Part Eight: The Apostles-Only Evidence List

Introduction

In Part One, we examine the key passages that identify the initial recipients of the Spirit on Pentecost. In Part Two, we explore the perspectives of theologians from the time of Christ to the Reformation. In Part Three, we review the views of theologians from the Reformation era. In Part Four, we will uncover theologians’ perspectives on this topic through the eighteenth century. In Part Five, we will examine the insights of nineteenth-century theologians and the emergence of the Apostles-Only position. In Part Six, we review the ongoing written debate among theologians and writers of the twentieth century about who first received the Gift of the Holy Spirit on Pentecost. Part Seven concludes the historical review of this topic. The debate persists, but with one interesting caveat: it now includes written material and social media presentations.

The moment has arrived to unveil the comprehensive list of the Apostles-Only Arguments. In Part Eight of this article, we strive to provide a thorough compilation of their arguments, ensuring that each point is meticulously represented. Our goal is to address each argument in detail, analyzing them thoroughly and leaving no aspect unexplored. By doing so, we hope to foster a clearer understanding and engage with the ideas presented in a meaningful way. This list is derived from Apostles-Only Advocates and is listed in the footnotes.¹ If you notice an argument missing after reading this list, please let me know. I have no intention of leaving anything out of my presentation.

The Arguments

The argument that only the apostles received the gift, or baptism, of the Holy Spirit at Pentecost can be outlined in five main points. First, the promise was specifically given to the apostles, who were directly addressed by Christ and commissioned as His authoritative witnesses. Second, the grammar and narrative flow of Acts 1–2 most naturally suggest that the apostles were the recipients of the Pentecostal outpouring. Third, the speakers identified in Acts 2 are best understood as the apostles, since they are described as Galileans, Peter stands with the Eleven, and the crowd responds to Peter and the other apostles. Fourth, the purpose of the event was to provide apostolic revelation and authentication: the Spirit empowered the apostles to proclaim, preserve, and confirm the gospel message with divine authority. Fifth, the subsequent narratives in Acts, the theology of baptism, and the fulfillment of prophecy are understood to support a limited, apostolic event rather than a universal experience for all followers. This five-part structure presents the strongest argument for an apostolic-only position. The following explains the main points in detail.

I.     The Promise Was Specifically Given to the Apostles

This category includes the argument that the promise of Holy Spirit baptism was addressed to the apostles, not to all disciples generally.

Key points included here:

1. Acts 1:2 identifies the audience as “the apostles whom he had chosen.”
2. Acts 1:4–5 says that this same group was commanded to wait for the promise of the Father.
3. The “you” in “you will be baptized with the Holy Spirit” most naturally refers to the apostles.
4. Luke 24:49 fits the apostolic commission: they were to remain in Jerusalem until clothed with power from on high.
5. Acts 1:8 connects the coming of the Spirit with the apostles’ role as Christ’s witnesses.
6. John 14:26 applies most directly to the apostles because the Spirit would remind them of what Jesus had personally said to them.
7. John 16:13 applies most directly to the apostles because the Spirit would guide them into all truth and disclose things to come.
8. Holy Spirit baptism was a promise, not a universal command.
9. Later converts are commanded to repent and be baptized; they are not commanded to wait for the baptism with the Holy Spirit.
10. Mark 1:8, Matthew 3:11, and Luke 3:16 are general prophetic statements that are later clarified by Jesus in Acts 1:1–5.
11. The “Holy Spirit and fire” language prevents an automatic, universal reading, because, in this view, the baptism of fire is interpreted as judgment rather than blessing.
12. Therefore, the promise of Holy Spirit baptism is interpreted as specifically fulfilled upon those whom Jesus directly addressed: the apostles.

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II.   The Grammar and Narrative Flow of Acts 1–2 Point to the Apostles

This category includes the immediate-context argument from Acts 1–2.

Key points included here:

1. Acts 2 never explicitly says the 120 received Holy Spirit baptism.
2. The 120 are mentioned in Acts 1:15, but they are not explicitly carried into Acts 2 as recipients of the Spirit.
3. Acts 1:26 ends with Matthias being numbered “with the eleven apostles.”
4. The nearest antecedent of “they” in Acts 2:1 is therefore the apostles.
5. The “they” of Acts 2:1, the “them” of Acts 2:3, and the “they” of Acts 2:4 are understood as the same apostolic group.
6. To make the 120, the recipients must reach back beyond the immediate antecedent in Acts 1:26.
7. The Acts 1 gathering of the 120 and the Acts 2 Pentecost event need not be the same meeting.
8. Several days may have elapsed between Matthias’s selection and Pentecost.
9. Acts 2:1 introduces a new occasion: “when the day of Pentecost had come.”
10. The location of Acts 2 is not explicitly identified as the upper room.
11. The temple remains a possible public setting because Luke 24:53 says the disciples were continually in the temple, and Acts 2 quickly involves a large public crowd.
12. Therefore, the narrative flow does not require that all 120 were present as recipients of the Holy Spirit baptism.

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III. The Identified Speakers in Acts 2 Are Best Understood as the Apostles

This category includes the argument from the identity of the tongue-speakers.

Key points included here:

1. The ones filled with the Spirit are the ones who spoke in tongues.
2. Therefore, identifying the speakers identifies the recipients.
3. Acts 2:7 says the speakers were Galileans.
4. The apostles are explicitly identified as “men of Galilee” in Acts 1:11.
5. It cannot be proven that all 120 were Galileans.
6. Peter stands with the Eleven in Acts 2:14, not with the 120.
7. Peter and the Eleven answer the charge of drunkenness, suggesting that they were the relevant accused speakers.
8. The crowd addresses Peter and the other apostles in Acts 2:37.
9. The resulting teaching is called “the apostles’ doctrine” in Acts 2:42.
10. Acts 2 presents the apostles as the authoritative public speakers.
11. The number of languages represented at Pentecost could plausibly correspond to the apostolic group, especially if the listed regions do not represent fifteen entirely distinct languages.
12. Even if there were more languages than apostles, the argument allows that individual apostles could have spoken more than one language successively.
13. Therefore, the observable speakers in Acts 2 are best understood as Peter and the Eleven.

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IV. Holy Spirit Baptism Served Apostolic Revelation, Authority, and Authentication

This category includes the theological-purpose argument.

Key points included here:

1. The apostles were Christ’s official resurrection witnesses.
2. Their “witness” required divine authentication.
3. Tongues functioned as a sign that they had received power from heaven.
4. The apostles were entrusted with the revelation of the new covenant.
5. The Spirit would remind them of Jesus’ teaching.
6. The Spirit would guide them into all truth.
7. The Spirit would reveal things to come.
8. The apostles’ signs are analogous to Moses’ signs, which authenticated him as God’s messenger.
9. The church is built on the foundation of the apostles and prophets.
10. Signs and wonders are repeatedly associated with the apostles in Acts.
11. Second Corinthians 12:12 speaks of “the signs of a true apostle.”
12. Tongues are treated as a sign gift.
13. Not all believers spoke in tongues.
14. Assigning Pentecostal tongues to all 120 would weaken their function as apostolic authentication.
15. The apostles were already disciples before Pentecost.
16. They were already “clean” through Christ’s word.
17. They were already in a relationship with Christ.
18. Therefore, Holy Spirit baptism was not for their conversion, cleansing, or salvation.
19. It was for empowerment, revelation, proclamation, and confirmation.
20. The early chapters of Acts continue to emphasize apostolic leadership, apostolic miracles, apostolic preaching, and apostolic doctrine.

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V.    Later Acts, Baptism Theology, and Prophecy Support a Limited Apostolic Event

This category gathers the broader canonical arguments.

Key points included here:

1. Holy Spirit baptism is distinct from water baptism.
2. Holy Spirit baptism was administered directly by Christ.
3. Water baptism is administered by human agents.
4. Water baptism is commanded for all converts.
5. Holy Spirit baptism is never commanded for all converts.
6. Acts 2:38 gives ordinary converts a different response: repent and be baptized.
7. The gift of the Spirit promised to ordinary believers is distinguished from apostolic Holy Spirit baptism in this polemic.
8. Acts 8 connects the giving of the Spirit with apostolic hand-laying.
9. Acts 8:18 explicitly says Simon saw that the Spirit was given through the laying on of the apostles’ hands.
10. Acts 10 occurs under Peter’s apostolic preaching and supervision.
11. Acts 19 occurs through Paul’s laying on of hands.
12. Second Timothy 1:6 connects Timothy’s gift with Paul’s laying on of hands.
13. Therefore, later miraculous Spirit manifestations are repeatedly connected with apostolic presence or mediation.
14. Joel’s “all flesh” is interpreted representatively, not universally.
15. “All flesh” means representatives from Jews and Gentiles, not every individual believer.
16. Acts 2 fulfills Joel among the Jews through the apostles.
17. Acts 10 fulfills Joel among Gentiles through Cornelius’s household.
18. The prophecy was fulfilled “in” the last days, not necessarily repeated throughout them.
19. This view interprets the “blood, fire, and vapor of smoke” language in Acts 2:19–21 as symbolic judgment language, possibly connected to Jerusalem’s destruction in AD 70.
20. Ephesians 4:5 says there is now “one baptism,” which this view identifies as water baptism.

These points will be discussed in more detail later in this series. I did my best to fairly represent and summarize the apostles-only position, but if there’s a point I’ve overlooked or misrepresented that needs to be addressed, please let me know. This study aims to be the most comprehensive on this question ever presented. Let the exegesis begin.

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1. Norman L Geisler. Systematic Theology, Vol. 4 Church Last Things (Kindle Locations 17722-17727). Kindle Edition; Mike Glover and Frank Worgan, “Did the 120 Receive Holy Spirit Baptism or Just the Apostles?,” The Scriptures UK, 2016, https://the-scriptures.co.uk/studies/topical-bible-studies/bible-studies-by-mike-glover/the-godhead/the-holy-spirit-2/did-the-120-receive-holy-spirit-baptism-or-just-the-apostles/; Kevin L. Moore, “Moore Perspective: The Pentecost-Day Miracle: 12 or 120?,” Moore Perspective, January 23, 2019, https://kmooreperspective.blogspot.com/2019/01/the-pentecost-day-miracle-12-or-120.html; Justin Childress, “12 or 120: Who Spoke in Tongues on Pentecost,” The Spirit Searches, January 28, 2023, https://thespiritsearches.com/12-or-120-who-spoke-in-tongues-on-pentecost/; Wayne Jackson, “The Holy Spirit and the Apostles,” Christian Courier, accessed August 31, 2024, https://christiancourier.com/articles/the-holy-spirit-and-the-apostles; Dave Miller, “Modern-Day Miracles, Tongue-Speaking, and Holy Spirit Baptism: A Refutation-EXTENDED,” Reason & Revelation 23, no. 3 (2003); Richard H. Snell, “Who Were Baptized in the Holy Spirit on the Day of Pentecost,” Church of Christ, accessed July 29, 2024, https://www.churchofchristlexne.org/what-we-believe/baptism-of-spirit.html#; J. W. McGarvey, Acts of the Apostles, 7th ed. (Lexington, KY: Transylvania Press, 1872). ↩︎

Part Three: The Reformation Era (1500-1699)

Introduction

I am pleased to share that I have organized the historical quotes by the authors’ and theologians’ birthdates and lifespans, rather than by the dates of their works. I believe this approach offers a clearer, more intuitive way to navigate the information. Some authors span multiple time periods, which has made their classification a bit more complicated than I initially anticipated. If you’re looking for the exact date of a specific quotation, I recommend checking the detailed footnotes for accurate references. Most theologians mentioned in this article agree that the 120 individuals cited in Acts 1 were among those who first received the Gift of the Holy Spirit. However, others suggest that the initial outpouring may have included even more than these 120, a view I personally agree with. The perspective I challenge in this article is the Apostles-Only view, which teaches that only the twelve apostles were initially promised and received the Gift of the Holy Spirit. Regardless of what conclusions you reach while exploring this fascinating topic, I sincerely wish you all the best on your journey toward understanding!

The Reformation Era Theologians

While these dates are not officially recognized in the Reformation Era, they serve a valuable purpose for organizing information within this article. Thank you for your understanding! Let’s begin with Martin Luther.

Martin Luther (1483-1546)

Martin Luther was a German theologian who was one of the most important figures in the Protestant Reformation, primarily through his teachings and writings. Born at Eisleben, he studied the liberal arts and law and entered the Augustinian Monastery at Erfurt. In 1507, he was ordained as a Catholic priest, and later (around 1518), he was appointed Professor of Biblical Studies at the University of Wittenberg. The Ninety-Five Thesis that Luther wrote in 1517 is widely regarded as the first major step toward sparking the Protestant Reformation. As time passed, Luther’s views grew increasingly controversial. Specifically, he believed that salvation came from an individual’s faith in God, that scripture should take precedence over church authority, and that an individual’s good works were less important than their faith. Eventually, this led to great animosity toward him by both the Holy Roman Empire and the Pope, which ultimately ended in a confrontation between Luther and the Holy Roman Emperor Charles V at the Diet of Worms in 1521. Following that, Luther found protection among many of the German Princes, who sympathized with his cause. During this time, Luther continued to write, preach, translate the Bible into German, and help develop the early evangelical movement. Ultimately, Luther’s legacy has been instrumental in developing what is now known as Lutheran theology and continues to have a profound impact on Protestantism today.¹ Regarding the question of this article, Luther states that both the twelve apostles and the entire group gathered on the Day of Pentecost were filled with the Holy Spirit. In a sermon on John 14:23, Luther said that.

“The Holy Spirit falls from heaven and fills all the company assembled together,”²

Additionally, he acknowledges that the Spirit.

“comes down and fills the disciples.”³

Though his second quote is somewhat ambiguous, Luther does include more than the original twelve apostles receiving the Gift of the Holy Spirit when he affirms that the Spirit falls and “fills all the company assembled together.” This statement suggests that he believed more than 120 people received the Holy Spirit that day, although it remains unclear to me.

What contributions can we expect from the second renowned Reformer, John Calvin, in the ongoing investigation?

John Calvin (1509–1564)

John Calvin (French Reformer and Theologian) was the central figure of the Second Generation of the Protestant Reformation Movement. Calvin was born in Noyon, Picardy; he studied Humanities and Law before dedicating himself to the Protestant Reform. After being forced into exile from France because of his Protestant beliefs, Calvin settled in Geneva and helped shape its Ecclesiastical Order and broader religious climate. Calvin’s preachings, biblical commentaries, letters, and especially his “Institutes of the Christian Religion” had an enormous impact on the theology of the Reformed Church, specifically regarding the authority of scripture, sovereignty of God, predestination, church governance, and the Christian life. As the pastor of Geneva and through his writings, Calvin was the most influential French Protestant Reformer of the sixteenth Century and among the greatest theological figures of early Modern Christianity. ⁴

Although the Australian Presbyterian Theologian Francis Nigel Lee suggests that John Calvin taught the Apostles-Only position,⁵ Calvin’s writings suggest otherwise. In the broader context of Luke’s description of those gathering in the upper room in Jerusalem (Acts 1:12-15), Calvin notes in his commentary on Acts 1:14 that the Spirit’s influence extends beyond just the twelve apostles. Interestingly, he includes the apostles’ wives as co-recipients when he writes,

“Who would, therefore, think that they were excluded from their husbands whilst they look for the coming of the Spirit?”⁶

In the same section of his commentary, he specifically mentions that

“The women are gathered together with them now.”⁷

Then Calvin points out that he understands Luke’s point, which is that everyone gathered was anticipating the Spirit’s coming, not just the twelve Apostles.

“Here [Luke] showeth that they did diligently look for the coming of the Holy Spirit, for this was the cause of their prayer, that Christ would send his Spirit, as he had promised.”⁸  

Of particular interest is how, uniquely, Calvin includes the wives of the apostles as well as others in his theological analysis. This suggests that John Calvin held the view that the apostles were not the sole recipients of the Gift of the Holy Spirit during Pentecost. Those who claim otherwise are simply making unfounded assumptions without evidence to support their assertions.

What can we learn about Calvin’s protégé? It’s time to explore Theodore Beza’s perspective.

Theodore Beza (1519–1605)

The French Reformed theologian and scholar who succeeded John Calvin in Geneva was Theodore Beza. Born in Vézelay, in Burgundy he studied first in the humanities and then law with many noted humanist scholars, such as Melchior Wolmar, before experiencing a personal spiritual conversion in 1548 that led him to Geneva and Calvin, and eventually to become one of the leaders of the Reformed Movement, both academically (Professor of Greek at Lausanne) and ecclesiastically, where he served as one of the primary theological and ecclesiastical leaders in Geneva from Calvin’s death in 1564 until his own death. Beza was instrumental in establishing and defending Reformed Theology, primarily through his writing, biblical scholarship, ecclesiastical leadership, and attendance at the major Christian colloquies, particularly the Colloquy of Poissy. His greatest contributions were to Reformed Dogmatics, his editions of and annotations on the Greek New Testament, and his work as one of the chief architects of Post-Calvin Genevan Protestantism. ⁹

In his commentary, M. F. Sadler refers to Theodore Beza, the “Ultra-Protestant commentator,” who affirms that the gift of the Spirit is only for the Apostles, based on the context.¹⁰ However, there is no evidence supporting this statement. Sadler’s statement may be his own conclusion based upon the remarks of John Gill. John Gill, in his work An Exposition of the New Testament (London, 1746–1748), comments on Acts 2:1 that “in two ancient copies of Beza’s, and in some others, it is read as ‘all the apostles.’” This observation indicates that an extended reading was known within certain parts of the early modern textual tradition and could be used to support the Apostles-Only interpretation. While these manuscripts may exist, I do not have any primary sources to support their existence. The fact of the matter is that the commonly printed Greek text of Acts 2:1 reads ἦσαν πάντες (“they were all”).¹¹

What can be shown with reasonable confidence is that Gill attributes to Beza the knowledge of a variant at Acts 2:1, reading “all the apostles.” Sadler seems to take Gill’s statement as an absolute fact; however, the evidence provided is insufficient. It is speculative to assert more unless these manuscripts can be located.

John Lightfoot shares his insights on the topic being investigated.

John Lightfoot (1602-1675)

John Lightfoot was an English Hebraist (Hebrew scholar), divine, and New Testament biblical interpreter who was born at Stoke-upon-Trent, and after education at Christ’s College, Cambridge, proved to be a highly skilled linguist, as well as an orator. Following ordination in the Church of England, Lightfoot served in several positions as a clergyman and was subsequently appointed as one of the best-known Christians in seventeenth-century England, providing scholarly insights into Jewish antiquity. Lightfoot took part in the Westminster Assembly; then went on to become the Master of St Catharine’s College, Cambridge, and additionally, the Vice-Chancellor of Cambridge University. Lightfoot will be best remembered by the amount of knowledge that he demonstrated regarding Hebrew, rabbinic literature, and Second Temple Judaism, when applying these types of scholarly knowledge to the New Testament; Lightfoot’s work (Horae Hebraicae et Talmudicae, and his Commentary on Acts) were significant contributions to the development of early modern scholarship to reconstruct the Jewish background of the Gospels and Acts, and have had a lasting effect on how people interpret scripture through biblical exegesis.¹² In relation to the topic of this article, he expresses…

“That many, if not all of the 120 received the holy Ghost, and the gift of tongues on Pentecost day; and not the twelve onely.”¹³

He also mentions in that section,

“It being therefore not to bee denyed, that there were divers others besides the twelve, if not the whole hundred and twenty (which I rather thinke) that received the holy Ghost in the gift of tongues at this time.”¹⁴

Lightfoot’s beliefs are clear and compelling. He emphasized that a group of 120 disciples, which included the original twelve apostles, was the first to experience the profound Gift of the Holy Spirit.

Let’s examine Matthew Poole’s perspective on this matter.

Matthew Poole (1624–1679)

Poole was a theological writer from England, an English Presbyterian minister, and a nonconformist biblical commentator. He was born in York in 1624 and studied at Emmanuel College, Cambridge. After entering the ministry, Poole served as a minister at St. Michael-le-Querne in London. In 1662, Poole’s ministry came to an end due to the Act of Uniformity, which forced him out of the ministry. Even though his ministry was stopped, Poole continued to write and gain recognition for his work on the Bible. Two of his notable works were “Synopsis criticorum biblicorum” and “Annotations upon the Holy Bible”. These two works are known for their pastoral application and for drawing heavily on the writings of past interpreters. As such, Poole is often noted as one of the most important English biblical commentators of the 17th century.¹⁵ Matthew Poole, in his Annotations upon the Holy Bible (London, 1685), introduces Acts 2:1–13 with the heading,

“The descent of the Holy Ghost upon the apostles on the day of Pentecost”

Although this statement suggests that Poole believed the twelve apostles were the only ones to receive the Gift of the Holy Spirit first, the rest of his commentary does not support that view.¹⁶ He sees that the Holy Spirit is available to everyone.

The Catholic biblical scholar C. M. Du Veil holds that more than the apostles received the Holy Spirit when He was first poured out.

Charles Maria de Veil (1630-1685)

Charles Marie de Veil (also referred to as C.M. Du Veil) was a biblical scholar who wrote commentaries on the New Testament and was converted from Judaism. He studied theology in France and was well-educated before entering the Roman Catholic Church and becoming an ordained minister. De Veil earned the degree of Doctor of Divinity and served within the Roman Communion. He later became disillusioned with the Roman Communion and moved to England; there, he affiliated himself with Protestant scholars. The work for which Charles Marie de Veil is best known today is his Literal Exposition of the Acts of the Holy Apostles (1685), which illustrates his literal or philological approach to interpreting scripture. He is a significant figure for his unusual path to conversion and for his contributions to New Testament scholarship during the 17th century.¹⁷ Regarding who initially received the Gift of the Holy Spirit on Pentecost, he comments on the clause “they were all” in Acts 2:1 as follows:

“That is, those hundred and twenty, of which that most noble and most holy Colledge of Disciples of Christ at that time consisted; as is said before, c. 1. v. 15.”¹⁸

He then continues on to Acts 2:3, stating that the fiery tongues

“Visibly rested upon every one of the hundred and twenty.”¹⁹

And on Acts 2:4, he makes the point even clearer:

“The Women also who were then present in the same place.”²⁰

Here, by including women, he shows that the Spirit’s Pentecost outpouring was not limited to only the Twelve. Du Veil’s perspective is more than just “broader than the apostles” by implication. He explicitly states that the recipients in Acts 2:1–4 were the 120 disciples, including the women who were filled with the Holy Spirit. Therefore, Du Veil serves as a clear historical witness against the Apostles-Only view, but does not clarify if more than 120 received the Spirit that Day.

For the first 1700 years, there were no theologians who supported the Apostles-Only interpretation. I look forward to exploring this intriguing topic further in the next post —stay tuned!

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1. “Martin Luther,” Encyclopedia Britannica, last modified February 14, 2026, accessed March 15, 2026; Hartmann Grisar, “Martin Luther,” in The Catholic Encyclopedia (New York: Robert Appleton Company, 1910). ↩︎
2. Martin Luther, “Sermon for Pentecost Sunday; John 14:23–31,” in The Church Postil, 1523, trans. John Nicholas Lenker, as reproduced in “Martin Luther’s Sermon for Pentecost Sunday,” accessed March 14, 2026. ↩︎
3. Ibid. ↩︎
4. “John Calvin,” Encyclopedia Britannica, accessed March 15, 2026; J. P. Kirsch, “John Calvin,” in The Catholic Encyclopedia (New York: Robert Appleton Company, 1908); see also Institutes of the Christian Religion, summarized in Encyclopedia Britannica. ↩︎
5. Francis Nigel Lee, “Calvinism on the Holy Spirit: John Calvin on the Constant Need to Keep on Being Filled with the Spirit” (Brisbane, Australia: Queensland Presbyterian Theological College, n.d.), accessed August 20, 2024, https://www.scribd.com/document/109894544/coths, 23. ↩︎
6. John Calvin, Commentary upon the Acts of the Apostles, on Acts 1:14. ↩︎
7. Ibid. ↩︎
8. Ibid. ↩︎
9. “Theodore Beza,” Encyclopedia Britannica, accessed March 15, 2026; “Beza, Theodore,” in Encyclopædia Britannica, 11th ed. ↩︎
10. Michael Ferrebee Sadler, The Acts of the Apostles: With Notes Critical and Practical (London: George Bell and Sons, 1904), 39. ↩︎
11. Gill, John. An Exposition of the New Testament. London, 1746–1748. ↩︎
12. “John Lightfoot,” Encyclopædia Britannica, 11th ed.; “John Lightfoot (1602–1675),” Dictionary of National Biography, 1885–1900; and “John Lightfoot,” Christian Classics Ethereal Library, accessed March 15, 2026. ↩︎
13. John Lightfoot, A Commentary upon the Acts of the Apostles, Chronicall and Criticall (London, 1645), chap. 2, sec. 3. ↩︎
14. Ibid. ↩︎
15. “Matthew Poole,” Encyclopædia Britannica, 11th ed.; Leslie Stephen, “Poole, Matthew,” in Dictionary of National Biography, 1885–1900; and “Matthew Poole,” Theopedia, accessed March 15, 2026. ↩︎
16. Matthew Poole, Annotations upon the Holy Bible (London, 1685), on Acts 2:1–4. ↩︎
17. John McClintock and James Strong, “Duveil, Charles Maria,” in Cyclopedia of Biblical, Theological, and Ecclesiastical Literature; “Veil, De,” in Cyclopedia of Biblical, Theological, and Ecclesiastical Literature; and Charles Marie Du Veil, A Literal Explanation of the Acts of the Holy Apostles (London: Printed for Francis Pearse at the Blew, 1685).d ↩︎
18. C. M. Du Veil, A Literal Explanation of the Acts of the Holy Apostles (London, 1685), on Acts 2:1–4; Charles-Marie Du Veil, A Commentary on the Acts of the Apostles, trans. F. A. Cox, A Translation from the 1685 Latin Version. (London: J. Haddon, 1851), 33. ↩︎
19. Ibid. ↩︎
20. Ibid. ↩︎

Part Two: Pre–Reformation Era (33-1499)

Introduction

I am delighted to share that I have organized the historical quotes by the birthdates and lifespans of the authors and theologians, instead of by the dates of their works. I believe this method provides a clearer, more intuitive way to navigate the information. Some authors span multiple time periods, which has made their classification a bit more complex than I originally anticipated. If you are searching for the exact date of a specific quotation, I encourage you to check the detailed footnotes for accurate references. Most theologians mentioned in this article agree that the 120 individuals cited in Acts 1 were among those who first received the Gift of the Holy Spirit. However, others suggest the initial outpouring may have included even more than these 120, a view with which I personally resonate. The perspective I am challenging in this article is the Apostles-Only perspective, which teaches that only the twelve apostles were initially promised and received the Gift of the Holy Spirit. No matter what conclusions you draw from your exploration of this fascinating subject, I sincerely wish you all the best in your journey toward understanding!

The Pre-Reformation Theologians

This chapter provides an engaging overview of pre-Reformation theologians and their insightful views on the remarkable individuals who received the Holy Spirit on the Day of Pentecost.

Cyril of Jerusalem (315-386)

Cyril of Jerusalem was a clergy member in Jerusalem, a teacher of new converts, and a theologian. His writings give insight into the faith and worship of Christians in Jerusalem during the 4th century. It is believed that Cyril was born in Jerusalem; he became a priest around mid-century. As a priest, he instructed catechumens (a teaching program that would later be called The Catechetical Lectures). At some point in 350, Cyril was appointed Bishop of Jerusalem. Most of his time as bishop was spent in conflict with other bishops over theological issues. This conflict led to his expulsion from Jerusalem at least once due to the Arian issue. He also had problems with Acacius of Caesarea. Cyril is especially remembered for saving the catechetical and mystagogical lectures. These lectures contain a wealth of information on the theology, sacraments, and devotions of the early Christian community. Cyril became a saint and Doctor of the Church, largely because of his contributions to these two areas of the faith.¹ Cyril states that on the day of Pentecost, the Holy Spirit…

“descended on the Apostles in the form of fiery tongues.”²

His statement does not clarify whether he believed that others, aside from the twelve apostles, also initially received the Holy Spirit. It only indicates that the Holy Spirit fell upon the apostles. Another theologian, Thomas Coke (1747 – 1814), wrote in one place that the Holy Spirit filled the Apostles,³ but later includes the 120 mentioned in the text as well.⁴ However, Cyril does not provide any further references to this comment in his other writings, leaving this quote ambiguous.

Looking ahead, it’s important to highlight that John Chrysostom thoughtfully considered the identity of his audience when he delivered his remarkable homily on Acts 2.

John Chrysostom (347-407)

John Chrysostom is considered one of the most influential of the early Greek church fathers. He was educated in the classical rhetorical tradition before entering an ascetic/ecclesiastical career. As a deacon and later as a presbyter at Antioch, John developed a reputation as one of the best preachers of the day, both for eloquence and exegetical depth, and thus earned the nickname Chrysostomos (“the golden mouth”). He was appointed bishop of Constantinople by Theodosius I in 39. While there, he made great strides in initiating moral reforms within the Church, critiquing the excesses of many clergy and emperors, and continuing his pattern of providing exposition through preaching. However, these actions put him at odds with other high-ranking clergy and officials of the empire, resulting in his removal from office and subsequent exile. During that time, John Chrysostom died in 407 A.D. He is significant in biblical studies because his works include numerous homiletic commentaries on specific texts, including Matthew, John, Acts, Romans, and the Pauline letters. These writings were written from the perspective of the Antiochene school of interpretation, emphasizing the literal and historical aspects of scripture, but also demonstrating pastoral and theological application to their readers.⁵ When commenting on Acts 2:4, John Chrysostom posed an interesting question. In a transcribed homily of his preaching through the book of Acts, it is recorded that when he reached Acts 2:1-2, he stated,

“Was it upon the twelve that it came?’ Was it upon the twelve that it came? Not so, but upon the hundred and twenty.” ⁶

The fact that Chrysostom raises this question suggests that some in his day wondered how many people received the Spirit initially on the Day of Pentecost during the fourth century. However, there are no written records by other early Church theologians discussing this topic. For the record, I understand the passages regarding this topic to teach that more than 120 disciples initially received the Holy Spirit on that wonderful first Christian Pentecost. The question of who initially received the Holy Spirit on the Day of Pentecost will be discussed in detail later in the article.

Augustine of Hippo may not address the question directly, yet he will reveal his interpretation of the text, prompting us to consider the implications of his insights.

Augustine of Hippo (354–430)

Augustine is one of the most influential Latin church fathers. Born at Tagaste in Roman North Africa, he studied rhetoric and experienced a period of moral & intellectual struggle — especially with Manichaeism and later Neoplatonism. After his conversion to Christianity and Baptism by Ambrose in Milan in AD 387, he returned to the North. Eventually, he became bishop of Hippo in 396, where he died in 430. As a preacher, author, and theologian, Augustine was among the most important figures in Christian history. Through his works (Confessions, On the Trinity, On Christian Doctrine, The City of God), he exerted great influence over Western theology. His ideas were very significant in many areas, including grace, sin, the Church, hermeneutics, and the doctrine of God. Not only did his legacy shape late antiquity, but also medieval, Reformation, and modern Christian theology.⁷ Augustine first mentions the Holy Spirit descending upon one hundred and twenty people in his response to Petilian during the Donatist Controversy, where he notes,

“One hundred and twenty people had been gathered together when the Holy Spirit came upon them without the laying on of anyone’s hands.”⁸

He also mentions it again in one of his sermons on the Gospel of John.

“Where had the Church its commencement, but where the Holy Ghost came from heaven, and filled the hundred and twenty sitting in one place?”⁹

He reaffirms his viewpoint again as he preaches on Psalm 133.

“Whence those hundred and twenty … on whom when gathered into one place the Holy Spirit descended on the day of Pentecost.”¹⁰

It’s truly fascinating that he doesn’t address any questions about the original recipients of the Holy Spirit at Pentecost! This leaves us pondering whether Chrysostom’s early question was still up for discussion. However, one thing is abundantly clear: Augustine recognized that the Holy Spirit was bestowed upon more than just the twelve apostles that day, though he concurs with Chrysostom that the total number of recipients was 120. What an interesting topic to explore further!

Let us joyfully explore the insights of the esteemed Venerable Bede, who thoughtfully commented on the Acts of the Apostles, particularly aligning with Augustine on Acts 2:1–18.

Venerable Bede (672–735)

Bede the Venerable was an Anglo-Saxon monk, theologian, author of the Bible, historian, and chronicler who, through his extensive knowledge of the scripture, was one of the most important Christian scholars of the western world during the early Middle Ages. Bede lived his whole life within the monastic community, virtually at Wearmouth and Jarrow in Northumbria, where he studied the scripture from a young age. For most of his adult life, Bede dedicated himself to studying and interpreting scripture, teaching, writing, and participating in the liturgical activities of the Church. As well as being ordained as both a deacon and a priest, Bede was known for his wide-ranging scholarly abilities in areas such as the interpretation of biblical texts, historical chronology, biographies of saints (hagiography), hymns (hymnody), and the history of the Church. It is for the Ecclesiastical History of the English People (Historia ecclesiastica gentis Anglorum) that Bede is best known, and it has been a fundamental resource for the history of Christianity among the Anglo-Saxons. In addition to this work, Bede authored many biblical commentaries, making him a central figure in the transmission of knowledge of the early Christian fathers to the Church in the Middle Ages. Due to his vast knowledge, his adherence to orthodoxy, and the ongoing impact of his writings, Bede would eventually be given the title “The Venerable” and would go on to be formally declared a Doctor of the Church.¹¹ In Bede’s commentary on the events of the Day of Pentecost, he explains that…

“The faithful were gathered together in one place.”¹²

Bede comments on Acts 2, referring to the Pentecost recipients as the gathered “they” who were all together in one place, as well as “the faithful” who were united in the “upper room” when the Holy Spirit arrived. While this description is not as numerically explicit as Chrysostom’s, it still identifies those who received the Spirit at Pentecost. It appears that Bede assumed that all the disciples (the faithful) who gathered together on the Day of Pentecost received the Holy Spirit. The exact number remains unclear, suggesting he may have thought more than 120 received the Spirit when it was first poured out.

We’ve identified some theologians from the pre-Reformation era who have contributed to this topic. Let’s examine the contributions that originated during the Reformation Era.

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1. “St. Cyril of Jerusalem,” Encyclopedia Britannica, last modified February 27, 2026, accessed March 20, 2026; J. P. Kirsch, “St. Cyril of Jerusalem,” in The Catholic Encyclopedia (New York: Robert Appleton Company, 1908); and “Cyril (bishop of Jerusalem),” Encyclopædia Britannica, 11th ed. ↩︎
2. Cyril of Jerusalem, Catechetical Lecture 16, sec. 4, in Nicene and Post-Nicene Fathers, 2nd ser., vol. 7, ed. Philip Schaff and Henry Wace (Buffalo, NY: Christian Literature Publishing Co., 1894). ↩︎
3. Thomas Coke, A Commentary on the Holy Bible (London, 1801–1803), summary on Acts 2. ↩︎
4. Ibid. ↩︎
5. Donald Attwater, “St. John Chrysostom,” Encyclopedia Britannica, last modified July 26, 2025, accessed March 15, 2026. ↩︎
6. John Chrysostom, The Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Acts of the Apostles, trans. J. Walker, J. Sheppard, and H. Browne, Digitized April 11, 2008., vol. 1 (United Kingdom: J. H. Parker, 1851), 54. John Chrysostom, Homilies on the Acts of the Apostles, hom. 4, in Nicene and Post-Nicene Fathers, 1st ser., vol. 11, ed. Philip Schaff (Buffalo, NY: Christian Literature Publishing Co., 1889), on Acts 2:1–4. ↩︎
7. “St. Augustine,” Encyclopedia Britannica, last modified March 3, 2026, accessed March 15, 2026; Joseph Tixeront, “St. Augustine of Hippo,” in The Catholic Encyclopedia, vol. 2 (New York: Robert Appleton Company, 1907). ↩︎
8. Saint Augustine, Sermons 94A–147A on the New Testament, ed. John E. Rotelle, trans. Edmund Hill, vol. 4, The Works of Saint Augustine: A Translation for the 21st Century (Brooklyn, NY: New City Press, 1992), 57. ↩︎
9. Augustine, Homilies on the First Epistle of John, hom. 2, in Nicene and Post-Nicene Fathers, 1st ser., vol. 7, ed. Philip Schaff (Buffalo, NY: Christian Literature Publishing Co., 1888). ↩︎
10. Augustine, Exposition on Psalm 133, sec. 2, in Nicene and Post-Nicene Fathers, 1st ser., vol. 8, ed. Philip Schaff (Buffalo, NY: Christian Literature Publishing Co., 1888). ↩︎
11. “Saint Bede the Venerable,” Encyclopedia Britannica, accessed March 20, 2026; G. Roger Hudleston, “The Venerable Bede,” in The Catholic Encyclopedia (New York: Robert Appleton Company, 1907); and “Saint Bede summary,” Encyclopedia Britannica. ↩︎
12. “Acts 2 — Bible Commentaries,” SermonIndex, s.v. “Bede,” accessed April 9, 2026; Bede, A Book of Reflection on the Acts of the Apostles 2:1–18, trans. and discussed in Charles A. Sullivan, “Bede’s Book of Reflection on the Acts of the Apostles 2:1–18. ↩︎