Chapter Two
Acts 2:1–4. When the day of Pentecost had come, they were all together in one accord. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. And there appeared to them divided tongues, as of fire, and one rested upon each of them. And they were all filled with the Holy Spirit, and began to speak in other tongues, as the Spirit gave them utterance.
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 sharpened16 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.
"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). 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.
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.
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.
"And they began to speak in other tongues." 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.
Acts 2:5–6. Now there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. And when this sound occurred, the multitude came together and was confounded, because each one heard them speaking in his own language.
"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.
"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.17
Acts 2:7–13. And they were all amazed and marveled, saying to one another: Are not all these who are speaking Galileans? How then do we each hear our own native language in which we were born, Parthians and Medes and Elamites, and inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians—we hear them speaking in our own tongues the great deeds of God? And they were all amazed and perplexed, saying to one another: What does this mean? But others, mocking, said: They are full of sweet wine.
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. But pay attention to the madness of the others: "they are full," they say, "of sweet wine," even though the time was not such as would allow one to suppose anything of the sort, because it was the feast of Pentecost and the third hour; but malice stops at nothing. And most importantly: when some, who were partly Jews, partly Romans, partly foreigners, and perhaps partly even from among those who had crucified Him — in short, from nearly all nations — hearing the preaching of the apostles, marveled and affirmed that the apostles were speaking in their languages, there were found a few who nevertheless reviled the apostles. Did those who reviled understand when the apostles spoke in different languages, or not? If they did not understand, then how does it follow that the apostles were speaking in all languages? But if they did understand, then how did they dare accuse them of drunkenness, having before them witnesses who would convict them — those very men who heard and understood that the apostles were speaking in different languages and that they were not drunk? Let someone else resolve this; but I maintain the opposite: if they had not understood, they would in no way have reduced the miracle to drunkenness (they would not have called the miracle drunkenness), for why would one even bother to demean something that causes no one any annoyance? Therefore Luke also calls them revilers, as if blasphemers and slanderers. So then, they slandered while understanding what was being said, but they slandered because they were displeased with what was being said, since the apostles were glorifying the great deeds of God. In what way, then, understanding what was being said, did they attribute it to drunkenness? On account of great madness and excessive cruelty. For it is the custom of many, if they are displeased with what is being said, to consider the speaker either demon-possessed, or insane, or to accuse him of drunkenness and of not understanding what he is saying, even though the one who speaks speaks soundly, while the reviler, in accusing him, listens to and understands him. But these men, accusing the apostles of drunkenness, displayed even greater audacity, because although they themselves listened to them in their own language, they supposed that other people, people of the most diverse dialects, did not understand them. They themselves understood what was being said, but about the rest — on whose account they slandered the apostles as drunk — they thought that those people did not understand the miracle. Just as at the time when the Lord was casting out demons, they understood and saw these miraculous acts, yet instead of the proper glorification they slandered the Lord, claiming that He performed them by the power of Beelzebul; and likewise, seeing every kind of disease and suffering being healed, they made these miraculous acts an occasion for envy, denunciations, and murder — so also now, being unable to deny the miraculous and supernatural character of the languages, they nevertheless dared to reduce the miracle to drunkenness. But pay attention also to the cunning device. Since it was incredible that anyone would be drunk at such an hour, and especially people who had experienced many dangers and terrors, they attribute everything to the quality of the wine, calling it "sweet."18 Here insolence strives only to say something, not to say something more substantial. Therefore what they express is obscure, full of foolishness and madness. Notice how malice is exposed both by the time of year and the hour of day. Where would gleukos come from in the days of Pentecost? Gleukos is what new wine is called.19 Furthermore, drunkenness gives the power to speak in different languages — drunkenness, which deprives one even of one's native tongue! See what God arranges. The Jews would have refused to enter and listen if they had not suspected that this was slander. The Lord permitted the slander in order to gather many listeners.
Acts 2:14–15. But Peter, standing with the eleven, lifted up his voice and proclaimed: Men of Judea and all who dwell in Jerusalem! Let this be known to you, and give ear to my words: they are not drunk, as you suppose, for it is now the third hour of the day.
Above you saw providence; here observe courage, because if all the listeners were amazed, then was it not equally amazing that a simple and unlearned man raised his voice amid such a multitude, despite the fact that there were both slanderers and those capable of killing? Is this not beyond human strength? But look: immediately upon raising his voice, he (that is, Peter) exposes the deception, proving that they are not drunk. But neither are they in a frenzy. What then is happening with him and the eleven? Peter was expressing the common opinion and common voice and was the mouth of all, while the eleven stood by, bearing witness to what he was saying. "He raised his voice," that is, he began his speech with great boldness so that immediately, at its beginning, they would feel the grace of the Spirit. The one who could not withstand the question of a weak servant girl, that very same man speaks with such boldness among the people and murderers. Before receiving the gift of tongues, Peter was frightened when only one doorkeeper servant girl questioned him, and he said: "I do not know this Man" (Mark 14:71). There, one servant girl and great fear; here, a countless multitude and a voice full of great boldness. He did not say: "they are not drunk, as you" slander, but: "as you suppose," because he already speaks more gently and does not wish to insistently prove that they said this out of malice, but attributes ignorance to them rather than exposing them for impiety, preparing for them a path to conversion. And what does the objection mean, that it is not customary to get drunk at the third hour? But Peter did not dwell on it, because they themselves did not really think this about the apostles, but said it only out of slander.
Acts 2:16–18. But this is what was foretold by the prophet Joel: "And it shall come to pass in the last days, says 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 be instructed by dreams. And upon My servants and upon My handmaidens in those days I will pour out of My Spirit, and they shall prophesy.
He refers not to the name of Christ, not to the promise of Christ, but to the promise of the Father. Note also the prudence of Peter. He did not pass over the prophecy in silence, but neither did he speak directly about what concerns Christ: that He, after being crucified and rising again, promised them, the apostles, this gift. If he, Peter, had said this, he would have ruined everything; although this could have proven the Divinity of Christ, it would have seemed incredible. The question, however, is that they should believe what is being said; and that which would have seemed incredible would have caused them to waver. Nothing is able to resolve these perplexities except prophetic testimony. Therefore, when any doubtful question arises, do not resort to reasoning. Rational arguments are refuted just as easily as they are constructed, but who shall destroy the voice of God? Reasoning is destroyed; Scripture is not destroyed. It does not say: "I will pour out My Spirit," but: "of My Spirit." Not the Spirit, but the gift of the Spirit is poured out "upon all flesh," and specifically upon that which has believed, that is, upon the Gentiles. But he does not yet reveal this to them, and the words "upon all flesh" give them good hopes and do not allow them to claim the expected blessings for themselves alone; through this very thing he also cuts off envy at its very root. But pay attention to how diverse the revelation of the Holy Spirit is. One, having the grace of the Spirit, prophesies; another, incapable of this ministry, receives the gift of visions: thus Peter at the sixth hour of the day sees a vessel, Cornelius at the ninth hour sees an Angel. A vision of the heart is not called a "glance" or a "gaze," but a "vision." One sees a vision in one way; one sees a theorem in another way, when one sees not with the eyes; one is instructed by images in yet another way, such as those that are presented in sleep.
Acts 2:19–21. And I will show wonders in heaven above and signs on the earth beneath, blood and fire and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before that great and glorious day of the Lord shall come. And it shall come to pass that whoever shall call on the name of the Lord shall be saved" (Joel 2:28–32).
With these words the prophet clearly foretells in advance both the future judgment, and the destruction of Jerusalem, and the captivity of the Jews, and the events that were to take place at the cross of Christ, and finally, what happened to the Jews as a result of the Roman war, when much blood was shed by the Romans in Judea, when smoke billowed from the burning of cities and villages. Through this the Jews bore punishment for their audacity against Christ, an audacity which even the sun itself could not endure and closed its eye, its luminous power, and the moon changed its silver-like appearance into a red light. They say, however, that many similar phenomena occurred in the sky also during the destruction of Jerusalem; so testifies Josephus Flavius. Moreover, with the words "the moon" shall be turned "into blood," the prophet also points to the excessive cruelty of the slaughter (that is, the crucifixion of the Lord). But why does this happen at the third hour? To show the miraculous nature of this phenomenon: the brilliance of fire is seen in the middle of a bright day, when everyone is in the public square! However, the composer of liturgical hymns understands what was said by the prophet thus: blood signifies the incarnation, fire signifies the Divinity, the vapor of smoke signifies the Holy Spirit, who overshadowed the Virgin with His descent and filled the world with fragrance, and by the day of the Lord he means the day of the resurrection.