Twelve Apostles

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Who Initially Received the Holy Spirit at Pentecost? A Challenge to the Apostles-Only Perspective (Part Two)

“Who first received the Baptism With the Holy Spirit (also referred to as the “Gift of the Holy Spirit”) on the Day of Pentecost has been debated by Bible students, theologians, and scholars for over one hundred years. Different views exist about whether the Holy Spirit was both promised and given to the apostles alone on the Day of Pentecost (the “Apostles-Only View”) or if all 120 followers of Jesus mentioned in Acts 1:15, or all the disciples of Jesus gathered, received the Holy Spirit. This article will examine the “Apostles-Only View” and challenge it on exegetical grounds. Before examining the claims made by the Apostles-Only advocates, I will continue to provide a well-researched overview of theologians’ perspectives throughout Church history, offering historical-theological context for the controversy. In Part One, we investigated theologians’ insights into the original recipients of the Gift of the Holy Spirit, spanning the early church to the Reformation Era. Now, let’s enthusiastically journey into Part Two, where we will continue to uncover the fascinating perspectives of theologians on this subject through the eighteenth century!

Exploring the Historical Background (Part Two)

This section contributes to the rich historical viewpoints regarding the original recipients of the Gift of the Holy Spirit on the Day of Pentecost. While the inquiry into who received this divine gift was notably presented by Chrysostom in the fourth century, it is intriguing to note that, to my knowledge, no theologian has argued that the Twelve Apostles were the sole recipients when the Holy Spirit descended. Let’s explore this fascinating topic further!

The Eighteenth Century (1700-1799)

We have examined the Reformation Era’s perspectives on who first received the Holy Spirit at Pentecost. In this section, we will closely analyze the contributions of eighteenth-century theologians, starting with the insightful Matthew Henry.

Matthew Henry (1662-1714)

Matthew Henry, though strictly speaking lived in the 17th century, did not begin his commentary until 1704.1 He is considered an English nonconformist pastor who interpreted scripture in a commentary titled “An Exposition of the Old and New Testament,” and is among the most influential and widely read scriptural interpreters in all of Protestant History. Born at Broad Oak in Flintshire, the son of noted Pastor Philip Henry, he was raised in a strong puritan/dissenting home and later educated by the dissenting Pastor Thomas Doolittle at his academy. Matthew Henry studied law at Gray’s Inn but ultimately devoted his life almost exclusively to pastoring, serving for decades as a Presbyterian pastor at Chester, then later at Hackney. His reputation for being a powerful, devotional preacher and for applying the theological aspects of the Bible in a way that was useful to the people of God grew and spread throughout the world. The way he approached the Bible in interpreting it has had a lasting impact on Evangelicalism, Presbyterianism, Baptism, Methodism, and virtually every other form of Protestant Christianity. This is due largely to the fact that his interpretations are warm, clear, and provide insight into both the preaching of the gospel and the study of the Word of God. 2 In his commentary on Acts 2:4, Henry writes:

“It seems evident to me that not only the twelve apostles, but all the hundred and twenty disciples were filled with the Holy Ghost alike at this time.”3

He goes on:

“The “all” here must refer to the all that were together, v. 1; ch. 1:14, 15.”.4

Henry serves as a clear early eighteenth-century witness against the “Apostles Only” perspective. He explicitly identifies the recipients of the Gift of the Holy Spirit in Acts 2:4 as all 120 disciples mentioned in Acts 1:14-15. As will be demonstrated later, the biblical passages on this question indicate that more than 120 disciples initially received the Holy Spirit on the Day of Pentecost.

John Gill agrees with Henry and provides insights that will enhance our understanding of the topic.

John Gill (1697–1771)

John Gill was a prominent eighteenth-century Particular Baptist minister, theologian, and biblical interpreter. His scholarly writings established him as perhaps the most influential Baptist divine of the Eighteenth Century. Gill was born at Kettering, Northants. From early on, he demonstrated extraordinary intellectual gifts, and consequently, much of what he learned in language and theology, he learned by himself. Baptized in 1716, ordained shortly after, and entering the pastoral ministry, Gill became the Pastor of the Baptist congregation at Horsleydown, Southwark, in 1719, serving that congregation for over 50 years. Through his voluminous writing, particularly “An Exposition of the New Testament,” “A Complete Body of Doctrinal and Practical Divinity,” and his defense of Calvinistic Baptist Theology, Gill acquired a lasting reputation. Gill is remembered for marrying together an impressive pastoral ministry and an equally impressive scholarly expertise in Hebrew, theology, and biblical exposition. His influence reached well beyond Britain and America to many other Baptist and Calvinistic circles.5 In relation to Acts 2:1, Gill provides the following comments:

“Though this need not be restrained to the twelve apostles, but may be understood of the hundred and twenty.”6

On Acts 2:4, he adds:

“Not only the twelve apostles, but the seventy disciples; and it may be all the hundred and twenty, that were together, even women as well as men.”7

And in Acts 2:15, he mentions more than just the twelve.

“Meaning not only the eleven apostles, but the rest of the hundred and twenty, on whom also the Spirit was poured forth.”8

Gill stands out as a remarkable example from the eighteenth century, effectively challenging the Apostles-Only paradigm by thoughtfully including both women and men, making his perspective truly significant and enlightening.

Next, John Wesley expresses his perspective on the 120.

John Wesley (1703–1791)

John Wesley was a clergy member, evangelist, and theologian in the Church of England, most renowned as the founder of Methodism in England. Wesley was born at Epworth Rectory in Lincolnshire. He attended Charterhouse School and then Christ Church, Oxford. Wesley was ordained a deacon in 1725 and a priest in 1728. During his first years of ministry in Oxford and his ill-fated missionary adventure in Georgia, Wesley’s religious beliefs were transformed by the evangelical awakening of the time and the Aldersgate experience in 1738. Following that experience, Wesley was instrumental in the revival of religion in England during the 18th century; he traveled throughout England, preached to people from all walks of life, organized the Methodist Societies, and wrote numerous works, including sermons, journals, letters, and biblical notes. Although he never broke with the Church of England, Wesley’s theology, evangelistic fervor, and method of church organization formed the basis of the later Methodist tradition.9 Wesley shares his insights on Acts 2:1.

“They were all with one accord in one place … the whole hundred and twenty being present.”10

Wesley’s statement is much more succinct than Henry’s or Gill’s. It indicates that Acts 2:1 refers to the entire group of 120 people, not just the apostles.

Now, I invite you to explore the insightful thoughts of the Methodist theologian John Fletcher on this issue.

John Fletcher (1729-1785)

John Fletcher (1729-1785) was an Anglican clergyman, theologian, and Methodist divine who, through his writings, became the most important interpreter of Wesleyan theology in the 18th century. Fletcher was born in Nyon, Switzerland. He studied at GeneBeforer before entering Holy Orders in the Church of England in 1751. Fletcher had planned to pursue a career in the military when he moved from Geneva to England in 1750. Fletcher became both a Curate and a Vicar of the parish church in Madeley, Shropshire; however, he worked very closely with John Wesley during the evangelical revival movement. Fletcher’s renown would endure for generations through his works, including Checks to Antinomianism, in which he defended Wesleyan Arminian Theology against Calvinist opponents. Fletcher was also recognized for his piety, pastoral zeal, and theological abilities. Although Fletcher remained an ordained member of the Church of England, he would eventually become one of the most influential theological contributors to the development of early Methodism and was considered by John Wesley a possible successor.11 On this topic, Fletcher does not adhere to an Apostles-Only perspective. In fact, he writes…

“How strangely those professors deceive themselves, who confidently affirm that the Holy Spirit was promised to the apostles alone.”13

I completely agree with Fletcher on this matter.

Let’s look forward to what Thomas Coke will have to say on this point.

Thomas Coke (1747 – 1814)

Thomas Coke was a prominent figure in early Methodism, helping develop its mission work across both Britain and America. A clergyman of the Anglican Church, Methodist leader, missionary organizer, and biblical commentator, Coke was a close associate of John Wesley. He became second only to him in importance among those involved in early Methodism. Thomas Coke was born in Brecon, Wales. He attended Jesus College, Oxford University. He was ordained by the Church of England and began serving as a curate. However, as Coke’s support for Methodism continued to grow, so did the conflict he experienced. The conflict eventually led to Coke’s separation from the parish ministry. In time, Coke became one of Wesley’s inner circle and one of his most trusted advisors. Coke then became instrumental in establishing Methodism in both Britain and America. Coke is particularly noted for his leadership in Methodist missions, his repeated labors across the Atlantic Ocean, his contributions to the establishment of the Methodist Episcopal Church, and his writings. Coke wrote a comprehensive biblical commentary. Coke’s dedication to spreading Methodism, his organizational skills, and his missionary vision have made him one of the key architects of early global Methodism.14 Coke’s viewpoint is clearly evident in his summary heading for Acts 2.

“The apostles, filled with the Holy Ghost, and speaking divers languages…”15

Could this suggest that he thought only the Apostles received the Holy Spirit on Pentecost? If that quote were all he had said, it would raise some questions. While it’s true that the Apostles experienced this profound gift, were there others who also received the Holy Spirit? Coke’s ongoing discussion provides additional clarity on this intriguing topic. He poses the question:

“Why might not the Holy Spirit fall down upon all the hundred and twenty…?”16

and adds that Peter’s appeal to Joel supports the presence of

“women as well as men.”17

Coke’s heading appears to focus solely on the apostles, but his exposition broadens the event’s scope to include the wider audience present, specifically women. Clearly, he includes more than just the Twelve Apostles as recipients of the Holy Spirit on the Day of Pentecost.

Joseph Benson, our next theologian, shares the following insights.

Joseph Benson (1749–1821)

Joseph Benson was a theologian, bible commentator, and Methodist minister; Benson would be recognized as one of the most prominent leaders of early Wesleyan Methodism following the death of John Wesley. Benson was born in Cumberland and received an education with the intention of entering the established clergy. Instead, Benson converted to Methodism at a relatively young age and shortly thereafter began receiving recognition from John Wesley for his educational contributions and preaching abilities. Benson continued to make significant contributions to the Methodist movement through his role as a preacher, apologist, editor, and conference leader. Benson made several notable contributions to theology and exegesis. Benson is best known for defending the Methodist movement, for being an Arminian, and for authoring A Commentary on the Old and New Testament.18 Benson interprets Acts 2:4 as follows:

“They were all filled with the Holy Ghost — That is, all the one hundred and twenty, as appears from Acts 2:1.”19

He continues by saying:

“This whole company was abundantly replenished with both the gifts and graces of the Holy Spirit.”20

“It seems evident that not the twelve apostles only, but all the one hundred and twenty disciples were endowed with the extraordinary gifts of the Holy Ghost at this time.”21

Benson’s perspective is valuable because he is exceptionally direct: for him, “all” in Acts 2:4 refers to all 120 people. He certainly does not, therefore, teach an Apostle-Only perspective. Although I agree that more than the apostles initially received the Gift of the Holy Spirit on that first Pentecost, Scripture includes more than 120 disciples. I will provide the evidence for this later in the article.

The nineteenth century sparked an engaging dialogue about the first recipients of the Holy Spirit on the Day of Pentecost. This captivating conversation continued into the next century and remains relevant even today. Now, let’s eagerly investigate the fascinating developments of the nineteenth century!

  1. Matthew Henry, Matthew Henry’s Commentary on the Whole Bible, ed. John Brown (1852; reprint, Grand Rapids: Christian Classics, 1960), 1:3. ↩︎
  2. Leslie Stephen, “Henry, Matthew,” in Dictionary of National Biography, 1885–1900, accessed March 18, 2026. ↩︎
  3. Matthew Henry, An Exposition of the Old and New Testament (London, 1708–1710), on Acts 2:4. ↩︎
  4. Ibid. ↩︎
  5. Leslie Stephen, “Gill, John,” in Dictionary of National Biography, 1885–1900, accessed March 18, 2026; and “Gill, John (1697–1771), Particular Baptist minister and theologian,” Oxford Dictionary of National Biography. ↩︎
  6. John Gill, An Exposition of the New Testament (London, 1746–1748), on Acts 2:1. ↩︎
  7. Ibid., 2:4. ↩︎
  8. Ibid., 2:15. ↩︎
  9. “John Wesley,” Encyclopaedia Britannica, last modified February 26, 2026, accessed March 18, 2026; Leslie Stephen, “Wesley, John,” in Dictionary of National Biography, 1885–1900; and Henry D. Rack, “Wesley [Westley], John (1703–1791), Church of England clergyman and a founder of Methodism,” Oxford Dictionary of National Biography. ↩︎
  10. John Wesley, Explanatory Notes upon the New Testament (London, 1755), on Acts 2.:1; John Wesley, The New Testament, with Explanatory Notes, Digitized March 29, 2007. (London: Oxford University, 1869), 278. ↩︎
  11. “John William Fletcher,” Encyclopædia Britannica, 11th ed.; Leslie Stephen, “Fletcher, John William,” in Dictionary of National Biography, 1885–1900; and Encyclopedia Britannica, “John William Fletcher,” accessed March 21, 2026. ↩︎
  12. John Fletcher, The Works of the Rev. John Fletcher, Late Vicar of Madeley, ed. John Kershaw, 8th ed., vol. VI, VII vols. (London: United Kingdom: n.. p., Digitized: November 3, 2023, 1826).193. ↩︎
  13. “Thomas Coke,” Encyclopedia Britannica, last modified January 17, 2026, accessed March 18, 2026; “Coke, Thomas (1747–1814),” in Dictionary of National Biography, 1885–1900; and “Thomas Coke (1747–1814),” The United Methodist Church, accessed March 18, 2026. ↩︎
  14. Thomas Coke, A Commentary on the Holy Bible (London, 1801–1803), summary on Acts 2. ↩︎
  15. Ibid. ↩︎
  16. Ibid. ↩︎
  17. Leslie Stephen, “Benson, Joseph,” in Dictionary of National Biography, 1885–1900, accessed March 18, 2026; “Benson, Joseph (1749–1821; e.m. 1771),” The Encyclopedia of World Methodism / DMBI Online; and John Rylands Library, “Joseph Benson Papers,” accessed March 18, 2026. ↩︎
  18. Joseph Benson, Commentary on the Old and New Testaments (London, 1811–1818), on Acts 2:4. ↩︎
  19. Ibid. ↩︎
  20. Ibid. ↩︎

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Who Initially Received the Holy Spirit at Pentecost? Challenging the Apostles-Only Perspective (Part One)

Introduction

“Who first received the Baptism With the Holy Spirit (also referred to as the “Gift of the Holy Spirit”) on the Day of Pentecost has been debated by Bible students, theologians, and scholars for over one hundred years. Different views exist about whether the Holy Spirit was both promised and given to the apostles alone on the Day of Pentecost (the “Apostles-Only View”) or if all 120 followers of Jesus mentioned in Acts 1:15, or all the disciples of Jesus gathered, received the Holy Spirit. This article will examine the Apostles-Only View and challenge it on exegetical grounds. Before examining the claims made by the Apostles-Only advocates, I will provide a well-researched overview of theologians’ perspectives throughout Church history, offering historical-theological context for the controversy. The list will encompass not only early church theologians but also writers, presenters, and theologians up to the 21st century. While I intend for this list to be comprehensive, I am aware that it may not be exhaustive. If you know of any commentaries, writers, or theologians who have addressed this topic, please reach out to me. Let our theological journey begin.

Preliminary Notes

I have organized the historical quotes according to the birthdates and lifespans of the authors or theologians, rather than by the dates of their written works. I find this method a simpler way to organize the information. If you are looking for the date of a specific quotation, please refer to the detailed footnotes for accurate references. Since the main objective is to highlight the exegetical shortcomings of the Apostles-Only position and provide sound exegetical responses, each quotation supporting the Apostles-Only position will be presented with a red background and white lettering for easy reference. Quotes from other authors will support the idea that 120 disciples initially received the Gift of the Holy Spirit on Pentecost, or that more than 120 did. For example,

This study will be the most thorough examination of this question ever conducted. It will provide the foundation for a subsequent book on the same topic.

It’s important to note that the quotes highlighted in red begin in the 19th-century section. Before this period, every author unanimously agreed that more than just the twelve apostles initially received the Holy Spirit on the day of Pentecost. Most of the theologians examined in this article believe that the 120 individuals mentioned in Acts 1 were included. Additionally, some argue that the initial outpouring of the Holy Spirit may have encompassed more than just these 120, a perspective I also share. Additionally, please note that each section of this article focuses on a specific historical period. Some authors cover multiple time periods, making their categorization less straightforward than I initially anticipated. Consequently, categorizing them has involved some subjectivity. Regardless of your conclusions after exploring this subject, I wish you the best in your pursuit of understanding.

Exploring the Historical Background

The Pre-Reformation Theologians

This segment offers an engaging overview of pre-Reformation theologians and their insightful perspectives 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.

Reformation Era (1500-1699)

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. 13 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,”14

Additionally, he acknowledges that the Spirit.

“comes down and fills the disciples.”15

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. 16

Although the Australian Presbyterian Theologian Francis Nigel Lee suggests that John Calvin taught the Apostles-Only position,17 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?”18

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

“the women are gathered together with them now.”19

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.”20  

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. 21

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.22 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”).23

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.24 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.”25

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.”26

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.27 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.28 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.29 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.”30

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

“Visibly rested upon every one of the hundred and twenty.”31

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

“The Women also who were then present in the same place.”32

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 Part Two—stay tuned!

  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. . ↩︎
  13. “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). ↩︎
  14. 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. ↩︎
  15. Ibid. ↩︎
  16. “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. ↩︎
  17. 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. ↩︎
  18. John Calvin, Commentary upon the Acts of the Apostles, on Acts 1:14. ↩︎
  19. Ibid. ↩︎
  20. Ibid. ↩︎
  21. “Theodore Beza,” Encyclopedia Britannica, accessed March 15, 2026; “Beza, Theodore,” in Encyclopædia Britannica, 11th ed. ↩︎
  22. Michael Ferrebee Sadler, The Acts of the Apostles: With Notes Critical and Practical (London: George Bell and Sons, 1904), 39. ↩︎
  23. Gill, John. An Exposition of the New Testament. London, 1746–1748. ↩︎
  24. “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. ↩︎
  25. John Lightfoot, A Commentary upon the Acts of the Apostles, Chronicall and Criticall (London, 1645), chap. 2, sec. 3. ↩︎
  26. Ibid. ↩︎
  27. “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. ↩︎
  28. Matthew Poole, Annotations upon the Holy Bible (London, 1685), on Acts 2:1–4. ↩︎
  29. John McClintock and James Strong, “Duveil, Charles Maria,” in Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature; “Veil, De,” in Cyclopaedia 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). ↩︎
  30. 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. ↩︎
  31. Ibid. ↩︎
  32. Ibid. ↩︎