving a Large Body of Work, including Sermons and Books That Established Him as One Of the Leading Evangelical Ministers of His Generation.⁴⁶ He claims that

“The persons assembled, described as ‘they,’ were those named in the previous chapter, the eleven apostles… Mathias, certain women, the Virgin Mother, and the brothers of Jesus.”⁴⁷

I agree, but I would like to add that all the gathered disciples are included as well.

The Lutheran scholar R. C. H. Lenski is equally concise.

R. C. H. Lenski (1864–1936)

Richard Charles Henry Lenski (R.C.H. Lenski), born in Greifenberg, Germany, on October 8, 1864, and died March 21, 1936, was an immigrant to America as a young boy. After studying theology at Capital University and being ordained in 1887, he pastored churches in Baltimore, Maryland; Trenton, N.J.; Springfield, Ohio; and Anna, Ohio. In addition to serving as a pastor, Dr. Lenski was a professor of theology at Capital University beginning in 1911 and became Dean of that institution’s school of religion. Additionally, he served as President of the Western District of the Evangelical Lutheran Joint Synod of Ohio and as Editor-in-Chief of the Die Lutherische Kirchenzeitung for nearly 20 years. Lenski is best known for authoring the most extensive work on the Christian scriptures during this time period, a twelve-volume New Testament commentary series. This series included detailed exegesis from a conservative Lutheran position, as well as an exhaustive examination of the original language of the scriptures. Dr. Lenski also authored several books related to sermon construction, including The Sermon: Its Homiletical Construction. These works placed him firmly within the realm of American Lutheran scholarship and have kept his name familiar among contemporary Protestant commentators.⁴⁸ He writes on the word “All” in Acts 2:1,

“‘All’ refers to the persons mentioned in 1:12-15 and certainly includes the women …”

As the evidence above shows, in this century, most theologians believe that more than just the apostles received the Gift of the Holy Spirit on the Day of Pentecost. However, one theologian, John William McGarvey, disagrees with this interpretation. As a result, many, though not all, will be seen to align with McGarvey’s viewpoint in the next century. Let’s move forward to the next century.

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2. Adam Clarke, The Holy Bible … with a Commentary and Critical Notes (London, 1810–1826), on Acts 2:1. ↩︎
3. “The Late Rev. Jame” Ford,” in Journal of the Royal Institution of Cornwall 5 (1876–77): 320–22, whichFord’s Ford’s birth year, education at Rugby and Oriel College, Oxford degrees, ordinations, clerical appointments, principal publications, and death on February 18, 1877; see also James Ford, The Acts of the Apostles Illustrated (Chiefly in the Doctrinal and Moral Sense) from Ancient and Modern Authors (London: Joseph Masters, 1856), title page and author designation. ↩︎
4. James Ford, Acts of the Apostles, (London: Joseph Masters and Co., 1856), “36. ↩︎
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6. Albert Barnes, Notes, Explanatory and Practical, on the Acts of the Apostles (1834), on Acts 2:4. ↩︎
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8. Heinrich August Wilhelm Meyer, Kritisch-exegetischer Kommentar über die Apostelgeschichte (1832), on Acts 2:1, as reproduced in the English translation; Heinrich Meyer, Critical and Exegetical Commentary on the New Testament: Critical and Exegetical Handbook to the Acts of the Apostles, ed. Frederick Crombie and William Purdie Dickson, Digitized August 1, 2023. (United Kingdom: T. & T. Clark, 1877), “57. ↩︎
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12. Ib “d. ↩︎
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16. Joseph Addison Alexander, The Acts of the Apostles Explained (New York: Charles Scribner, 1857), on Acts 2:1; Joseph Addison Alexander, The Acts of the Apostles Explained, 3rd ed., vol. 1, 2 vols. (New York: Charles Scribner & Co, 1866), 41. ↩︎
17. Ibid. ↩︎
18. Leslie St “phen, “Alford,” Henry,” in Dictionary of National Biography, 1885- 1900; “Alford, Henry,” Encyclopædia Britannica, 11th ed; and “Alford, Henry (1810–1871), dean of Canterbury and biblical scholar,” Oxford Dictionary of National Biography. ↩︎
19. Henry Alford, The Greek Testament: A Critical and Exegetical Commentary, vol. 2 (London: Rivingtons, 1863), on Acts 2:1; Henry Alford, The Greek Testament: Acts of the Apostles, the Epistles to the Romans and Corinthians, 7th, Digitized December 16, 2010. ed., vol. 2, 4 vols. (Cambridge: Deighton, Bell, and Co., 1877), 13. ↩︎
20. Ibid., Acts 2:14. ↩︎
21. Ibid. ↩︎
22. Ibid., Acts 2:15. ↩︎
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24. W. Jacobus Melancthon, Notes, Critical and Explanatory, on the Acts of the Apostles (New York: Robert Carter & Brothers, 1859), “9. ↩︎
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28. Michael Ferrebee Sadler, The Acts of the Apostles: With Notes Critical and Practical (London: George Bell and Sons, 1904), 37. ↩︎
29. Ibid., 39. ↩︎
30. “B., “Gloag, Paton, James, in Dictionary of National Biography, Second Supplement. Gloag’s pastoral career, church leadership, and principal publications are listed; see also A Critical and Exegetical Commentary on the Acts of the Apostles, which identifies him as the author of the 1870 Acts commentary. ↩︎
31. Paton J. Gloag, A Critical and Exegetical Commentary on the Acts of the Apostles, vol. 1, 2 vols. (Edinburgh: T and T Clark, 1870), 71. ↩︎
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34. Ib “d. ↩︎
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36. Barton W. JohnsoPeople’seople’s New Testament with Notes (St. Louis, MO: Christian Publishing Company, 1891), on Acts 2:1–4. ↩︎
37. Ibid. ↩︎
38. Ibid. ↩︎
39. Ib “d. ↩︎
40. “Lindsay, Thomas Martin (1843–1914), his” orian,” Oxford Dictionary of National Biography; Lindsay, Thomas Martin, in the Dictionary of National Biography, 1927 Supplement; and Lindsay, Thomas Martin, Biographisch-Bibliographisches Kirchenlexikon / Brill reference summary. ↩︎
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43. Thomas Ethelbert Page, The Acts of the Apostles, Classic Commentaries on the Greek New Testament (London: Macmillan, 1897), 84. ↩︎
44. Community of the Resurrection, Mirfield, commemorative notice for Richard Belward Rackham CR, which gives his birth, profession, and death dates; bibliographic records for Richard Belward Rackham, The Acts of the Apostles: An Exposition; and a later notice describing Rackham as a High Churchman from the Community of the Resurrection at Mirfield. ↩︎
45. Richard Belward Rackham, The Acts of the Apostles, and Exposition, 10th ed. (London: Methuen & Co. Ltd, 1925), 17. ↩︎
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