Gift of the Spirit

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Who Initially Received the Gift of the Holy Spirit on the Day of Pentecost? A Journey Through Scripture, Church History, and Theology (Part Eight)

Part Eight: The Apostles-Only Evidence List

Wooden desk with scrolls, handwritten parchment, quill in inkpot, oil lamp, and compact brass compass
It’s time to examine the claims of the Apostles-Only Position like a Berean.

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 categories. First, the promise of the Holy Spirit was given specifically to the apostles alone, 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 arguments for an apostolic-only position. The following explains the main points in detail.

I.     The Promise of the Holy Spirit 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.

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.

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.

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.

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). ↩︎

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Who Initially Received the Gift of the Holy Spirit on the Day of Pentecost? A Journey Through Scripture, Church History, and Theology (Part Seven)

Part Seven: The Twenty-first Century (2000-2099)

Four scholars studying theological books and using laptops around a table in a library
Four scholars engaged in a lively discussion about who first received the Holy Spirit on the Day of Pentecost in a library.

Introduction

I have organized the historical quotes by the birthdates and lifespans of the authors and theologians, rather than by the dates of their writings. I believe this method provides a clearer and more intuitive way to navigate the information. Some authors span multiple periods, which makes their classification more complex than I initially anticipated. If you need the exact date for a specific quote, I recommend consulting the detailed footnotes for precise references. Most theologians cited here agree that the 120 individuals mentioned in Acts 1 were among the first to receive the Gift of the Holy Spirit. However, some believe that the initial outpouring may have included more than just these 120, a view I personally endorse. This series aims to challenge the idea that only the twelve apostles received the Gift of the Holy Spirit—often referred to as the Apostles-Only view. Whatever conclusions you draw as you explore this topic, I sincerely wish you success in your journey to learn more!

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 Twenty-first Century Theologians, Writers, and Presenters

This section continues our insightful discussion about the original recipients of the Gift of the Holy Spirit on the Day of Pentecost. While John Chrysostom in the fourth century notably asked who received the Holy Spirit, to my knowledge, there is no evidence that theologians believed only the Twelve Apostles received it until quite recently in history. Most scholars up through the eighteenth and nineteenth centuries agree that 120 or more dedicated disciples received the Holy Spirit on that Pentecost. However, in the nineteenth century, a compelling new view emerged—the Apostles-Only Position—sparking the modern debate over this belief. In the twentieth century, more writers emerged who supported the Apostles-Only Position. For those interested in the Apostles-Only Perspective, I will create a red background with white lettering for each quote supporting it. I look forward to exploring these rich theological discussions with you!

As we look ahead, we will begin by exploring the perspectives of Charismatic Theologian Craig Keener.

Craig S. Keener (1960 – )

Craig S. Keener is an American New Testament scholar whose work has had a significant impact on the study of the Gospels, Luke-Acts, and biblical background; his emphasis on “spirit hermeneutics” has also made him one of the leading voices within the Pentecostal/charismatic tradition. Dr. Keener was educated at Central Bible College (B.A.), Assemblies of God Theological Seminary (M.Div.), and Duke University (Ph.D., 1991), and has served as professor at Hood Theological Seminary, Palmer Theological Seminary of Eastern University, and since 2011 as the F.M. & Ada Thompson Professor of Biblical Studies at Asbury Theological Seminary. In addition to numerous scholarly articles, Dr. Keener has written several major books, including The IVP Bible Background Commentary: New Testament, A Commentary on the Gospel of Matthew, The Gospel of John, the four-volume Acts: An Exegetical Commentary, Miracles, Spirit Hermeneutics, and Christobiography.1 In his commentary, he writes

“The promise applies to all believers (2:39) … The ‘all’ of 2:1 must include the Twelve (1:13, 26; cf. 2:14), the women, and Jesus’s bothers (1:14), and presumably some others as well.”2

I agree with Craig Keener on this matter.

Let’s take a moment to consider a quote from the Baptist scholar L. Scott Kellum.

L. Scott Kellum (1964 – )

L. Scott Kellum (b. Jan 31, 1964) is a well-known U.S. Baptist scholar and educator whose research focuses primarily on the study of Greek exegesis, Johannine studies, the development of the NT canon, and Biblical hermeneutics. Mr. Kellum was born in Gulfport, MS. Mr. Kellum received his Bachelor of Arts degree from the University of Miss., Master of Divinity degree from New Orleans Baptist Theological Seminary, and his Doctorate of Philosophy in NT Studies from Southeastern Baptist Theological Seminary in 2002. He began teaching at Southeastern in 2003. Dr. Kellum serves as Senior Professor of NT/Greek. In addition to his work in academia, Mr. Kellum has also been involved in local church ministries. Specifically, he has pastored churches in both Mississippi and North Carolina. Some notable writings by Dr. Kellum are “The Unity of the Farewell Discourse,” “Preaching the Farewell Discourse,” and “Acts” for the Exegetical Guide to the Greek NT Series. Also, Dr. Kellum is listed as an author of “The Cradle, the Cross, and the Crown” and collaborated with Charles L. Quarles on “40 Questions About the Text and Canon of the NT.” All of these endeavors have positioned Dr. Kellum among many other prominent evangelical Baptist scholars who currently seek to integrate their scholarly pursuits with their church-based expository instruction.3 He simply states that

“The antecedent of αὐτοῖς [them in Acts 2:3] is the 120.”4

This quote indicates that L. Scott Kellum recognizes that the initial infilling of the Holy Spirit included 120 people, not just 12.

Next, let’s read what Keven L. Moore, a Restorationist theologian, has to say.

Kevin L. Moore (c. 1967 – )

Kevin L. Moore is a writer/teacher/missionary for the Churches of Christ with a focus on missions, Bible studies, and instructional education for churches. Kevin writes that he was born in West TN, moved to New Zealand in 1987, and served as an Evangelist for Churches of Christ in Wellington (1987-1994) & Whanganui (1996-2003), then in Porirua (2010-2012). He now serves as Professor of Bible & Missions and Director of Studies of Missions at Freed-Hardeman University. According to the Public Faculty/Catalog of Freed-Hardeman University, Kevin earned the following degrees: BS from Freed-Hardeman College (1983); Two-Year Certificate in Preaching from the East Tenn. School of Preaching (1986); Additional Study at ACU (1987); MA from FHU (1996); PhD from VU (2005). Additionally, Kevin is the author of books including “Getting to Know the Bible” and “The Single Missionary”, while continuing to write articles on Bible and Theology issues for publications like Journal of Language, Culture & Religion and Forthright. Thus, he remains a well-known figure among writers in Bible education and among missionaries in the Churches of Christ.5 On his blog site, he writes

Between Christ’s ascension and the Day of Pentecost the apostles did assemble with 120 disciples (Acts 1:15), yet several days elapsed from the apostles’ return to Jerusalem to the outpouring of the Spirit (1:5). Seeing that Pentecost was fifty days after the Passover (Lev. 23:15-16), and from Christ’s resurrection to his ascension was forty days (Matt. 28:1; Acts 1:3), over a week stood between the Lord’s ascension and Pentecost. Since the temple was the regular assembling place for larger groups (Acts 2:46; 5:42), it is interesting to note that their prayer meetings were in the temple (Luke 24:53), not in the upper room where the apostles were residing. When Luke records that “they” were in one place (Acts 2:1), the nearest antecedent is the “apostles” (1:26). In order to assert that the Holy Spirit was poured out on 120 men and women, one has to skip back over eleven verses and ignore the immediate context. Furthermore, the apostles are the only ones recorded in Acts 2 as speaking from God, and the masculine pronoun houtoi (“these”) in verses 7 and 15 (literally “these men”) clearly has reference to them. Finally, the baptism of the Holy Spirit was never promised to all disciples but specifically “to the apostles whom he had chosen” (Acts 1:2-5; cf. 2:43; 5:12).6

He largely echoes what other apostles and advocates have said. I look forward to addressing his points soon.

Let us examine Kyle Butt’s views, an American apologist for the Churches of Christ, on this matter.

Kyle Butt (1976 – )

Kyle Butt is an American apologist for the Churches of Christ who teaches and writes about Christian Evidences, Biblical Authority, and Popular Apologetics. Kyle Butt’s work is identified by Apologetics Press as Associate Director of the organization since 2000. The website states that he holds a B.A. in Bible & Communications, M.A. in New Testament Studies, M.Div. in Apologetics, and a D.Min. All of the above are earned at Freed-Hardeman University. Also stated on the website is that he is the Author/Co-Author of over forty books and has participated in numerous debates against Atheist Interlocutors. These three primary sources collectively demonstrate that Kyle Butt is a church-based apologist, a prolific publisher/writer of popular-level content, who has had impact through publications, debating, video teaching, and a nearly two-decade association with Apologetics Press; NOT through a traditional university faculty position.7

“Some assume that the events in Acts 2:1-4 must go all the way back to Acts 1:15. If we remove the chapter division, however, this problem is easily resolved. Acts 1:26 and 2:1, without the division, read as follows: ‘And they cast their lots, and the lot fell on Matthias. And he was numbered with the eleven apostles. Now when the Day of Pentecost had fully come, they were all with one accord in one place.’ When these verses are combined, as they are in the original text, it is easy to see that the ones who were ‘with one accord in one place” were the apostles. The pronoun ‘they’ in Acts 2:1 does not refer to the 120 disciples but to the immediate antecedent—the apostles.”8

Bradley S. Cobb (1978 – )

Bradley S. Cobb is an author and a Churches of Christ Minister who publishes, edits, and writes books focused primarily on expositional preaching/teaching and on practical church/individual studies. On “The Cobb Six” website (www.thecobb6.com), he is identified as the author of “The Holy Spirit in the Book of Acts.” Additionally, the same source distinguishes Jesse Cobb as his spouse, which supports attributing the book to Bradley rather than to Jesse. Published by Cobb Publishing in 2015, this book presents a passage-by-passage examination of all references to the Holy Spirit found throughout the book of Acts. This publication fits into a larger collection of commentaries, sermons, and other study tools published by Cobb via his ministry platform. Since most biographical information about Cobb can be found on his personal website (rather than independently verified by universities or scholarly institutions), he may be considered a contemporary ministerial author/publisher rather than simply someone with an established academic background.9 In an article he wrote for Apologetics Press, he states,

Some argue that this event [being filled with the Spirit and speaking in tongues] happened to the entire 120 who were mentioned in 1:15… We… state that verse one shows this is a different day, and then says “they were all with one accord in one place.” The last group of people mentioned [in Acts 1:26](and therefore the most likely antecedent of “they”) is the apostles, just four verses earlier in 1:26. We will also point out that in verse 14, Luke says Peter stood up “with the eleven,” not “with the one hundred and nineteen.”10

He merely reflects the views of those who hold the apostles-only position that we have read previously.

I have decided to include Corey Minor, as he is gaining influence on topics like this.

Corey Minor (1972 – )

Corey Minor is a modern-day Christian media professor/online theologian; he is best known as the head of Smart Christians, an internet-based ministry that aims to develop students of Scripture (Christian and non-Christian alike) using Smart study techniques for all levels of Bible students. The Smart Christians webpage presents the organization’s goal as providing a means for Christians and non-Christians to gain a deeper understanding of Scripture through Smart Christian study methods. His podcast appearances also establish him as the “voice” of the “Smart Christians Channel,” particularly when discussing some of the most controversial doctrines today (such as the Gifts of the Holy Spirit). Lastly, a recent Faithlife product description establishes him as associated with discerning study of the Word of God, stating that the Smart Christians Study Bundle was developed out of Corey Minor’s desire to live as a “Smart Christian.” Overall, it can be said that while Minor may not be considered a traditional, academically trained scholar, he is a contemporary digital-age Bible professor who uses digital media, open public theological discussions, and curated studies to impact others.11 In one video, Corey states,

“When they came together, and suddenly there came a sound of heaven, a noise like a violent rushing wind, and it filled the house where they were sitting, and it appeared to them tongues as a fire distributing themselves, and they rested on each one of them so each of the people that were there. …It’s important … to understand that the people that are there are the 12 … disciples. Some have stated that they thought that it was 120 in the upper room. One, we don’t know if … they’re in the upper room. It just says they were in a room, so we don’t know if it’s an upper room [if the] 120 [were] there. …120 disciples [were] together in that day, but he [Luke] is starting with these 12, and … we know it’s 12 because when we read further we’ll see Peter standing up amongst the other 11. 11 plus Peter, that’s 12, so it rested upon these disciples, these Apostles …”12

He does not appear to offer any new insights into the apostles-only position. However, it is noteworthy that he is one of the few evangelicals who maintain this belief. We have also identified another prominent evangelical who shares the same view – Norman Geisler. From an evangelical perspective, both Corey Minor and Norman Geisler represent a minority view. While this does not necessarily mean they are incorrect, it is simply a matter of fact. I find their position does not align with sound hermeneutics or exegetical principles, as the scriptural record indicates otherwise.

Mike Glover, a Restorationist English Bible teacher, agrees with Corey Minor.

Mike Glover (1979 – )

Mike Glover is an English Bible Teacher & Author; he works for “The Scriptures UK” – creating (in addition to) a vast array of topical studies, Book Commentaries, Sermon Materials & Small Group Lessons. On the site’s “Books of the Bible” webpage, Glover describes himself as a graduate of the British Bible School and states he has worked for many years among different churches, both by way of being their preacher/teacher and by leading adult and child education programs in which God’s Word was taught. Additionally, Glover mentions that most of his studies have been developed using input from other teachers, specifically Frank Worgan and tutors at the British Bible School. With a wealth of knowledge available through his writings, including topics like the Holy Spirit, Baptism, Church Questions, and many others related to the Old and New Testaments, it would be fair to describe Mike Glover primarily as a Bible Study Writer & Teacher who serves local churches.13 In an article, he wrote,

“We find these promises, which were made only to the apostles, recorded in… [He then quotes John 14:26; John 16:13; Luke 24:49; Acts 1:4-5] … It’s a mistake of major proportions, both textually and contextually, to assign these promises to ALL disciples. When we read carefully, we will see that only the apostles were addressed.”14

He is simply repeating teachings that only other apostles promote. I will address these arguments in future sections of this article.

Justin Childress is another evangelical who adheres to the apostles-only position.

Justin Childress (c. 1989 – )

Justin Childress is a contemporary Christian author, Bible teacher, and online theological instructor best known as the founder of “The Spirit Searches,” a website that provides information on biblical interpretation, doctrine, and practical instruction for lay readers. Based on his publicly displayed bio, he claims to have believed in Jesus Christ since 2005; he was raised in Pentecostal Churches, currently attends a non-denominational church named Christian Chapel, and occasionally leads Sunday School classes there. He defines his beliefs concerning doctrine as partial preterism, cessationism, credo-baptism (partly Reformed), and postmillennialism. Additionally, the majority of his writings and teaching resources address speaking in tongues, eschatology, salvation, and biblical exegesis. Although there are no records of him holding an official position in academia or of holding an advanced degree in theology, he has established a discernible online ministry through blogging and Bible teaching to defend what he considers the purity of biblical doctrine and to challenge practices/traditions he believes contradict scripture.15 Justin writes that

“The apostles alone were to be Jesus’ witnesses. In Acts 1:8 Jesus says to them, ‘You will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.’… “The promise of the Holy Spirit was made exclusively to the apostles on multiple occasions.” [He then quotes John 14:16-17, 26; 15:26; 16:7, 13; Luke 24:49; Acts 1:4-5, 8].”16

While there are passages where Jesus promises the Holy Spirit to the Apostles, there are also passages that indicate this promise extends to other disciples. Proof-texting is not an effective approach to solid, persuasive exegesis. I will delve into this issue in more detail later in this article.

After Justin Childress states in his article that the initial outpouring of the Holy Spirit was promised exclusively to the apostles, he continues with the discussion.

“Of course, the Spirit was not to be given to them [the apostles] alone. John the Baptist said that the Spirit would be given in a more general sense when he said to the crowds attending his baptism that Jesus would baptize them with the Holy Spirit and fire (Matt 3:11). This wouldn’t occur, however, until the Spirit was dispensed upon the apostles who, through the laying on of their hands, imparted it unto other believers”17

Without providing a full explanation just yet, I want to point out that I see Justin trying to resolve the contradictions in his own interpretation. The key fact is this: the Holy Spirit was initially given to many disciples on the Day of Pentecost, not just to the Twelve.

In his video, he adds

 “‘They’ of Acts chapter 1 more often refers to the apostles than it does to the hundred and twenty, and so if our understanding of who they were is based on who it refers to more often in the previous chapter, it would have to be the apostles in Acts 1 the apostles are referenced 28 times in contrast to the 120 who were only referenced eight times.”18

Upon thoughtful reflection, I find the quote to lack clarity and depth. It’s important to distinguish between meaningful interpretation and mere word counting. Let’s strive for genuine exegesis!

His video quote continues…

“We don’t have anything directly tying anyone other than the apostles to the day of Pentecost we know that Jesus’s mother and his brothers were part of the 120, and yet we don’t see them in Acts chapter 2. in fact we don’t see anyone But apostles being mentioned in Acts chapter 2.”19

This quote illustrates a person’s incomplete homework, revealing a lack of critical engagement with the material. Though I have not yet presented my case, one should at least recognize that strong contextual evidence shows that both women and men were directly promised to wait for the promised Gift of the Holy Spirit, which was to be poured out on Pentecost. Luke’s use of “they” extends beyond the twelve disciples, as indicated in Luke 24:33-36. I encourage all those reading this article to carefully read Luke 24:33 to the end. Though it is not hard to identify all those who have been promised the Spirit within the text, in the exegesis section, I will go through this in detail.

Historical View Summary


As demonstrated, this article provides a historical overview of the teachings of Christian authors, teachers, and theologians regarding who initially received the Holy Spirit on Pentecost. I acknowledge that I have not covered every possible writer on this topic, but I believe I have included a comprehensive overview for those interested in this particular theological discussion. Three main views have emerged on this matter: 1. Only the Twelve Apostles initially received the Holy Spirit. 2. 120 disciples initially received the Holy Spirit. 3. More than 120 disciples initially received the Holy Spirit. For those who love visuals, I have created the picture to the left to illustrate the perspectives.

Since the main goal of this article is to critique the Apostles-only position, I will focus on that perspective in all upcoming blog posts. In the next section, I will summarize the evidence used by Apostles-Only supporters to make their case. Then I will respond to each point with a detailed, in-depth analysis of the arguments supporting the apostles-only view. This will include a careful examination of the full list of reasons given by its supporters, along with a thoughtful consideration of the implications and consequences of this viewpoint. Let’s get started.

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  1. “Keener, Craig S. 1960–,” Encyclopedia.com, accessed April 6, 2026; Asbury Theological Seminary, “Dr. Craig S. Keener,” accessed April 6, 2026; Asbury Seminary, “Dr. Craig Keener: Miracles Today,” accessed April 6, 2026; InterVarsity Press, “Craig S. Keener,” accessed April 6, 2026; Eerdmans, “Craig S. Keener,” accessed April 6, 2026; Craig Keener, “About Craig Keener,” Bible Background, accessed April 6, 2026. ↩︎
  2. Craig S. Keener, Acts: An Exegetical Commentary, vol. 1, 4 vols. (Grand Rapids, MI: Baker Publishing Group, 2012), 795. ↩︎
  3. L. Scott Kellum, “Curriculum Vitae,” Southeastern Baptist Theological Seminary, accessed April 7, 2026; “L. Scott Kellum,” Southeastern Baptist Theological Seminary faculty profile, accessed April 7, 2026; L. Scott Kellum, The Unity of the Farewell Discourse: The Literary Integrity of John 13:31–16:33 (London: T&T Clark, 2004); L. Scott Kellum, Preaching the Farewell Discourse: An Expository Walk-Through of John 13:31–17:26 (Nashville: B&H, 2014); L. Scott Kellum, Acts, Exegetical Guide to the Greek New Testament (Nashville: B&H, 2020); Andreas J. Köstenberger, L. Scott Kellum, and Charles L. Quarles, The Cradle, the Cross, and the Crown: An Introduction to the New Testament, 2nd ed. (Nashville: B&H, 2016); Charles L. Quarles and L. Scott Kellum, 40 Questions About the Text and Canon of the New Testament (Grand Rapids: Kregel, 2023). ↩︎
  4. L. Scott Kellum, Acts, ed. Andreas J. Köstenberger and Robert W. Yarbrough, Exegetical Guide to the Greek New Testament (Nashville, TN: B&H Academic, 2020), 30. ↩︎
  5. Kevin L. Moore, “More about Kevin L. Moore,” Moore Perspective, accessed April 6, 2026; Freed-Hardeman University Undergraduate Catalog, 2013–2014 (Henderson, TN: Freed-Hardeman University, 2013), faculty listing for Kevin L. Moore; Freed-Hardeman University Academic Catalog, 2015–2016 (Henderson, TN: Freed-Hardeman University, 2015), faculty listing for Kevin L. Moore; World Evangelism Media Store, “Moore, Kevin,” author page, accessed April 6, 2026; 21st Century Christian, “The Single Missionary,” accessed April 6, 2026; Kevin L. Moore, “The Meek Shall Inherit the Earth: Deciphering Meaning through Layers of Context,” Journal of Language, Culture, and Religion 3, no. 2 (2022); Kevin L. Moore, “Earl Edwards evangelizes up to the last day,” Forthright, October 12, 2025 ↩︎
  6. Kevin L. Moore, “Moore Perspective: Questions About Holy Spirit Baptism (Part 1 of 2),” Moore Perspective, October 26, 2013, https://kmooreperspective.blogspot.com/2013/10/questions-about-holy-spirit-baptism.html. ↩︎
  7. Apologetics Press, “Kyle Butt,” author profile, accessed April 7, 2026; Apologetics Press, “Authors,” accessed April 7, 2026; Eric Lyons, “AP Staff Spotlight: Dr. Kyle Butt, Associate Director of Apologetics Press,” Apologetics Press, June 30, 2025; Kyle Butt, Baptist Book (Montgomery, AL: Apologetics Press, 2005), Library of Congress Cataloging-in-Publication data; Kyle Butt and Eric Lyons, Behold! The Lamb of God (Montgomery, AL: Apologetics Press, 2006), Library of Congress Cataloging-in-Publication data; “About the Authors,” The Joy of Generosity, accessed April 7, 2026. ↩︎
  8. Kyle Butt, “On Whom Did the Tongues of Fire Rest?” Apologetics Press, last modified 2019, accessed July 29, 2024, https://apologeticspress.org/on-whom-did-the-tongues-of-fire-rest-1256/. ↩︎
  9. Bradley Cobb, “Welcome to TheCobbSix.com!,” The Cobb Six, March 23, 2014; Bradley S. Cobb, The Holy Spirit in the Book of Acts (Charleston, AR: Cobb Publishing, 2015); Bradley Cobb, “The Holy Spirit in the Book of Acts,” The Cobb Six, February 2015; Bradley Cobb, “The Holy Spirit in the Book of Acts,” Cobb Publishing, accessed April 7, 2026; Bradley Cobb, “We Are Moving,” The Cobb Six, March 10, 2017; Bradley Cobb, “We Have Accepted a New Work,” The Cobb Six, May 8, 2017; Bradley Cobb, “The Quarterly,” The Cobb Six, accessed April 7, 2026; Bradley Cobb, “The Bradley S. Cobb Commentary Collection (MySword),” The Cobb Six, accessed April 7, 2026. ↩︎
  10. Bradley S. Cobb, The Holy Spirit in the Book of Acts (McLoud, OK: Cobb Publishing, 2015), 28. ↩︎
  11. Smart Christians, “Home,” Smart Christians, accessed April 7, 2026; Smart Christians, “About,” Smart Christians, accessed April 7, 2026; The Remnant Radio’s Podcast, “Interview with Corey Minor, Smart Christian #theologypodcast #theologydiscussion,” December 19, 2023; Faithlife, “Smart Christians Study Bundle,” accessed April 7, 2026. ↩︎
  12. Cory Minor, “Biblical Truth About Tongues? Mins 50:27-51-36,” Smart Christians Channel, July 25, 2024, https://www.youtube.com/watch?v=u_KLymhWuzw&t=16s. ↩︎
  13. Mike Glover, “Books of the Bible,” The Scriptures UK, accessed April 7, 2026; “Sermon Series,” The Scriptures UK, accessed April 7, 2026; “Small Group Studies,” The Scriptures UK, accessed April 7, 2026; Glover, “Books of the Bible”; British Bible School, “Teaching staff,” accessed April 7, 2026; Glover, “Books of the Bible.”; Mike Glover, “The Holy Spirit,” The Scriptures UK, accessed April 7, 2026; Mike Glover, “Baptism,” The Scriptures UK, accessed April 7, 2026; Mike Glover, “Church,” The Scriptures UK, accessed April 7, 2026; Mike Glover, “Old Testament Studies,” The Scriptures UK, accessed April 7, 2026; British Bible School, “Teaching staff.” ↩︎
  14. Mike Glover and Frank Worgan, “Did the 120 Receive Holy Spirit Baptism or Just the Apostles?” The Scriptures UK, last modified 2016, accessed July 29, 2024, 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. ↩︎
  15. Justin Childress, “About,” The Spirit Searches, accessed April 6, 2026; Justin Childress, “The Spirit Searches,” homepage, accessed April 6, 2026 ↩︎
  16. Justin Childress, “12 or 120: Who Spoke in Tongues on Pentecost,” The Spirit Searches, last modified January 28, 2023, accessed July 29, 2024. ↩︎
  17. Ibid. ↩︎
  18. Justin Childress, 12 or 120? Who Spoke in Tongues on the Day of Pentecost? (Teaching Presentation), 2023, accessed September 21, 2024, https://www.youtube.com/watch?v=desX_Li2HKY&t=208s., video times 2:31-3:13, video recording April 28, 2023. . ↩︎
  19. Ibid. ↩︎

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Who Initially Received the Gift of the Holy Spirit on the Day of Pentecost? A Journey Through Scripture, Church History, and Theology (Part Three)

Part Three: The Reformation Era (1500-1699)

Man in historic attire nailing 95 Theses to church door
Martin Luther nailed his 95 Theses to a church door in Wittenberg.

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!

____________

  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. ↩︎
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Who Initially Received the Gift of the Holy Spirit on the Day of Pentecost? A Journey Through Scripture, Church History, and Theology (Part Two)

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

Quill in inkpot and old book on wooden table with illuminated stone cross in background
A quill and an old book on a wooden table inside a dimly lit stone chapel

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. ↩︎

Who Initially Received the Gift of the Holy Spirit on the Day of Pentecost? A Journey Through Scripture, Church History, and Theology (Part One)
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Who Initially Received the Gift of the Holy Spirit on the Day of Pentecost? A Journey Through Scripture, Church History, and Theology (Part One)

Part One: The Resurrection-Pentecost Narrative

Group of people in ancient attire with flames above their heads praying around a table
Disciples gathered, receiving the Gift of the Holy Spirit

Introduction

The question of who first received the Baptism with the Holy Spirit (also called the “Gift of the Holy Spirit”) on the Day of Pentecost has been debated by Bible students, theologians, and scholars for over a century. There are different views regarding whether the Holy Spirit was promised and given only to the apostles on that day (the “Apostles-Only View”) or if all 120 followers of Jesus mentioned in Acts 1:15, or all the assembled disciples, received the Holy Spirit. This article will analyze the Apostles-Only View and challenge it on the basis of solid biblical, exegetical, logical, and interpretive principles. Before engaging with the exegetical claims of supporters of the Apostles-Only Perspective and providing detailed responses, I will offer a well-researched overview of theologians’ perspectives throughout church history, giving historical and theological context for the debate. This list will include early church theologians as well as writers, speakers, and scholars up through the 21st century. While I aim for this list to be comprehensive, I acknowledge it may not include every contribution. If you know of any commentaries, writers, or theologians who have addressed this topic and are not listed, please get in touch with me. I am happy to add to the list.

Let’s begin by reading the entire primary text supporting this debate, as it provides important context and key details for understanding the discussion. Keep in mind that other passages are addressing this exact question. While reading this text, I encourage you to try to identify who the first recipients of the Holy Spirit are. However, remember that although this is the main text, it does not tell the full story. I will be quoting from the American Standard Version with updated English: American English Standard Version (AESV).

Acts 1 (AESV)

The Promise of the Holy Spirit

(1) The former account I made, O Theophilus, concerning all that Jesus began both to do and to teach, (2) until the day he was taken up, after he had given commandments through the Holy Spirit to the apostles whom he had chosen, (3) to whom he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days and speaking about the kingdom of God. (4) And, while assembled with them, he commanded them not to leave Jerusalem but to wait for the promise of the Father, which he said you heard from me. (5) For John truly baptized with water, but you will be baptized with the Holy Spirit not many days from now.

The Ascension

(6) So when they came together, they asked him, saying, “Lord, will you at this time restore the kingdom to Israel?” (7) And he said to them, “It is not for you to know the times or seasons which the Father has fixed by his own authority. (8) But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses both in Jerusalem, throughout all Judea and Samaria, and to the end of the earth.” (9) After saying this, he was taken up before their eyes, and a cloud hid him from their sight. (10) As they were gazing into heaven, watching him go, two men in white apparel appeared beside them. (11) They said, “Men of Galilee, why do you stand here looking into heaven? This Jesus, who has been taken from you into heaven, will come in the same way you saw him go.”

Mathias Chosen to Replace Judas

(12) Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away. (13) When they arrived, they went up into the upper room where they were staying: Peter, John, James, and Andrew; Philip and Thomas; Bartholomew and Matthew; James son of Alphaeus; Simon the Zealot; and Judas son of James. (14) They all joined together constantly in prayer, along with the women, Mary, the mother of Jesus, and his brothers. (15) And on these days, Peter stood up among the brothers, and said (and there was a crowd of about a hundred and twenty people gathered together). (16) Brethren, it was necessary for the scripture to be fulfilled, which the Holy Spirit spoke beforehand through the mouth of David concerning Judas, who was the guide to those who took Jesus. (17) For he was numbered among us, and received his portion in this ministry. (18)  (Now this man obtained a field with the reward of his iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. (19) It became known to all the inhabitants of Jerusalem, so much so that in their language that field was called Akeldama, which means The field of blood. (20) For it is written in the book of Psalms, “Let his habitation be made desolate, and let no man dwell therein,” and, “His office let another take.” (21) Therefore, of the men who have been with us all the time the Lord Jesus was among us, (22) from the Baptism of John until the day he was taken up from us, one of these must become a witness with us of his resurrection.” (23) So they proposed two men: Joseph called Barsabbas, who was surnamed Justus, and Matthias. (24) Then they prayed, and said, “You, Lord, who know the hearts of all men, show us which of these two you have chosen, (25) to take the place in this ministry and apostleship from which Judas fell away, so that he might go to his own place.” (26) They cast lots, and the lot fell on Matthias; so he was added to the eleven apostles.

Acts 2 (AESV)

The Coming of the Holy Spirit

(1) When the day of Pentecost came, they were all together in one place. (2) Suddenly, a sound like a rushing mighty wind came from heaven and filled the entire house where they were sitting. (3) Tongues appeared to them, parting like flames of fire, and it sat upon each of them. (4) They were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit enabled them. (5) Now, there were Jews living in Jerusalem—devout men from every nation under heaven. (6) When they heard this sound, the crowd gathered together and was bewildered because each of them heard their own language being spoken. (7) They were all amazed and wondered, saying to each other, “Are not all these who are speaking Galileans?” (8) And how is it that we hear, each of us, in our own native languages? (9) Parthians, Medes, Elamites, and residents of Mesopotamia, Judea, Cappadocia, Pontus, and Asia, (10) Phrygia and Pamphylia, Egypt, and parts of Libya near Cyrene, as well as visitors from Rome—both Jews and proselytes—(11) Cretans and Arabs—we hear them declaring in our own tongues the mighty works of God.” (12) They were all amazed and perplexed, asking one another, “What does this mean?” (13) But others ridiculed them, saying, “They are filled with new wine.”Paragraph Two

Peter’s Sermon at Pentecost

(14) But Peter, standing up with the eleven, raised his voice and addressed them, saying, “You men of Judaea, and all of you who dwell in Jerusalem, be this known to you, and listen to my words. (15) For these are not drunk, as you suppose; seeing it is only the third hour of the day; (16) but this is what was spoken by the prophet Joel: (17) ‘And it shall be in the last days, says God, that I will pour out of my Spirit on all flesh; and your sons and your daughters shall prophesy. Your young men shall see visions, and your old men shall dream dreams; (18) and on my servants and on my maidens I will pour out of my Spirit in those days, and they shall prophesy. (19) And I will show wonders in heaven above and signs on the earth below, blood, and fire, and vapor of smoke. (20) The sun shall be turned to darkness, and the moon into blood, before the great and notable day of the Lord comes. (21) And it shall be that everyone who calls on the name of the Lord shall be saved. (22) Men of Israel, listen to these words: Jesus of Nazareth, a man approved by God among you through mighty works, wonders, and signs which God did by him in your midst, as you yourselves know. (23) This man, being handed over by the determined counsel and foreknowledge of God, you crucified and killed by the hand of lawless men. (24) But God raised him up, freeing him from the anguish of death, because it was impossible for him to be held by it. (25) For David says concerning him, “I saw the Lord always before me; because he is at my right hand, I shall not be moved. (26) Therefore, my heart was glad, and my tongue rejoiced; moreover, my flesh will also dwell in hope. (27) For you will not leave my soul in Hades, nor allow your Holy One to see decay. (28) You have made known to me the ways of life; you will fill me with joy in your presence. (29) Brothers, I can tell you confidently about the patriarch David that he both died and was buried, and his tomb is with us to this day. (30) Being a prophet himself and knowing that God had sworn an oath to him that he would place one of his descendants on his throne, (31) he foresaw and spoke about the resurrection of Christ—that he was not abandoned to Hades, nor did his flesh see decay. (32) This Jesus God raised up, and we are all witnesses to it. (33) Therefore, being exalted at the right hand of God and having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear. (34) For David did not ascend into heaven. Still, himself says, “The Lord said to my Lord, Sit at my right hand, (35) until I make your enemies a footstool for your feet.” (36) Therefore, let all the house of Israel know with certainty that God has made this Jesus, whom you crucified, both Lord and Christ.

The Responding Crowd

(37) Now, when they heard this, they were pricked in their hearts and asked Peter and the rest of the apostles, “Brethren, what shall we do?” (38) And Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit.” (39) For to you is the promise, and to your children, and to all who are far off, as many as the Lord our God will call.” (40) And with many other words, he testified and encouraged them, saying, “Save yourselves from this corrupt generation.” (41) They then that received his word were baptized, and there were added unto them in that day about three thousand souls.

The Fellowship of Believers

(42) And they continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers. (43) And fear came upon every soul, and many wonders and signs were done through the apostles. (44) And all that believed were together, and had all things in common; (45) and they sold their possessions and goods, and distributed them to all, as any had need. (46) And day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they ate with gladness and singleness of heart, (47) praising God and having favor with all the people. And the Lord added to them daily those who were being saved.

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To gain a complete understanding of the Pentecost narrative, the following passage should be considered. When we begin the exegetical arguments later in this article, it will become clear why this text needs to be included.

Luke 24:1-53 (AESV)

The Resurrection

(1) But on the first day of the week, early in the morning, they came to the tomb, bringing the spices they had prepared. (2) And they found the stone rolled away from the tomb. (3) And they entered, but they did not find the body of the Lord Jesus. (4) While they were puzzled about this, behold, two men stood beside them in dazzling apparel. (5) As they were frightened and bowed their faces to the ground, they said to them, “Why are you looking for the living among the dead?” (6) He is not here; he has risen. Remember how he told you while he was in Galilee, (7) that the Son of Man must be delivered into the hands of sinful men, be crucified, and on the third day rise again.” (8) Then they remembered his words. (9) They returned from the tomb and told all these things to the eleven apostles and to all the others. (10) It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told these things to the apostles. (11) Their words seemed like idle talk to them, and they did not believe. (12) But Peter got up and ran to the tomb; stooping in, he saw the linen cloths lying by themselves. Then he left for home, wondering about what had happened.

Jesus Appears on the Road to Emmaus

(13) And behold, two of them were walking that very day to a village called Emmaus, which was sixty furlongs from Jerusalem. (14) And they discussed all these things that had happened. (15) And it came to pass, while they discussed and questioned together, that Jesus himself drew near and went with them. (16) But their eyes were held so they should not recognize him. (17) And he said unto them, “What communications are these that you have one with another, as you walk?” And they stood still, looking sad. (18) And one of them, named Cleopas, answering, said unto him, “Dost thou alone sojourn in Jerusalem and not know the things which are come to pass there in these days?” (19) And he said unto them, “What things?” And they said to him, The things concerning Jesus the Nazarene, who was a prophet powerful in deed and word before God and all the people. (20) And how the chief priests and our rulers handed him over to be condemned to death and crucified him. (21) But we had hoped that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. (22) Furthermore, some women of our group amazed us; they were early at the tomb. (23) And when they did not find his body, they came and told us that they had also seen a vision of angels, who said that he was alive. (24) And some of those with us went to the tomb and found it just as the women had said, but they did not see him. (25) And he said to them, O foolish ones, and slow of heart to believe all that the prophets spoke! (26) Was it not necessary for Christ to suffer these things and then enter into his glory? (27) And beginning with Moses and all the prophets, he explained to them everything in the scriptures concerning himself. (28) And they drew near to the village where they were going, and he acted as if he would go further. (29) But they urged him, saying, “Stay with us, for it is evening, and the day is almost over.” So he went in to stay with them. (30) When he sat down with them to eat, he took the bread, blessed it, and broke it, then gave it to them. (31) Their eyes were opened, and they recognized him; then he vanished from their sight. (32) They said to each other, “Was not our hearts burning within us while he talked with us on the road and explained the Scriptures to us?” (33) That same hour, they got up and returned to Jerusalem. They found the eleven and those with them gathered together, (34) saying, “The Lord has truly risen and has appeared to Simon.” (35) Then they told what had happened on the way and how they recognized him when he broke the bread.

Jesus Appears to Many Disciples

(36) And as they spoke these things, he himself stood in the midst of them and said unto them, “Peace be unto you.” (37), But they were terrified and affrighted and supposed that they beheld a spirit. (38) And he said unto them, “Why are you troubled? And wherefore do questions arise in your hearts?” (39) See my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as you behold me having. (40) And when he had said this, he showed them his hands and his feet. (41) And while they still disbelieved for joy and wondered, he said unto them, “Have you here anything to eat?” (42) And they gave him a piece of a broiled fish. (43) And he took it, and ate before them. (44) And he said unto them, “These are my words which I spake unto you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms, concerning me.” (45) Then opened he their mind that they might understand the scriptures; (46) and he said unto them, “Thus it is written, that the Christ should suffer, and rise again from the dead the third day; (47) and that repentance and remission of sins should be preached in his name unto all nations, beginning from Jerusalem.” (48) You are witnesses of these things. (49) And behold, I send forth the promise of my Father upon you: but tarry you in the city until you be clothed with power from on high.

The Ascension

(50) And he led them out until they were opposite Bethany; then he lifted up his hands and blessed them. (51) And it came to pass, while he blessed them, he parted from them and was carried up into heaven. (52) And they worshiped him and returned to Jerusalem with great joy. (53) And they were continually in the temple, blessing God.

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What is your understanding of the passage? After carefully reading all of the above, do you think that only the apostles were initially chosen to receive the Gift of the Holy Spirit? Before answering, review both passages thoroughly and consider all relevant context, then trace the pronouns back to their original antecedents. Write your answer in the response section. We will examine these passages, as well as others, in the article’s exegetical section.

Now, let us proceed to the Pre-Reformation writers who mention the topic.