Acts 2:1–11

WHAT WAS THE ORIGIN OF THE FEAST OF PENTECOST AND THE REASON FOR ITS INSTITUTION? — There is no doubt that every aspect of our religion is strengthened by ancient testimony and marked by the entitlement of the Old Law. For all past events of the Old Law are known to have been done and set forth as a figure of our future faith, so that we might not hesitate to hold the truth, when we see that the things which we now both hear and believe were predestined before the ages, commended not only by words, but also by the powers of signs. But now the question is whether they are understood by us in the same way as they were prefigured, so that we may rightly recognize where and for what reason the day of Pentecost is derived. For the meanings of the Lord’s Scriptures are opened to those who are diligent and devout, and closed to the negligent. Nor was it fitting that things reserved for the worthy and deserving should be casually seen by all. Pentecost, therefore, which is the fiftieth day counted from Easter, has this basis: just as after a week the Lord’s Day is the first day, on which the mystery of Easter was fulfilled for the redemption of human salvation, because after the cycle of seven days it is always necessary to return to the first, so that it may be shown that the age of the world is completed in the number seven and comes to rest, so also after seven weeks the first day is Pentecost. Therefore Pentecost is never on any other day than the Lord’s Day, so that everything that contributes to human salvation may be known to have been both begun and fulfilled on the Lord’s Day. For on the Lord’s Day the world was made, and after the Fall it was again renewed on the Lord’s Day; a figure of this renewal was first given in circumcision, in which there was a sign of the faith to come. For after the week, the eighth day is, in mystery, the first. This is the day which the Lord has made. He made that one day from which the other courses of days would be derived. And therefore on this very day He rose, which He had made; and according to the number explained above, on this very day He gave the Law on Mount Sinai through His servant Moses: so that just as the lamb was a figure of the Lord’s Passion in the sacrament of Easter, so the giving of the Law was a figure of the preaching of the Gospel. For on the same day, that is, on Pentecost, the Law was given, on which also the Holy Spirit descended upon the disciples, so that they might receive authority and know that they had the right to preach the Gospel. This event is confirmed by a double testimony, because it is shown to have been predestined, and is also proved by the revealed outpouring of the Holy Spirit to be divine and heavenly, in order to bear witness to our Law. For when unlearned men, unknown to one another, speak the mighty works of God in various languages, they show that they are divinely inspired. Therefore to the sons of Israel the Law was given by Moses on the third day of the third month, as is contained in the book of Exodus (Exod. 19:16), which day, counted from the fourteenth day of the first month, on which day the Passover was celebrated in Egypt (Exod. 12:18), is the fiftieth day, that is, Pentecost. Therefore it came about that, for the preaching of the law of faith, on Pentecost the Holy Spirit descended upon the Apostles (Acts 2:1–4), so that the deeds of the ancients might be regarded as images of future things, for the assurance of our faith, because what has been proclaimed from the beginning cannot be considered false. Therefore the time of forgiveness and renewal is described in the fiftieth Psalm, so that the same providence of the fiftieth day, which is also that of the first, might be recognized. From this it happened that manna was given for the first time on the first day, which is the Lord’s Day, from heaven to the people of the Jews; and this is proved by the sequence of six days during which they gathered it, and on the seventh day, that is the Sabbath, they rested (Exod. 16:22, 23). Now manna is a type of spiritual food, which, through the Lord’s Resurrection, became reality in the mystery of the Eucharist. All things therefore were done so that they might return unharmed to the cause of the first resurrection, and that Satan might not boast but grow dull, he who cast man down by false hope, lest man remain in that which was brought about through Christ the Lord. Now it remains that we prove whether the things we have said are to be understood as we have already mentioned. The first month, in which the Passover on the fourteenth day was celebrated in Egypt, had this day as Wednesday. Therefore also the Law was given on a Wednesday. This may be understood from the fact that on the fifteenth day of the second month after the departure of the sons of Israel, a Sabbath is seen to have occurred; therefore the flock of quails was not sent to them in the daytime but in the evening. In the morning, however, manna rained from heaven (Exod. 16:13, 14), that is, on the Lord’s Day, which is the first found in repetition after the week. Indeed, for six consecutive days they gathered manna, and on the seventh day, which is the Sabbath, they rested. From this day therefore up to the third day of the third month, on which the Law was given, examine and you will find that it was a Wednesday when the Law was given. For from the fifteenth day of the second month, when it was a Sabbath, up to the third day of the third month, on which the Law was given, there are nineteen days. Hold therefore these nineteen days, and go back to the fifteenth day of the second month, when it was a Sabbath, which, counted from the first day, is the fourteenth; and go back to the first day of the second month, and you will have another fourteen days; add these to the nineteen mentioned above, and you will find that the first day of the second month was a Sabbath. Add further to the beginning of the first month seventeen days, because thirteen days of the first month, which were before Passover, must be subtracted: for the Passover took place on the fourteenth day of the first month. With thirteen days removed, and seventeen added, you will find that the fourteenth of the first month was a Wednesday. And so that you may not suffer weariness in reading, or carefully examine each part of the question, I give you a summary, so that you may be certain of the number of days from Passover up to the giving of the Law, and from this more easily learn on which weekday Passover took place. The Law was given on the third day after the second month. There are therefore two months and three days. Subtract from these the thirteen days which were before Passover, and fifty days remain. Since the Law was given on a Wednesday, this is easily seen Manna was given on the first weekday, because they gathered it for six continuous days, and this first weekday was on the sixteenth day of the second month. From this first weekday, therefore, up to the eighteenth day, on which the Law was given, you will find a Wednesday. And from Wednesday, whether you count forward or backward to the fiftieth day, it is a Wednesday: for the Jews celebrated Passover in Egypt on a Wednesday, and on a Wednesday they received the Law; but on a Thursday they set out from Egypt. Therefore, the dedication of the Law is Pentecost.

WE MUST ASK WHETHER THE APOSTLES HAD THE HOLY SPIRIT DURING THE TIME WHEN THEY WERE ON EARTH WITH THE LORD, BECAUSE AMONG MANY THINGS THE EVANGELIST SAYS, “THE SPIRIT HAD NOT YET BEEN GIVEN, BECAUSE JESUS HAD NOT YET BEEN GLORIFIED” (John 7:39); AND IN ANOTHER PLACE, “IF YOU LOVE ME, KEEP MY COMMANDMENTS, AND I WILL ASK THE FATHER, AND HE WILL GIVE YOU ANOTHER PARACLETE, THAT HE MAY REMAIN WITH YOU FOREVER, THE SPIRIT OF TRUTH, WHOM THE WORLD CANNOT RECEIVE, BECAUSE IT NEITHER SEES HIM NOR KNOWS HIM; BUT YOU KNOW HIM, BECAUSE HE DWELLS WITH YOU AND IS IN YOU” (John 14:15-17). WHAT DOES THIS MEAN? HE DENIES THAT THE SPIRIT WAS GIVEN BEFORE THE PASSION; YET HE PROMISES THAT HE WILL ASK THE FATHER TO SEND HIM. AGAIN HE ADDS THAT THE SPIRIT WAS WITH THEM AND REMAINED AMONG THEM. AFTER THE RESURRECTION, HOWEVER, IT IS WRITTEN THAT HE BREATHED ON THEM AND SAID, “RECEIVE THE HOLY SPIRIT” (John 20:22). AND AT PENTECOST IT IS WRITTEN THAT THE HOLY SPIRIT DESCENDED UPON THE APOSTLES (Acts 2:1-4). I SEE SO MANY DIFFICULTIES IN THIS MATTER THAT I DO NOT KNOW WHAT OUGHT TO BE HELD. — In all these things that have been set forth, there is not one single cause. For the forms of the individual causes have been briefly indicated; for although there is one Spirit, he has many gifts. Therefore, when the Holy Spirit is mentioned, his office must be understood, in which way he is meant. For that he was both with them and was yet to come is not false, provided you do not refer this to the person, but to the nature. For Christ promised that another would come from the Father, so that since their divinity is indistinguishable, the Holy Spirit should not be thought absent when Christ is present, and when the Holy Spirit comes and appears, Christ should be considered present as well. Therefore, when he promises that he will come, he says, “You will see him, because he will dwell with you and will be in you,” (Jn. 14:17) so that the Apostles might be confident that after the Lord’s Ascension they would not have a lesser or inferior shepherd or king for their protection. For there is no doubt that the Spirit was not given to believers except, as the Evangelist testifies, after the Lord, having conquered death, rose again and was glorified. For these are the words of the triumphant Lord himself, who says, “For John indeed baptized with water, but you will be baptized with the Holy Spirit, whom you will receive not many days from now” (Acts 1:5); this he is seen to have said at the time when he determined to ascend to the Father. As for that which is read, that the Lord breathed upon the disciples a few days after his Resurrection and said, “Receive the Holy Spirit,” (Jn. 20:22) this is understood to be the transfer of ecclesiastical power. For since all things in the Lord’s tradition are carried out through the Holy Spirit, therefore, when the rule and pattern of this discipline are handed down to them, it is said to them, “Receive the Holy Spirit.” And because this truly belongs to ecclesiastical jurisdiction, he immediately added, saying, “Whose sins you retain, they shall be retained; and whose you forgive, they shall be forgiven” (John 20:23). This breathing, therefore, is a certain grace poured in through ordination, by which they might be held in greater esteem. Therefore the Apostle says to Timothy, “Do not neglect the grace that is in you, which was given you through the laying on of the hands of the presbytery” (1 Tim. 4:14). It had to be done once, so that thereafter this tradition might not be believed to exist without the gift of the Holy Spirit. For just as in the Savior a visible pattern was given, so that after Baptism the Holy Spirit might from this time be believed to be given invisibly to believers without doubt, so also in the case mentioned above a pattern was given in the beginning, so that from then on the Holy Spirit might be believed to be poured into ecclesiastical tradition. But in order that the Apostles might work miracles while the Lord was present, power was given, as it had been previously to the Prophets. Therefore the forms of three offices of the gift of the Holy Spirit were shown in the Apostles. The first is this, which relates to ecclesiastical jurisdiction in the work of regeneration and other offices. The second is that which was given at Pentecost, which is general; for the Holy Spirit fell not only upon the Apostles, but also upon all believers. The third form is that which was granted only to the Apostles for the working of signs and wonders, until the seeds of faith could be sown for growth. For the miracles performed by the Apostles are the seeds of faith; for they themselves were appointed overseers of this truth, who, by signs and wonders, might bear witness that our faith is not irrational. For there is no greater proof of truth than power; this is what condemns all earthly philosophy, because it has always labored only in words, not having the testimony of power, which might show that what was established by words was stable. Therefore the Holy Spirit is given once, in a general way, to all believers, by whom they are proved to be sons of God, while he remains in them. But in the working of signs and wonders, he does not remain in man, but comes when called, or suggests what is necessary, and departs. Likewise, in tradition or ordination from without he bestows grace, also bringing protection to those devoted to the faith.

WE MUST ASK WHETHER THE APOSTLES HAD THE HOLY SPIRIT DURING THE TIME WHEN THEY WERE ON EARTH WITH THE LORD, BECAUSE AMONG MANY THINGS THE EVANGELIST SAYS, “THE SPIRIT HAD NOT YET BEEN GIVEN, BECAUSE JESUS HAD NOT YET BEEN GLORIFIED” (John 7:39); AND IN ANOTHER PLACE, “IF YOU LOVE ME, KEEP MY COMMANDMENTS, AND I WILL ASK THE FATHER, AND HE WILL GIVE YOU ANOTHER PARACLETE, THAT HE MAY REMAIN WITH YOU FOREVER, THE SPIRIT OF TRUTH, WHOM THE WORLD CANNOT RECEIVE, BECAUSE IT NEITHER SEES HIM NOR KNOWS HIM; BUT YOU KNOW HIM, BECAUSE HE DWELLS WITH YOU AND IS IN YOU” (John 14:15-17). WHAT DOES THIS MEAN? HE DENIES THAT THE SPIRIT WAS GIVEN BEFORE THE PASSION; YET HE PROMISES THAT HE WILL ASK THE FATHER TO SEND HIM. AGAIN HE ADDS THAT THE SPIRIT WAS WITH THEM AND REMAINED AMONG THEM. AFTER THE RESURRECTION, HOWEVER, IT IS WRITTEN THAT HE BREATHED ON THEM AND SAID, “RECEIVE THE HOLY SPIRIT” (John 20:22). AND AT PENTECOST IT IS WRITTEN THAT THE HOLY SPIRIT DESCENDED UPON THE APOSTLES (Acts 2:1-4). I SEE SO MANY DIFFICULTIES IN THIS MATTER THAT I DO NOT KNOW WHAT OUGHT TO BE HELD. — In the matters he has set forth, there is not just one cause. Briefly, etc. For there is no doubt that the Spirit was not given to believers until after the Lord, having conquered death, was glorified. For before the Ascension the Lord gave the disciples a pattern of how those who had been baptized ought to receive the Holy Spirit, a pattern which is now preserved by the bishops. Therefore, three forms of the office of the gift of the Holy Spirit were given to the Apostles. The first is the general one, which was given at Pentecost; for the Holy Spirit fell not only upon the Apostles, but also upon all believers, so that men of one nation spoke the mighty works of God in different tongues. The second form is specific. For it does not belong to all believers, but only to bishops, that by the laying on of hands they may give the Holy Spirit to the baptized; this, among bishops, may be called general. The third form is that which was granted to the Apostles alone, in the working of signs and miracles for the increase of faith. For the powers wrought by the Apostles are the seeds of faith. Therefore, in due order of offices, the Holy Spirit was given to the Apostles: first, that He might fall upon them, as upon the other believers, at Pentecost. Then, as the first priests, that, like bishops, they might lay hands on believers and give them the Holy Spirit. For that wonders should be done through the Apostles is a grace of time, not of persons; but they are blessed because the time found them when the Lord poured out His gift upon the earth, that they might receive power, as an example for believers, to work powers through the Holy Spirit. But when, while the Lord was present, they were sent to cast out demons and perform the other powers, power was given to the Apostles to command demons, or other ailments of the sick, without the call of the name, and the effect of salvation followed. This, namely, is the power of reason which the prophets used, Elijah and Elisha, in the working of powers. Finally, the Savior says to His disciples, “Amen, amen, I say to you; if you ask anything of the Father in my name, He will give it to you. Until now you have asked nothing in my name; ask, and you shall receive” (John 16:23–24). Therefore, since they worked powers without the invocation of the name, as I said above, yet not entirely without the power of the name. For by the fact that they were sent by Him who was a terror to demons and to sufferings, by that very fear the demons fled, and illnesses were cured. Therefore the name of the Lord was working silently. Finally, the Apostle Peter says to the Jews among other things: “In the name of Jesus Christ of Nazareth, whom you denied and crucified, this man stands before you whole” (Acts 3:16); indeed, no other name has been given under heaven in which we must be saved.

The Holy Spirit, through whom love is shed abroad in our hearts, which is the fulfilment of the law, is designated in the gospel as "the finger of God." Is it not because those very tables of the law were written by the finger of God, that the Spirit of God by whom we are sanctified is also the finger of God, in order that, living by faith, we may do good works through love? Who is not touched by this congruity, and at the same time diversity? For as fifty days are reckoned from the celebration of the Passover (which was ordered by Moses to be offered by slaying the typical lamb, to signify, indeed, the future death of the Lord) to the day when Moses received the law written on the tables of stone by the finger of God, so, in like manner, from the death and resurrection of Him who was led as a lamb to the slaughter, there were fifty complete days up to the time when the finger of God—that is, the Holy Spirit—gathered together in one perfect company those who believed.

And when the days of Pentecost were completed, they were all together in the same place. This is in the upper room, which they are said to have ascended. For whoever desires to be filled with the Holy Spirit must necessarily transcend the dwelling of the flesh through the contemplation of the mind. Just as the forty days during which the Lord conversed with His disciples after His resurrection signify the Church's journey in this world with the risen Christ, so the fiftieth day, on which the Holy Spirit is received, fittingly expresses the perfection of blessed rest, by which the labor of the temporal Church will be rewarded with eternal denarius. For the number forty itself, when computed by its equal parts, adds that denarius and makes fifty. The half of the number forty is twenty, a quarter is ten, a fifth is eight, an eighth is five, a tenth is four, a twentieth is two, a fortieth is one. Twenty, ten, eight, five, four, two, and one make fifty. The figure of this calculation is easily evident, because the present conflict generates for us the eternal joy of the jubilee, as the Apostle says: For our momentary and light affliction works for us an eternal weight of glory beyond all measure (II Cor. IV). Our true blessedness, however, is the eternal vision of the most high and blessed Trinity, wherein we glory in the immortality of both body and soul. For we consist of the four well-known qualities of the body. In the inner man, we are commanded to love God with all our heart, all our soul, and all our mind. And this is the perfect denarius of life, to rejoice in the present vision of divine glory. It is to be noted historically that among the ancients, the day of Pentecost, that is, the fiftieth day on which the law was given, was counted from the slaughter of the lamb. However, as the blessed Augustine explains, the fiftieth day here is counted not from the Lord's Passion, but from His resurrection, on which the Holy Spirit was sent. He, by the return of the old sign's example, most manifestly consecrated the Lord's day by His coming. At that same point in time, He showed that the true Pascha is to be celebrated on the Lord's day. For just as here, so also there God appeared in the vision of fire, as Exodus says: And Mount Sinai was altogether on a smoke because the Lord descended upon it in fire (Exod. XIX).

And when the days of Pentecost were completed, they were all together in the same place. Some Codices incorrectly have, Pentecosten. For Pentecoste in the nominative case means fiftieth; Pentecostes in the genitive, fiftieth's; Pentecosten in the accusative, fiftieth. However, no rule of speech allows us to say Pentecosten, when it should be said: When the fiftieth day was completed; or certainly as it is read in Greek in the singular number: And when the fiftieth day was completed. But truly in the prayers of the same day, it should be said: And celebrating the most sacred day of Pentecost, that is, the fiftieth. From the usage of this word, it is thought by some who do not know the Greek language that the solemnity of this day should also be called Pentecosten in the nominative case.

"When the days of the Pentecost were accomplished, they were all together in one place," etc. When fifty days had passed, as the Lord Christ had promised them, there was suddenly a mighty sound from heaven as the Holy Ghost came, and heavenly fire appeared above the heads of all who were sitting in the house, and they began to speak the tongues of various nations. As the news spread, men from various peoples who had gathered in Jerusalem came and wondered at them who, being Galileans, spoke of the wonderful works of God in the tongues of the peoples. Some, looking at the phenomenon reasonably, thought rightly that it had been granted by a gift of God; others, stupidly mocking, rather ascribed it to drunkenness.

When the blessed apostles were gathered together the place shook and the scent of Paradise, having recognized its home, poured forth its perfumes, delighting the heralds by whom the guests are instructed and come to his banquet; eagerly he awaits their arrival for he is the Lover of mankind.

Dost thou perceive the type? What is this Pentecost? The time when the sickle was to be put to the harvest, and the ingathering was made. See now the reality, when the time was come to put in the sickle of the word: for here, as the sickle, keen-edged, came the Spirit down. For hear the words of Christ: "Lift up your eyes," He said, "and look on the fields, for they are white already to harvest." And again, "The harvest truly is great, but the laborers are few." But as the first-fruits of this harvest, He himself took our nature, and bore it up on high. Himself first put in the sickle. Therefore also He calls the Word the Seed. "When," it says, "the day of Pentecost was fully come": that is, when at the Pentecost, while about it, in short. For it was essential that the present events likewise should take place during the feast, that those who had witnessed the crucifixion of Christ, might also behold these.

To the Hebrew people, now freed from Egypt, the law was given on Mount Sinai fifty days after the immolation of the paschal lamb. Similarly, after the passion of Christ in which the true Lamb of God was killed, just fifty days after his resurrection, the Holy Spirit fell upon the apostles and the whole group of believers. Thus the earnest Christian may easily perceive that the beginnings of the Old Covenant were at the service of the beginnings of the gospel and that the same Spirit who instituted the first established the Second Covenant.

"when the day of Pentecost was being fulfilled." That is, at Pentecost, about that feast itself, when the season of spiritual ripeness brings the sickle, when because of the feast many of those who had crucified him were present, and in order that they might receive the reproach for their own murder.

The Law was given on Mount Sinai, the Spirit on Mount Sion, the Law on an elevated place in the mountain, the Spirit in an upper room.

The first infusion of the Holy Spirit into the congregated disciples took place at "the third hour." Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house, for prayer's sake "at the sixth hour.

Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray always, and everywhere, and at every time; yet still that these three hours, as being more marked in things human-(hours) which divide the day, which distinguish businesses, which re-echo in the public ear-have likewise ever been of special solemnity in divine prayers? A persuasion which is sanctioned also by the corroborative fact of Daniel praying thrice in the day; of course, through exception of certain stated hours, no other, moreover, than the more marked and subsequently apostolic (hours)-the third, the sixth, the ninth.

Why did this happen "when the day of Pentecost had come"? Because when the sickle was to come down upon the harvest, when it was time to gather the fruits, then the sickle of the word also had to come down; and as if in place of a sickle, the sharpened Holy Spirit descended. And Christ says: "The harvest is plentiful, but the laborers are few" (Matt. 9:37), and in another place: "Look at the fields, how they are already white for harvest" (John 4:35). Having received the firstfruits, Christ Himself was the first to offer them up, and He Himself was the first to send the sickle. Why then did He send it "when the day of Pentecost had come"? Because this had to happen when the feast came again, so that those who had been present at the cross of Christ could see this as well. The descent of the Holy Spirit took place on the day of Pentecost for the following reason. On the day of Pentecost in the Old Testament, the law was given. And so, on the same day that the law written on tablets was given, on that same day the legislation of the Holy Spirit was granted, inscribed not on tablets but on hearts. On the day of Pentecost the people of Israel received the law in the wilderness of Sinai, because on the fourteenth day of the first month by the lunar reckoning, when they celebrated the feast of unleavened bread and the mystery of Pascha, the sons of Israel went out of Egypt. From the fourteenth day count seventeen days to the end of the month, then thirty days of the following month and three days of the third. That is how many days Pentecost falls after the feast of unleavened bread or Pascha. Thus, from the fourteenth day of the first month to the third day of the third month is fifty days. Therefore it is said: "In the third month after the departure of the sons of Israel from the land of Egypt… the Lord said to Moses: Go to the people, [declare] and sanctify them today and tomorrow" (Exod. 19:1, 10). This the Lord says at the new moon. "On the third day," it continues, "the Lord will come down in the sight of all the people upon Mount Sinai" (v. 11). And so, on the same day that the law was given, it was fitting that the grace of the Spirit should also be granted, because just as the Savior, being about to undergo the holy passion, was pleased to surrender Himself to that passion not at any other time but at the time when the lamb was slain, so as to unite the truth with the very figure, so also the descent of the Holy Spirit, by the good pleasure from above, was granted not at any other time but at the time when the law was given, in order to show that both then and now the Holy Spirit is the Lawgiver. Thus, in the Old Testament the law was given on the fiftieth day. And after their arrival in the promised land, the Israelites established a feast in memory of this event, and at this time they offered to God from the firstfruits of the new harvest and from the new ears of grain; and this was a symbol of the feast. Since on the day of Pentecost they brought in sheaves of new fruits and various persons gathered under one sky, on this same day it was fitting that the firstfruits from every nation of all peoples living under heaven should be gathered into one sheaf of piety and, according to the apostolic word, be brought to God. A sheaf of ears of grain served as a prototype of this, in order to prefigure the sheaves of souls chosen from different countries and brought to God.

And in the Acts of the Apostles we read in the same way: “And suddenly there came a sound from heaven as of a mighty rushing wind, and it filled the whole house” (Acts 2:2), etc. Behold, clearly by the example of the wind he indicates that the Holy Spirit therefore came from heaven and made a sound, just as a strong wind upon the earth. For Jeremiah also calls the wind “spirit,” saying, “The wind blows in every region.” Because it is in this world and is carried about through various places, we do not know where it comes or where it goes. But the Holy Spirit comes from heaven, as we read, to enlighten believers. [This is offered in exposition of the Savior’s words to Nicodemus, “The Spirit blows where it wills, and you hear its sound, but you do not know where it comes or where it goes” (John 3:8): just as the sound of the wind is heard but not seen, so also the coming of the Holy Spirit is announced and heard, yet the manner in which it works is not seen.]

We do know, however, that the Holy Spirit came from heaven, so that he might pour himself into believers, as we read that it happened to the Apostles at the beginning, and that the sound was then called a voice. For it is therefore written, “And suddenly there came a sound from heaven as of a mighty rushing spirit.” (Acts 2:2) This sound he calls a “voice” in the passage in question. By the example of the spirit, that is, the wind, he shows the works of the Holy Spirit, so that the saying of the Savior might stand. For what else is it when he says, “And there came a sound from heaven as of a mighty rushing spirit”? Therefore indeed he said that the Holy Spirit descended and sounded like a mighty wind. This, then, is the spirit he gave as an example. Finally he says, “So is everyone who is born again.” And as for this one, we do not know where he comes; but the Holy Spirit came from heaven.

But I am surprised that you think it possible for the sound of that voice which said, "You are my Son," to be produced by the divine will acting on physical nature without the agency of a living being, and you do not think it possible for the physical appearance of any living creature and of movement like that of life to be produced by the divine will in the same way without the agency of any animal life-principle. If created nature obeys God without the actions of a vivifying soul, so that sounds are uttered such as are usually uttered by a living body and the form of articulate speech is brought to the ears, why should it not obey him so that without the agency of a vivifying soul the form and movement of a bird should be presented to the sight by the same power of the Creator?… Therefore, there is no need to inquire how the corporeal appearance of the dove was produced, just as we do not inquire how the words of an articulate body produce their sound. For, if it were possible for a soul not to be the medium by which a voice is said to have been made audible and not as a voice usually is, how much more possible was it when the dove was spoken of that this word should signify merely a physical appearance presented to the eyes without the actual nature of a living creature! These words, also, were said in that sense, "And suddenly there came a sound from heaven as of a mighty wind coming, and there appeared to them parted tongues as it were of fire," where a certain phenomenon is said to be "as of a wind" and "as it were" a visible fire, like the natural fire with its customary nature, but it does not seem to mean that natural fire of the customary kind was produced.

And suddenly there came a sound from heaven as of a rushing mighty wind, etc. The Lord indeed appeared through fire, as Blessed Pope Gregory explains, but He made the interior communication by Himself. And neither was God the fire, nor was that sound, but by what He exhibited outwardly, He expressed what He made within. For He who made the disciples both fervent with zeal and instructed with the word inwardly, showed fiery tongues outwardly. Therefore, elements were brought in as a sign so that bodies might perceive fire and sound, while hearts were taught by invisible fire and soundless voice.

And suddenly there came from heaven a sound as of a violent rushing wind, and it filled the whole house where they were sitting, etc. And in the very giving of the law and grace, the most evident difference between the old and new testament is apparent. There, the people stood far off, there was fear, but no love. For they were so afraid that they said to Moses: Speak to us yourself, and do not let the Lord speak to us, lest we die (Exodus 20). Therefore, God descended, as it is written, on Sinai in fire, but terrifying the people standing far off, He wrote the law with His finger on stone, not with His spirit in the heart. But here, when the Holy Spirit came, the faithful were gathered together in one place; He did not terrify them on a mountain, but entered the house. Indeed, a sound came suddenly from heaven, and it sounded as if a violent wind was coming; but no one was afraid. You heard the sound, see the fire, because on the mountain there was both, and fire and sound, but there also smoke, here fire, divided tongues as of fire. Was He terrifying from afar? By no means. For He sat on each one of them, and they began to speak in tongues, as the Holy Spirit gave them to utter. Hear the tongue speaking, and understand the Spirit writing not on stone, but in the heart.

At first He had given the Holy Spirit to the world in a secret way, but He did it manifestly after He had ascended on high, for this Holy Spirit was the cleansing, enlightening, and perfecting Hierarch, and the Holy Spirit came down into the heavenly and sub-heavenly hierarchies. And so, "suddenly there came a sound from heaven, as of a violent wind." The Holy Spirit came down as a means of cleansing: hence, the "violent wind"; as a means of instruction, hence "there appeared to them parted tongues as of fire"; as a means of perfection, hence the tongues of fire "settled upon each of them." From Him come forth the free gifts of grace.

That the Holy Spirit has frequently appeared in fire. In Exodus: "And the whole of Mount Sinai smoked, because God had come down upon it in fire." Also in the Acts of the Apostles"And suddenly there was made a sound from heaven, as if a vehement blast were borne along, and it filled the whole of that place in which they were sitting. And there appeared to them cloven tongues as if of fire, which also settled upon each of them; and they were all filled with the Holy Ghost." Also in the sacrifices, whatsoever God accounted accepted, fire descended from heaven, which consumed what was sacrificed. In Exodus: "The angel of the Lord appeared in a flame of fire from the bush."

And lest people should be ignorant of the greatness of the mighty gift coming down to them, there sounded as it were a heavenly trumpet. For suddenly there came from heaven a sound as of the rushing of a mighty wind, signifying the presence of him who was to grant power to people to seize with violence the kingdom of God, that both their eyes might see the fiery tongues and their ears hear the sound. And it filled all the house where they were sitting; for the house became the vessel of the spiritual water; as the disciples sat within, the whole house was filled. Thus they were entirely baptized according to the promise and invested soul and body with a divine garment of salvation.

For today the Holy Spirit came upon the disciples with a sudden sound, and changed the minds of carnal men into love of Him, and while tongues of fire appeared outwardly, their hearts were made flaming within, because as they received God in the vision of fire, they burned sweetly through love. For the Holy Spirit Himself is love.

For in the case of the apostles too, there was a "sound of a mighty wind," and visions of fiery tongues appeared, but not for the apostles' sake, but because of the Jews who were then present. Nevertheless, even though no sensible signs take place, we receive the things that have been once manifested by them. Since the dove itself at that time therefore appeared, that as in place of a finger (so to say) it might point out to them that were present, and to John, the Son of God. Not however merely on this account, but to teach thee also, that upon thee no less at thy baptism the Spirit comes. But since then we have no need of sensible vision, faith sufficing instead of all. For signs are "not for them that believe, but for them that believe not."

"And suddenly there came a sound from heaven." Why did this not come to pass without sensible tokens? For this reason. If even when the fact was such, men said, "They are full of new wine," what would they not have said, had it been otherwise? And it is not merely, "there came a sound," but, "from heaven." And the suddenness also startled them, and brought all together to the spot. "As of a rushing mighty wind:" this betokens the exceeding vehemence of the Spirit. "And it filled all the house:" insomuch that those present both believed, and in this manner were shown to be worthy.

"It filled," he says, "the house." That wind was a very pool of water. This betokened the copiousness, as the fire did the vehemence. This nowhere happened in the case of the Prophets: for to uninebriated souls such accesses are not attended with much disturbance; but "when they have well drunken," then indeed it is as here, but with the Prophets it is otherwise.

Suddenly a sound and not invisibly the descent of the Spirit, and from heaven, so that it might strike the assembled with greater astonishment and raise them up, and make ready to gather all together. And with sensation, so that the wonder may be made undeniable. For even if, after this, the marvel should fall into drunkenness, what would I not say if it had not happened in this way?

And from heaven with great force. For he wishes to show this by a forceful blast, in order to indicate that the work belongs to him who has been taken up into the heavens, and to the divine power; just as on the Red Sea the violent south wind. And rightly in all these things he uses things by way of comparison, as, I say, and as if of fire, so that nothing perceptible may be thought concerning the Spirit. And the whole house was filled with the Breath, filling it up like a baptismal font, since he had also promised them: "You will be baptized in the Spirit and in fire." (Matt. 3:11) And of abundance this is proof, and of intensity. But fire did not fill the house, so that it would not terrify everyone and prepare those who saw to flee, bearing witness to none of the things that afterward occurred.

Why was the descent of the Holy Spirit not without sensible symbols? Because if even with this they said, "they are full of new wine" (Acts 2:13), what would they not have said if this had not occurred? The sound was not simply a sound, but a sound from heaven and a sudden one, so as to astonish them all the more. "As if from a rushing mighty wind." He says that the descent of the Spirit was with great and powerful swiftness and caused everyone to come together and run there. "Filled the whole house." The Holy Spirit filled the whole house to show that this gift was given not to anyone individually, but to the whole fullness of the Church, because the house was a symbol of the Church, as the font is a symbol of water, and this is a sign of abundance and power. But the house was not filled with fire, because that would have forced them to flee.

A matter of greatest importance compels [me] not to keep silent long as to why it is that the fostering Spirit is given to them as flame [but] at the River Jordan as a dove; I shall fitly sing this [mystery], and I shall fulfill the promises owed if [the Spirit] brings his gifts. These two signs are allegories that there should be simplicity, which very appropriately [this] bird loves, [and] that, lest [this simplicity] be sluggish [and] grow lukewarm without the fire of doctrine, there should also be faith that has been kindled. There [in the Jordan] he appointed by means of the waters [that they be] of one mind; here [with fire] he bids that they teach with flaming words. Love presses hard upon their minds; zeal burns in their words.

Therefore, when he sent the Holy Spirit he manifested him visibly in two ways—by a dove and by fire: by a dove upon the Lord when he was baptized, by fire upon the disciples when they were gathered together.… The dove shows that those who are sanctified by the Spirit should be without guile. That their simplicity should not continue cold is shown us by the fire. Nor let it trouble you that the tongues were divided; for tongues are diverse, therefore the appearance was that of cloven tongues. "Cloven tongues," it said, "as of fire, and it sat upon each of them." There is a diversity of tongues, but the diversity of tongues does not imply schisms. Do not be afraid of separation in the cloven tongues, but in the dove recognize unity.

And there appeared to them divided tongues as of fire. For the Holy Spirit appeared in fire and tongues, because all whom He fills He makes both burning and speaking. Burning indeed from themselves, and speaking about themselves. At the same time, indicating that the holy Church, extended to the ends of the world, was to speak with the voice of all nations.

And it sat upon each of them. What is said to have sat is an indication of royal power. Or certainly because His rest is indicated in the saints.

And there appeared to them divided tongues as of fire, and one sat upon each of them, etc. This fire, not this fire. For in Greek it is πυρὸς, not πῦρ. This distinction would be easier to see if, adding a word, it were said: Divided tongues appeared as if of burning fire, or as if of shining fire, so that it may be understood that the tongues were divided in the appearance of fire.

To appear denotes a sensible effect with express signification, as the Holy Spirit appeared in a dove. And since, just as the divine persons are distinct, so they can be distinctly signified both by signs and by names, therefore any person can appear by itself, and apparition can belong to all, whether together or to any one by itself. Whence that the Holy Spirit is said to have appeared in tongues of fire and in a dove, this is not on account of a new bond or a special effect, but on account of the union which exists between the thing signified and the sign specially and by manner and origin assigned to it.

After an interval of ten days, He sent upon the Apostles the promised Holy Spirit, through whom the Church of the nations was gathered together and ordered according to the diverse distributions of offices and graces.

In order to inflame to charity, he sent the fire of the Holy Spirit on the day of Pentecost. And because no one is filled with this fire unless he asks, seeks, and knocks with an urgent and importunate desire of hope: therefore he did not send it immediately after the ascension, but with an interval of ten days interposed, in which the disciples, fasting, praying, and groaning, disposed themselves for the reception of the Holy Spirit. And through this, just as he observed the due hour in suffering, so also in rising, so in ascending into heaven, so in sending the Holy Spirit, both on account of the foundation of the three aforesaid virtues and on account of the many mysteries that are implied in these times.

At first He had given the Holy Spirit to the world in a secret way, but He did it manifestly after He had ascended on high, for this Holy Spirit was the cleansing, enlightening, and perfecting Hierarch, and the Holy Spirit came down into the heavenly and sub-heavenly hierarchies. And so, "suddenly there came a sound from heaven, as of a violent wind." The Holy Spirit came down as a means of cleansing: hence, the "violent wind"; as a means of instruction, hence "there appeared to them parted tongues as of fire"; as a means of perfection, hence the tongues of fire "settled upon each of them." From Him come forth the free gifts of grace.

They partook of fire, not of burning but of saving fire. This is a fire that consumes the thorns of sins but gives luster to the soul. This is now coming upon you also in order to strip away and consume your sins, which are like thorns, and to brighten yet more that precious possession of your souls, and to give you grace, the same given then to the apostles. The Spirit descended upon them in the form of fiery tongues, that they might crown themselves with new and spiritual diadems by fiery tongues upon their heads. As a fiery sword had barred of old the gates of paradise, a fiery tongue that brought salvation restored the gift.

For you have heard that the Holy Spirit appeared upon the disciples in tongues of fire and gave them knowledge of all languages. What indeed was signified by this miracle, except that the holy Church, filled with the same Spirit, would speak with the voice of all nations? Those who attempted to build a tower against God lost the communion of one language, but in these who humbly feared God all languages were united. Here therefore humility merited virtue; there pride earned confusion.

But we must ask why the Holy Spirit, coeternal with the Father and the Son, appeared in fire; why in fire and tongues together; why He is shown sometimes in a dove, sometimes in fire; why He appeared over the only-begotten Son in the form of a dove, and over the disciples in fire—so that He neither came upon the Lord in fire nor was shown over the disciples in a dove. Let us therefore return by solving these four questions we have proposed. For the Spirit, coeternal with the Father and Son, is shown in fire because God is incorporeal, ineffable, and invisible fire, as Paul attests: "Our God is a consuming fire." God is indeed called fire because through Him the rust of sins is consumed. Of this fire the Truth says: "I came to cast fire upon the earth, and what do I desire except that it burn?" For earthly hearts are called earth, which, while they always heap up base thoughts within themselves, are trampled by malignant spirits. But the Lord casts fire upon the earth when He kindles the hearts of carnal people with the breath of the Holy Spirit. And the earth burns when the carnal heart, cold in its wicked pleasures, abandons the desires of the present age and is set ablaze with love of God. Rightly therefore the Spirit appeared in fire, since from every heart He fills He shakes off the torpor of coldness and kindles it with desire for His eternity. Moreover He was shown in tongues of fire because the same Spirit is coeternal with the Son, and tongue has the greatest kinship with word. For the Son is the Word of the Father. And because the Spirit and the Word are of one substance, the same Spirit had to be shown in a tongue. Or certainly, because word proceeds through the tongue, the Spirit appeared in tongues because whoever is touched by the Holy Spirit confesses God's Word, that is, the only-begotten Son, and cannot deny God's Word because he now has the tongue of the Holy Spirit. Or certainly the Spirit appeared in tongues of fire because all whom He fills He makes both burning and speaking at once. Teachers have tongues of fire because, when they preach that God is to be loved, they set the hearts of their hearers aflame. For the speech of a teacher is idle if it cannot provide the fire of love.

This is the Spirit that was given to the apostles in the form of fiery tongues.

"And there appeared unto them," it says, "cloven tongues like as of fire." Observe how it is always, "like as;" and rightly: that you may have no gross sensible notions of the Spirit. Also, "as it were of a blast:" therefore it was not a wind. "Like as of fire." For when the Spirit was to be made known to John, then it came upon the head of Christ as in the form of a dove: but now, when a whole multitude was to be converted, it is "like as of fire. And it sat upon each of them." This means, that it remained and rested upon them. For the sitting is significant of settledness and continuance.

The roll of a book is given him, and Ezekiel ate what he was about to utter. "And it became in his mouth," it is said, "as honey for sweetness." And again the hand of God touches the tongue of another Prophet; but here it is the Holy Ghost Himself: so equal is He in honor with the Father and the Son. And again, on the other hand, Ezekiel calls it "Lamentations, and mourning, and woe." To them it might well be in the form of a book; for they still needed similitudes. Those had to deal with only one nation, and with their own people; but these with the whole world, and with men whom they never knew. Also Elisha receives the grace through the medium of a mantle; another by oil, as David; and Moses by fire, as we read of him at the bush. But in the present case it is not so; for the fire itself sat upon them. But the story shows, that it is the same here as there. For you are not to stop at this, that "there appeared unto them cloven tongues" but note that they were "of fire." Such a fire as this is able to kindle infinite fuel. Also, it is well said, Cloven, for they were from one root; that you may learn, that it was an operation sent from the Comforter.

The Spirit is distributed as tongues of fire, and rests upon each one individually, obviously upon the one hundred and twenty who were also present in the house. For the grace of the Paraclete, though from one root, was being portioned into diverse gifts. And a tongue was needed to proclaim the great things of God, consuming every opposing thing like fire. Fire in form, because the Spirit is God, and so that thereby He might reveal the likeness to the Father, who therefore appears to Moses on the bush. (see Ex. 3:2) And He sits upon each one individually, indicating stability and permanence.

For 'He sat down,' it signifies that He remained and ceased again. It means that concerning John it was about to be known to one man, as a dove is seen coming upon the head of Christ. (see Jn. 1:32) But when the whole multitude was to be turned, like fire. And what the Hebrews from old used to think about God, that He is consuming fire. (see Heb. 12:29, Deut. 4:24) Yet also when the disciples persevered in prayer and supplication, and in mutual love, then the guiding Spirit came upon them.

And there appeared to them separate tongues: So then, the thorns were consumed, that is, the transgression from Adam was consumed.

"Divided tongues, as of fire." The Lord, who suffered in the flesh by voluntary passion and rose from the dead, co-raised with Himself us also, who were dead in sin, and destroyed the power of the devil. Therefore, from Pascha until Pentecost, we do not make prostrations during prayer, celebrating the victory over our enemies: "They stumbled and fell, but we have risen and stand upright" (Ps. 19:9). But at the appearance to us of the Holy Spirit in fiery tongues, we bow our knees, unable to endure the sight and showing that through the Holy Spirit we have come to know the perfect worship of the Holy Trinity, because God "is spirit, and those who worship Him must worship in spirit and truth" (John 4:24). What is most wonderful of all is that the tongues divided "and rested one upon each of them." He says well that they divided, so that you might learn that the power sent by the Comforter is one and the same. He also says well "as of fire" and "as of a rushing mighty wind," so that you might not think anything sensible concerning the Spirit. Therefore, it was not simply wind, not simply fire, but the Holy Spirit appearing there. Observe: when John saw the Holy Spirit, he saw Him in the form of a dove, but the apostles needed to see Him in the form of fire. "Rested one upon each of them," that is, they remained and began to dwell, because the expression "rested" is a sign of firm and permanent abiding. Upon whom did the Holy Spirit rest — upon the twelve only, or upon the hundred and twenty? Clearly upon all, because the apostle Peter does not cite the words of the prophet in vain when he says: "And it shall come to pass in the last days, says God, I will pour out of My Spirit upon all flesh" (v. 17). And they did not simply receive, but "were all filled with the Holy Spirit," and moreover all of them, not the apostles only. Observe: when they "continued with one accord in prayer and supplication" (Acts 1:14), when they were filled with love, then the Spirit descends. Why then did He appear in the form of fire? In order to show that He is of one and the same essence with Him Who appeared above the bush also in the form of fire. And He rested upon their heads; and from the head He filled the entire person; and fire was seen upon their heads — not burning, but sanctifying and illuminating. Why then did they receive tongues not upon their mouths but upon their heads? Not upon the tongue, that is, not upon the physical organ was the Spirit given, lest they think that they were uttering from their own bellies and from their own mouths what they did not possess. But just as waters rising to the sky occupy the summits of mountains and only from the heights descend into the valleys, so the grace of the Spirit, having occupied the upper part of the head as though it were a mountain, then spread to the brain, then to the mouth and to the heart, and from the head filled the entire person completely. Why then, I repeat again, upon the head? Because the apostles were being ordained at that time as teachers of the whole world, and ordination is performed in no other way than upon the head. Thus, by the tongues being above their heads, the form of ordination is shown, because ordination is performed through the laying on of hands upon the head, and this form of ordination remains in force even to this day. Since the descent of the Holy Spirit now occurs in an invisible manner, the Gospel book is placed upon the head of the one being ordained as a bishop; and when it is placed, one should see in this nothing other than a fiery tongue resting upon the head — a tongue on account of preaching, fiery by virtue of the words "I came to cast fire upon the earth" (Luke 12:49). He did not say that the tongues settled or were placed, but "rested"; nor did he say "occupied the surface," but "rested upon each of them," in order to show that every man who performs the sacred ministry is a throne of God.

Now, amidst this admirable correspondence, there is at least this very considerable diversity in the cases, in that the people in the earlier instance were deterred by a horrible dread from approaching the place where the law was given; whereas in the other case the Holy Ghost came upon them who were gathered together in expectation of His promised gift. There it was on tables of stone that the finger of God operated; here it was on the hearts of men. There the law was given outwardly, so that the unrighteous might be terrified; here it was given inwardly, so that they might be justified. For this, "Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not covet; and if there be any other commandment,"—such, of course, as was written on those tables,—"it is briefly comprehended," says he, "in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law." Now this was not written on the tables of stone, but "is shed abroad in our hearts by the Holy Ghost, which is given unto us." God's law, therefore, is love. "To it the carnal mind is not subject, neither indeed can be;" but when the works of love are written on tables to alarm the carnal mind, there arises the law of works and "the letter which killeth" the transgressor; but when love itself is shed abroad in the hearts of believers, then we have the law of faith, and the spirit which gives life to him that loves.

For that same manifest bestowal of the Holy Spirit the Lord made, not once, but on two separate occasions. For close on the back of His resurrection from the dead He breathed on them and said, "Receive ye the Holy Spirit." And because He then gave [the Spirit], did He on that account fail in afterwards sending Him according to His promise? Or was it not the very same Spirit who was both then breathed upon them by Himself, and afterwards sent by Him from heaven? And so, why that same giving on His part which took place publicly, also took place twice, is another question: for it may be that this twofold bestowal of His in a public way took place because of the two Commandments of love, that is, to our neighbor and to God, in order that love might be impressively intimated as pertaining to the Holy Spirit. And if any other reason is to be sought for, we cannot at present allow our discourse to be improperly prolonged by such an inquiry: provided, however, it be admitted that, without the Holy Spirit, we can neither love Christ nor keep His commandments; while the less experience we have of His presence, the less also can we do so; and the fuller our experience, so much the greater our ability. Accordingly, the promise is no vain one, either to him who has not [the Holy Spirit], or to him who has. For it is made to him who has not, in order that he may have; and to him who has, that he may have more abundantly. For were it not that He was possessed by some in smaller measure than by others, St. Elisha would not have said to St. Elijah, "Let the spirit that is in thee be in a twofold measure in me."

And they began to speak with various tongues. The unity of tongues that the pride of Babel had dispersed, the humility of the Church gathers together again. Spiritually, however, the variety of tongues signifies the gifts of various graces. But it is not inconsiderate to understand that the Holy Spirit is therefore first understood to have given the gift of tongues to men, by whom human wisdom is learned and taught from the outside, as a sign that by the wisdom of God, which is internal to them, He could easily make them wise.

And they began to speak in various tongues, as the Holy Spirit gave them to speak. But there were in Jerusalem Jews dwelling, religious men from every nation, etc. In Greek it does not say at this place "in various tongues," but "in other tongues." For Isaiah had said: With other tongues and other lips I will speak to this people, and even so they will not hear me, says the Lord. Indeed, Blessed Luke, noting that this prophecy was fulfilled by this gift of the Spirit, took care also to place the same word which he saw in the prophecy in this sacred history.

In the church to which I belong this day is set apart for commemorating the descent of the Holy Ghost upon the first Christians shortly after the Ascension. I want to consider one of the phenomena which accompanied, or followed, this descent; the phenomenon which our translation calls "speaking with tongues" and which the learned call _glossolalia_. You will not suppose that I think this the most important aspect of Pentecost, but I have two reasons for selecting it. In the first place it would be ridiculous for me to speak about the nature of the Holy Ghost or the modes of His operation: that would be an attempt to teach where I have nearly all to learn. In the second place, _glossolalia_ has often been a stumbling-block to me. It is, to be frank, an embarrassing phenomenon.

[...] On the one hand, _glossolalia_ has remained an intermittent "variety of religious experience" down to the present day. Every now and then we hear that in some revivalist meeting one or more of those present has burst into a torrent of what appears to be gibberish. The thing does not seem to be edifying, and all non-Christian opinion would regard it as a kind of hysteria, an involuntary discharge of nervous excitement. A good deal even of Christian opinion would explain most instances of it in exactly the same way; and I must confess that it would be very hard to believe that in all instances of it the Holy Ghost is operating. We suspect, even if we cannot be sure, that it is usually an affair of the nerves. That is one horn of the dilemma. On the other hand, we cannot as Christians shelve the story of Pentecost or deny that there, at any rate, the speaking with tongues was miraculous. For the men spoke not gibberish but languages unknown to them though known to other people present. And the whole event of which this makes part is built into the very fabric of the birth-story of the Church. It is this very event which the risen Lord had told the Church to wait for—almost in the last words He uttered before His ascension. It looks, therefore, as if we shall have to say that the very same phenomenon which is sometimes not only natural but even pathological is at other times (or at least at one other time) the organ of the Holy Ghost.

[...] Those who spoke with tongues, as St. Paul did, can well understand how that holy phenomenon differed from the hysterical phenomenon—although be it remembered, they were in a sense exactly the same phenomenon, just as the very same sensation came to Pepys in love, in the enjoyment of music, and in sickness. Spiritual things are spiritually discerned. The spiritual man judges all things and is judged of none.

"He heard a tongue which he knew not." We must interpret tongue here as the precepts of the New Testament, for if you understand it as "language," how did the Jewish people hear a tongue that they did not know, when we are sure that the Lord Christ spoke in Hebrew? So the passage means that in the gospel they heard a tongue or precepts that their earlier knowledge did not embrace; alternatively it refers to the time when the apostles were filled with the Holy Spirit and spoke in unknown and varied tongues.

The Galilean Peter or Andrew spoke Persian or Median. John and the other apostles spoke all the tongues of various nations, for the thronging of multitudes of strangers from all parts is not something new in Jerusalem, but this was true in apostolic times. What teacher can be found so proficient as to teach people in a moment what they have not learned? So many years are required through grammar and other arts merely to speak Greek well; and all do not speak it equally well. The rhetorician may succeed in speaking it well, the grammarian sometimes less well; and one who is skilled in grammar is ignorant of philosophical studies. But the Spirit taught them at once many languages, which they do not know in a whole lifetime. This is truly lofty wisdom. This is divine power. What a contrast between their long ignorance in the past and this sudden, comprehensive, varied and unaccustomed use of languages. The multitude of those listening was confounded; it was a second confusion, in contrast to the first evil confusion at Babylon. In that former confusion of tongues there was a division of purpose, for the intention was impious. Here there was a restoration and union of minds, since the object of their zeal was righteous. Through what occasioned the fall came the recovery.

For you have heard that the Holy Spirit appeared upon the disciples in tongues of fire and gave them knowledge of all languages. What indeed was signified by this miracle, except that the holy Church, filled with the same Spirit, would speak with the voice of all nations? Those who attempted to build a tower against God lost the communion of one language, but in these who humbly feared God all languages were united. Here therefore humility merited virtue; there pride earned confusion.

Let us consider what kind of men our holy preachers were when this day found them, and what kind it made them. Certainly those who were sitting in one room out of fear of the Jews knew each one the language of their birth, and yet they did not presume to speak openly of Christ even in that language which they knew. The Spirit came, and in their mouths taught them through the diversity of tongues, while in their minds he strengthened them with authority. They began to speak of Christ in foreign tongues, who before were afraid to speak of him even in their own language. For the inflamed heart despised the torments of the body which it had feared before; it conquered the force of carnal dread through love of the Creator. And those who before had succumbed to their adversaries through fear now surpassed them in authority. He who raised them to the height of such eminence, what else should I say, except that he made the minds of earthly men into heavens?

Was it upon the twelve that it came? Not so; but upon the hundred and twenty. For Peter would not have quoted to no purpose the testimony of the prophet, saying, "And it shall come to pass in the last days, saith the Lord God, I will pour out of My spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams." "And they were all filled with the Holy Ghost." For, that the effect may not be to frighten only, therefore is it both "with the Holy Ghost, and with fire. And began to speak with other tongues, as the Spirit gave them utterance." They receive no other sign, but this first; for it was new to them, and there was no need of any other sign.

"And it sat upon each of them," says the writer. Observe now, how there is no longer any occasion for that person to grieve, who was not elected as was Matthias, "And they were all filled," he says; not merely received the grace of the Spirit, but "were filled. And began to speak with other tongues, as the Spirit gave them utterance." It would not have been said, All, the Apostles also being there present, unless the rest also were partakers. For were it not so having above made mention of the Apostles distinctively and by name, he would not now have put them all in one with the rest. For if, where it was only to be mentioned that they were present, he makes mention of the Apostles apart, much more would he have done so in the case here supposed. Observe, how when one is continuing in prayer, when one is in charity, then it is that the Spirit draws near.

But observe how those men also were first shown to be worthy, and then received the Spirit as worthy. Thus, for instance, David: what he did among the sheepfolds, the same he did after his victory and trophy; that it might be shown how simple and absolute was his faith. Again, see Moses despising royalty, and forsaking all, and after forty years taking the lead of the people; and Samuel occupied there in the temple; Elisha leaving all; Ezekiel again, made manifest by what happened thereafter. In this manner, you see, did these also leave all that they had. They learnt also what human infirmity is, by what they suffered; they learnt that it was not in vain they had done these good works. Even Saul, having first obtained witness that he was good, thereafter received the Spirit. But in the same manner as here did none of them receive. Thus Moses was the greatest of the Prophets, yet he, when others were to receive the Spirit, himself suffered diminution. But here it is not so; but just as fire kindles as many flames as it will, so here the largeness of the Spirit was shown, in that each one received a fountain of the Spirit; as indeed He Himself had foretold, that those who believe in Him, should have "a well of water springing up into everlasting life." And good reason that it should be so. For they did not go forth to argue with Pharaoh, but to wrestle with the devil.

O how swift is the speech of wisdom! Where God is the teacher, how quickly is that learned which is being taught! No interpretation is used in order to understand, no practice is needed in order to use it. No time is needed to study, but, with the "Spirit" of truth "blowing wherever he pleases," the particular voices of each distinct people become familiar in the mouth of the church.From this day the trumpet of the gospel teaching resounds. From this day showers of graces and streams of benedictions water all the desert and every wasteland, to "renew the face of the earth," "God's Spirit hovered over the water." To take away the old darkness, beams of new light flash out, when by the splendor of those glowing tongues, the Word of the Lord becomes "clear" and "speech takes fire." Both the force of giving light and the power of burning were present for this reason, to create knowledge and to destroy sin.

The grace of God was pleased to ordain from the beginning that the word of the apostles should be effective; for what use are preachers if there are no listeners? And since the firstfruits from among the Gentiles were to become partakers in the faith from the very first days, Luke adds: "and they began to speak in other tongues." Why then did the apostles receive the gift of tongues before other gifts? Because they were to go forth into all lands; and just as at the time of the building of the tower one language was divided into many, so now many languages were united in one man, and one and the same man, by the inspiration of the Holy Spirit, began to speak in Persian, and in Roman, and in Indian, and in many other languages. And this gift was called the gift of tongues, because the apostles could speak in many languages. "As the Spirit gave them utterance." The apostles did not speak of themselves, but spoke forth from the Spirit of God, proclaiming, that is, understanding and declaring, the testimonies concerning Christ spoken by the holy prophets.

Now there were Jews living in Jerusalem, devout men, from every nation under heaven. I think it fitting to inquire who these were, and from what captivity the Jews. Since indeed the one that was in Egypt or Babylon had already been completed. But the Jews had not yet come into captivity to the Romans, although even that itself was already impending as retribution for the sin committed against the Savior. Therefore, it remains to be understood as the captivity that took place under Antiochus, which certainly had happened not many times before.

"And," it says, "there were dwelling at Jerusalem Jews, devout men." The fact of their dwelling there was a sign of piety: that being of so many nations they should have left country, and home, and relations, and be abiding there.

Now it was in order that they might have it in their power, in compliance with the Law, to appear thrice in the year in the Temple, that they dwelt there, these "devout men from all nations." Observe here, the writer has no intention of flattering them. For he does not say that they pronounced any opinion: but what? "Now when this was noised abroad, the multitude came together, and were confounded." And well they might be; for they supposed the matter was now coming to an issue against them, on account of the outrage committed against Christ. Conscience also agitated their souls, the very blood being yet upon their hands, and every thing alarmed them.

That devout ones show that, having left their homelands and forsaken possessions and houses, they chose to dwell in Jerusalem, so that according to the ancestral law they might offer to God three times in the year.

"Devout men." The very fact that, having left their homelands, they dwelt in Jerusalem was a sign of their devoutness. Especially since people who had set out from various countries to take up residence in Jerusalem had left behind homes and relatives. The expression "out of every nation" is used in place of the expression "of many tongues," because in Scripture the word "all" is often used instead of "many"; thus, in this sense the following is said: "I will pour out of My Spirit upon all flesh" (Joel 2:28), and: "all seek their own, not the things which are Jesus Christ's" (Phil. 2:21), and: "there is none righteous, no, not one" (Rom. 3:10). By the expression of totality, Scripture in these places denotes many.

Because each one was hearing them speak in his own language. It is asked in this place how each one heard them speaking the great things of God in his own language: whether those who were speaking in different languages were delivering what was being said in the language of each one, that is, whether each of them now spoke in this, now in another language, thus running through all, or it was more marvelous in this, that the speech of those who were speaking, whatever language had been pronounced, was understood by each one hearing according to his own language, that (for example) when any one apostle was teaching in the church (for it was necessary that one should speak while the others were silent, and one speech should reach the hearing of all), that same speech would have such a force in itself, that although there were listeners of different nations, each one would receive the hearing and grasp the understanding of that one speech pronounced by the apostle according to his own language. Unless perhaps it seemed more wonderful that this was a miracle of the listeners rather than of the speakers.

Since each one heard them speaking in his own language, they were all amazed and astonished, saying, "Are not all these who are speaking Galileans?" I know I have been criticized by some for saying that this sentence can be understood in two ways, or rather for asking how it should be understood. To them, I briefly respond that everything I wrote about the same sentence in my previous volume was not expressed from my own thought but taken from the words of the holy and utterly irreproachable teacher, that is, Gregory of Nazianzus. It is indeed clear that the apostles, filled with the Holy Spirit, spoke in all tongues, nor is it allowed for any of the faithful to doubt this. But how they spoke is rightly questioned, namely whether the speech of the apostles had such power that everyone who knew different languages could equally understand it when heard, or if whoever spoke, as it was necessary for someone to speak among such a multitude, while the rest were silent, at first made his speech in Hebrew for the Hebrews, with the rest not knowing what he said. Then for the Greeks, he spoke in Greek while the others waited. Then for the Parthians, and after them the Medes, and thus for the Elamites, and those peoples enumerated in order, he spoke in their own language, with each group waiting and remaining silent until their turn came, so they could understand what was said and thus give assent to the words of the teaching in faith. However, Luke reports Peter speaking to the crowds, but does not report him repeating the same things a second or third time. Instead, he notes that they, heeding the counsel of salvation, were consecrated in the mysteries of the Christian faith. I do not think it would be wrong for someone to believe that both things could have happened: that the apostles, filled with the Holy Spirit, could have understood and spoken the languages of all nations, and also that their words, by a greater miracle, could have been equally understood by all who heard them, regardless of the language in which they were spoken.

Since the event had taken place in a house, of course they came together from without. The multitude was confounded: was all in commotion. They marvelled; "Because that every man heard them speak in his own language. And they were amazed," it says, "and marvelled, saying one to another, Behold, are not all these which speak Galileans?" They immediately turned their eyes towards the Apostles.

"Behold, are not all these which speak Galileans?" For indeed this was confessed. "And how hear we" so much did the sound alarm them. "Every man in our own tongue," etc. for it found the greater part of the world assembled there.

The multitude was perplexed or disturbed, for reasonably they supposed that wondrous things were being shown to them, on account of the bold deeds done concerning Christ, and conscience troubled their souls. And some were murderous in this way; but the devout ones were amazed, recognizing them as Galileans yet hearing them speak in their native tongues.

But the apostles knew what they were saying, namely the mighty works of God; as for the languages, they did not know them, except that the men who heard were devout, for example some Scythian by chance, or an Indian who understood the Scythian, or that the apostles spoke in the dialect of the Indians.

"When this sound occurred, the multitude gathered and was confounded," that is, was confused, was amazed. Since this happened in a house, it is evident that the people came running from outside. "For every man heard them speak in his own dialect." They knew that the believers, and especially the apostles (since those gathered directed their gaze more upon the apostles), were Galileans; and yet they spoke in an astonishingly great number of languages. "The people… were confounded," naturally, because those who had gathered supposed that the event threatened them for the evil deed they had committed against Christ; and their conscience was tearing their souls apart, since the killing of Christ was still fresh in their memory and they were afraid of everything. But this strengthened the apostles, since the listeners themselves made it known to them that this was a miraculous gift, because the apostles did not realize that a certain expression was Parthian, but learned this from the listeners. He also mentions hostile nations — Cretans, Arabians, and others; this was a symbol that they would conquer all, since in Jerusalem there were many captives. Thus, the testimony came from everywhere: from citizens, from foreigners, and from proselytes.

Everywhere alongside virtue there is vice. Some marveled, others reviled. The former were truly devout; they lived in Jerusalem precisely because the law permitted them to appear three times a year at the temple in Jerusalem.

Long after the old ark had overcome the waters of the sea, malicious people wished to extend their tower [of Babel] into heaven. In them, irreligious hearts divided the forms of their speech, and the good will in these arrogant confederates perished with their voice. At that time there was a confusion of language for a homogenous race; now there is one [language] for many since [that language] rejoices at the appearance of the coming church, [a language that] will have harmonious sounds; and [the church] brings about a return of eloquence in peace for the obedient [apostles], and the humble order gathers again what arrogant people scattered.

They spoke with strange tongues, and not those of their native land; and the wonder was great, a language spoken by those who had not learnt it. And the sign is to them that believe not, and not to them that believe, that it may be an accusation of the unbelievers, as it is written, With other tongues and other lips will I speak unto this people, and not even so will they listen to Me saith the Lord. But they heard. Here stop a little and raise a question, how you are to divide the words. For the expression has an ambiguity, which is to be determined by the punctuation. Did they each hear in their own dialect so that if I may so say, one sound was uttered, but many were heard; the air being thus beaten and, so to speak, sounds being produced more clear than the original sound; or are we to put the stop after "they Heard," and then to add "them speaking in their own languages" to what follows, so that it would be speaking in languages their own to the hearers, which would be foreign to the speakers? I prefer to put it this latter way; for on the other plan the miracle would be rather of the hearers than of the speakers; whereas in this it would be on the speakers' side; and it was they who were reproached for drunkenness, evidently because they by the Spirit wrought a miracle in the matter of the tongues.

And those who dwelt in Mesopotamia, and in Judea, and Cappadocia. In this place, Judea does not signify the entire nation but a part of it, that is, the tribe of Judah and Benjamin, to distinguish, namely, from Samaria, Galilee, Decapolis, and other regions in the same province. Although they all spoke one Hebrew language, each had its own distinctive way of speaking. Hence also Peter, during the Lord's Passion, was identified as a Galilean by his speech.

And those who inhabit Mesopotamia, and Cappadocia, Pontus and Asia, Phrygia and Pamphylia. These provinces which are named after Judea, indeed all speak Greek, but if they sounded nothing different from the custom of their homeland, they would not by any means be mentioned with such a subtle distinction of languages. Hence, the wondrous grace of the Spirit is to be seen in the apostles, which not only taught them the diversity of all languages, but also made the distinctiveness of properties in each language recognizable in their speech, according to the number of provinces that used it.

"Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene:" mark how they run from east to west: "and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God."

This nerved the Apostles: for, what it was to speak in the Parthian tongue, they knew not but now learnt from what those said. Here is mention made of nations that were hostile to them, Cretans, Arabians, Egyptians, Persians: and that they would conquer them all was here made manifest. But as to their being in those countries, they were there in captivity, many of them: or else, the doctrines of the Law had become disseminated among the Gentiles in those countries. So then the testimony comes from all quarters: from citizens, from foreigners, from proselytes. "We do hear them speak in our tongues the wonderful works of God." For it was not only that they spoke in their tongues, but the things they spoke were wonderful.

For upon whom else have the universal nations believed, but upon the Christ who is already come? For whom have the nations believed,-Parthians, Medes, Elamites, and they who inhabit Mesopotamia, Armenia, Phrygia, Cappadocia, and they who dwell in Pontus, and Asia, and Pamphylia, tarriers in Egypt, and inhabiters of the region of Africa which is beyond Cyrene, Romans and sojourners, yes, and in Jerusalem Jews, and all other nations; as, for instance, by this time, the varied races of the Gµtulians, and manifold confines of the Moors, all the limits of the Spains, and the diverse nations of the Gauls, and the haunts of the Britons-inaccessible to the Romans, but subjugated to Christ, and of the Sarmatians, and Dacians, and Germans, and Scythians, and of many remote nations, and of provinces and islands many, to us unknown, and which we can scarce enumerate? In all which places the name of the Christ who is already come reigns, as of Him before whom the gates of all cities have been opened, and to whom none are closed, before whom iron bars have been crumbled, and brazen gates opened.

The Jews also and proselytes. Proselytes, that is, they called the newcomers those who, originating from the Gentiles, preferred to choose circumcision and Judaism, as is narrated that Achior did in the book of Judith. Therefore, they say, not only those who were Jews by nature had gathered from different parts of the world, but also those who, born from the foreskin, had embraced their rite.

And Roman sojourners. It would be more correctly rendered in Greek as And Roman wanderers, that is, Jews who were living in Rome as foreigners, just as others elsewhere, as mentioned above. For it is shown in the following verse that among those present were foreigners who are called proselytes in Greek, that is, those who from the nations had converted to Judaism, abandoning the rites of their own cultures, as it is said: Jews and proselytes as well.