Bible Verses and Early Church Commentary | Historical Christian Faith

¹ And when the day of Pentecost was fully come, they were all with one accord in one place. ² And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. ³ And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. ⁴ And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. ⁵ And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. ⁶ Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. ⁷ And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? ⁸ And how hear we every man in our own tongue, wherein we were born? ⁹ Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, ¹⁰ Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, ¹¹ Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. ¹² And they were all amazed, and were in doubt, saying one to another, What meaneth this? ¹³ Others mocking said, These men are full of new wine. ¹⁴ But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: ¹⁵ For these are not drunken, as ye suppose, seeing it is but the third hour of the day. ¹⁶ But this is that which was spoken by the prophet Joel; ¹⁷ And it shall come to pass in the last days, saith 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: ¹⁸ And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: ¹⁹ And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: ²⁰ The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: ²¹ And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. ²² Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: ²³ Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: ²⁴ Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. ²⁵ For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: ²⁶ Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: ²⁷ Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. ²⁸ Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. ²⁹ Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. ³⁰ Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; ³¹ He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. ³² This Jesus hath God raised up, whereof we all are witnesses. ³³ Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. ³⁴ For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, ³⁵ Until I make thy foes thy footstool. ³⁶ Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. ³⁷ Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? ³⁸ Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. ³⁹ For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. ⁴⁰ And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. ⁴¹ Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. ⁴² And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. ⁴³ And fear came upon every soul: and many wonders and signs were done by the apostles. ⁴⁴ And all that believed were together, and had all things common; ⁴⁵ And sold their possessions and goods, and parted them to all men, as every man had need. ⁴⁶ And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, ⁴⁷ Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

[AD 100] Didache on Acts 2:42-46

But every Lord's day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations.

Source: The Didache, Chapter 14

[AD 125] Odes of Solomon on Acts 2:24

Sheol saw me and was shattered, and Death ejected me and many with me.
I have been vinegar and bitterness to it, and I went down with it as far as its depth.
Then the feet and the head it released, because it was not able to endure my face.
And I made a congregation of living among his dead; and I spoke with them by living lips; in order that my word may not be unprofitable.
And those who had died ran towards me; and they cried out and said, Son of God, have pity on us.
And deal with us according to Your kindness, and bring us out from the bonds of darkness.
And open for us the door by which we may come out to You; for we perceive that our death does not touch You.
May we also be saved with You, because You are our Savior.
Then I heard their voice, and placed their faith in my heart.
And I placed my name upon their head, because they are free and they are mine.

Source: Ode 42, Lines 11-20

[AD 155] Polycarp of Smyrna on Acts 2:24

I have greatly rejoiced with you in our Lord Jesus Christ, because ye have followed the example of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] "whom God raised froth the dead, having loosed the bands of the grave." "In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory;" into which joy many desire to enter, knowing that "by grace ye are saved, not of works," but by the will of God through Jesus Christ.

Source: Epistle to the Philippians 1

[AD 165] Justin Martyr on Acts 2:34-35

And that God the Father of all would bring Christ to heaven after He had raised Him from the dead, and would keep Him there until He has subdued His enemies the devils, and until the number of those who are foreknown by Him as good and virtuous is complete, on whose account He has still delayed the consummation-hear what was said by the prophet David. These are his words: "The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send to Thee the rod of power out of Jerusalem; and rule Thou in the midst of Thine enemies. With Thee is the government in the day of Thy power, in the beauties of Thy saints: from the womb of morning have I begotten Thee."

Source: The First Apology, Chapter XLV

[AD 202] Irenaeus on Acts 2:41

For this reason, too, did the apostles, collecting the sheep which had perished of the house of Israel, and discoursing to them from the Scriptures, prove that this crucified Jesus was the Christ, the Son of the living God; and they persuaded a great multitude, who, however,

Source: Against Heresies Book IV

[AD 202] Irenaeus on Acts 2:44

And for this reason they (the Jews) had indeed the tithes of their goods consecrated to Him, but those who have received liberty set aside all their possessions for the Lord's purposes, bestowing joyfully and freely not the less valuable portions of their property, since they have the hope of better things

Source: Against Heresies Book IV

[AD 202] Irenaeus on Acts 2:30

Therefore let all the house of Israel know assuredly, that God hath made

Source: Against Heresies Book III

[AD 202] Irenaeus on Acts 2:22

I foresaw the Lord always before my face; for He is on my right hand, lest I should be moved: therefore did my heart rejoice, and my tongue was glad; moreover also, my flesh shall rest in hope: because Thou wilt not leave my soul in hell, neither wilt Thou give Thy Holy One to see corruption."

Source: Against Heresies Book III

[AD 202] Irenaeus on Acts 2:36

Thus the apostles did not preach another God or another Fullness or that the Christ who suffered and rose again was one, while he who flew off on high was another and remained impassible; but that there was one and the same God the Father, and Christ Jesus who rose from the dead. They preached faith in him to those who did not believe on the Son of God and exhorted them out of the prophets, that the Christ whom God promised to send, he sent in Jesus, whom they crucified and God raised up.

Source: AGAINST HERESIES 3.12.2

[AD 202] Irenaeus on Acts 2:37

And when the multitudes exclaimed, "What shall we do then? "Peter says to them, "Repent, and be baptized everyone of you in the name of Jesus for the remission of sins, and ye shall receive the gift of the Holy Spirit."

Source: Against Heresies Book III

[AD 215] Clement of Alexandria on Acts 2:26

Again, David expressly (or rather the Lord in the person of the saint, and the same from the foundation of the world is each one who at different periods is saved, and shall be saved by faith) says, "My heart was glad, and my tongue rejoiced, and my flesh shall still rest in hope. For Thou shalt not leave my soul in hell, nor wilt Thou give Thine holy one to see corruption. Thou hast made known to me the paths of life, Thou wilt make me full of joy in Thy presence."

Source: The Stromata Book 6

[AD 220] Tertullian on Acts 2:1

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.

Source: On Prayer

[AD 220] Tertullian on Acts 2:1

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.

Source: On Fasting

[AD 220] Tertullian on Acts 2:30

"This fruit," therefore, "of David's loins," that is to say, of his posterity in the flesh, God swears to him that "He will raise up to sit upon his throne." If "of David's loins," how much rather is He of Mary's loins, by virtue of whom He is in "the loins of David? "

Source: On the Flesh of Christ

[AD 220] Tertullian on Acts 2:9

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.

Source: An Answer to the Jews

[AD 220] Tertullian on Acts 2:16

Since, then, Christ was announced by the Creator, "who formeth the lightning, and createth the wind, and declareth unto man His Christ," as the prophet Joel says, since the entire hope of the Jews, not to say of the Gentiles too, was fixed on the manifestation of Christ,-it was demonstrated that they, by their being deprived of those powers of knowledge and understanding-wisdom and prudence, would fail to know and understand that which was predicted, even Christ; when the chief of their wise men should be in error respecting Him-that is to say, their scribes and prudent ones, or Pharisees; and when the people, like them, should hear with their ears and not understand Christ while teaching them, and see with their eyes and not perceive Christ, although giving them signs.

Source: Against Marcion Book III

[AD 220] Tertullian on Acts 2:22

Therefore, since the Jews still contend that the Christ is not yet come, whom we have in so many ways approved to be come, let the Jews recognise their own fate, -a fate which they were constantly foretold as destined to incur after the advent of the Christ, on account of the impiety with which they despised and slew Him.

Source: An Answer to the Jews

[AD 220] Tertullian on Acts 2:22

Also Peter, in the Acts of the Apostles, speaks of Him as verily human (when he says), "Jesus Christ was a man approved of God among you." These passages alone ought to suffice as a prescriptive testimony in proof that Christ had human flesh derived from man, and not spiritual, and that His flesh was not composed.

Source: On the Flesh of Christ

[AD 220] Tertullian on Acts 2:22

Then why not His names also? When, therefore, you read of Almighty God, and the Most High, and the God of hosts, and the King of Israel the "One that is," consider whether the Son also be not indicated by these designations, who in His own right is God Almighty, in that He is the Word of Almighty God, and has received power over all; is the Most High, in that He is "exalted at the right hand of God," as Peter declares in the Acts; is the Lord of hosts, because all things are by the Father made subject to Him; is the King of Israel because to Him has especially been committed the destiny of that nation; and is likewise "the One that is," because there are many who are called Sons, but are not.

Source: Against Praxeas

[AD 220] Tertullian on Acts 2:22

In (Peter) himself the Church was reared; that is, through (Peter) himself; (Peter) himself essayed the key; you see what (key): "Men of Israel, let what I say sink into your ears: Jesus the Nazarene, a man destined by God for you," and so forth. (Peter) himself, therefore, was the first to unbar, in Christ's baptism, the entrance to the heavenly kingdom, in which (kingdom) are "loosed" the sins that were beforetime "bound; "and those which have not been "loosed" are "bound," in accordance with true salvation; and Ananias he "bound" with the bond of death, and the weak in his feet he "absolved" from his defect of health.

Source: On Modesty

[AD 220] Tertullian on Acts 2:36

These then testified both that Jesus was the Son of God, and that being the Son, He was anointed by the Father. Christ therefore must be the same as Jesus who was anointed by the Father, and not the Father, who anointed the Son. To the same effect are the words of Peter: "Let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ," that is, Anointed.

Source: Against Praxeas

[AD 220] Tertullian on Acts 2:17

"It shall come to pass in the last days, that the mountain (of the house) of the Lord shall be manifested"; "and in the last days I will pour out of my Spirit upon all flesh" as Joel says.

Source: Against Marcion Book V

[AD 220] Tertullian on Acts 2:17

" For "in the last days," saith He," I will pour out of my Spirit upon all flesh."

Source: Against Marcion Book V

[AD 220] Tertullian on Acts 2:17

" Now was absolutely fulfilled that promise of the Spirit which was given by the word of Joel: "In the last days will I pour out of my Spirit upon all flesh, and their sons and their daughters shall prophesy; and upon my servants and upon my handmaids will I pour out of my Spirit." Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, "When the fulness of the time was come, God sent forth His Son; " and again, "This I say, brethren, that the time is short" ), it evidently follows in connection with this prediction of the last days, that this gift of the Spirit belongs to Him who is the Christ of the predicters.

Source: Against Marcion Book V

[AD 220] Tertullian on Acts 2:17

But yet Almighty God, in His most gracious providence, by "pouring out of His Spirit in these last days, upon all flesh, upon His servants and on His handmaidens," has checked these impostures of unbelief and perverseness, reanimated men's faltering faith in the resurrection of the flesh, and cleared from all obscurity and equivocation the ancient Scriptures (of both God's Testaments ) by the clear light of their (sacred) words and meanings.

Source: On the Resurrection of the Flesh

[AD 235] Hippolytus of Rome on Acts 2:34

And at Pentecost so as to presignify the kingdom of heaven as He Himself first ascended to heaven and brought man as a gift to God.

Source: Hippolytus Dogmatical and Historical Fragments

[AD 235] Hippolytus of Rome on Acts 2:24

But he says it is not sufficient that the Perfect Man, the Word, has entered into the womb of a virgin, and loosed the pangs

Source: Hippolytus Refutation of All Heresies Book V

[AD 235] Hippolytus of Rome on Acts 2:3

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

Source: Hippolytus Dogmatical and Historical Fragments

[AD 235] Hippolytus of Rome on Acts 2:20

For at that time the trumpet shall sound, and awake those that sleep from the lowest parts of the earth, righteous and sinners alike. And every kindred, and tongue, and nation, and tribe shall be raised in the twinkling of an eye; and they shall stand upon the face of the earth, waiting for the coming of the righteous and terrible Judge, in fear and trembling unutterable. For the river of fire shall come forth in fury like an angry sea, and shall burn up mountains and hills, and shall make the sea vanish, and shall dissolve the atmosphere with its heat like wax. The stars of heaven shall fall, the sun shall be turned into darkness, and the moon into blood. The heaven shall be rolled together like a scroll: the whole earth shall be burnt up by reason of the deeds done in it, which men did corruptly, in fornications, in adulteries, and in lies and uncleanness, and in idolatries, and in murders, and in battles. For there shall be the new heaven and the new earth.

Source: Dubious and Spurious Pieces

[AD 253] Origen of Alexandria on Acts 2:24

If, on the other hand, as it reads in some manuscripts, "even in those who did not sin in the likeness of Adam's transgression," this death, namely that which was keeping souls bound in the underworld, is said to exercise dominion, then we shall understand it to mean that even the saints had fallen prey to that death certainly under the law of dying, even if not under the punishment of sin. But it was on this account that Christ descended into the underworld, not only because he would not be held by death [Acts 2:24], but also in order that he might release those who were held there, as we said, not so much through the crime of transgression as much as by the condition of dying. As it is written, "Many bodies of saints who were sleeping were resurrected with him and entered into the holy city." [Matthew 27:52-53] In this as well the prophet's sayings were fulfilled, in which he said of Christ, "In ascending on high he led captivity captive." [Ephesians 4:8-9] Thus by his own resurrection he has already destroyed the dominions of death, which is also why it is written that he set captivity free.

Source: Commentary on Romans, Book 5, Section 37

[AD 253] Origen of Alexandria on Acts 2:17-18

I see, however, that the special coming of the Holy Spirit to people is declared to have happened after Christ’s ascension into heaven rather than before his coming into the world. Before that time the gift of the Holy Spirit was bestowed on prophets only and on a few others among the people who happened to have proved worthy of it.

Source: ON FIRST PRINCIPLES 2.7.2

[AD 258] Cyprian on Acts 2:38

For whereas in the Gospels, and in the epistles of the apostles, the name of Christ is alleged for the remission of sins; it is not in such a way as that the Son alone, without the Father, or against the Father, can be of advantage to anybody; but that it might be shown to the Jews, who boasted as to their having the Father, that the Father would profit them nothing, unless they believed on the Son whom He had sent. For they who know God the Father the Creator, ought also to know Christ the Son, lest they should flatter and applaud themselves about the Father alone, without the acknowledgment of His Son, who also said, "No man cometh to the Father but by me." But He, the same, sets forth, that it is the knowledge of the two which saves, when He says, "And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom thou hast sent." Since, therefore, from the preaching and testimony of Christ Himself, the Father who sent must be first known, then afterwards Christ, who was sent, and there cannot be a hope of salvation except by knowing the two together; how, when God the Father is not known, nay, is even blasphemed, can they who among the heretics are said to be baptized in the name of Christ, be judged to have obtained the remission of sins? For the case of the Jews under the apostles was one, but the condition of the Gentiles is another. The former, because they had already gained the most ancient baptism of the law and Moses, were to be baptized also in the name of Jesus Christ, in conformity with what Peter tells them in the Acts of the Apostles, saying, "Repent, and be baptized every one of you in the name of the Lord Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For this promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Peter makes mention of Jesus Christ, not as though the Father should be omitted, but that the Son also might be joined to the Father.

Source: Epistle LXXII

[AD 258] Cyprian on Acts 2:2

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."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 304] Victorinus of Pettau on Acts 2:33

"And He had in His right hand seven stars." He said that in His right hand He had seven stars, because the Holy Spirit of sevenfold agency was given into His power by the Father. As Peter exclaimed to the Jews: "Being at the right hand of God exalted, He hath shed forth this Spirit received from the Father, which ye both see and hear." Moreover, John the Baptist had also anticipated this, by saying to his disciples: "For God giveth not the Spirit by measure unto Him. The Father," says he, "loveth the Son, and hath given all things into His hands." Those seven stars are the seven churches, which he names in his addresses by name, old calls them to whom he wrote epistles. Not that they are themselves the only, or even the principal churches; but what he says to one, he says to all. For they are in no respect different, that on that ground any one should prefer them to the larger number of similar small ones. In the whole world Paul taught that all the churches are arranged by sevens, that they are called seven, and that the Catholic Church is one. And first of all, indeed, that he himself also might maintain the type of seven churches, he did not exceed that number. But he wrote to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Thessalonians, to the Philippians, to the Colossians; afterwards he wrote to individual persons, so as not to exceed the number of seven churches. And abridging in a short space his announcement, he thus says to Timothy: "That thou mayest know how thou oughtest to behave thyself in the Church of the living God." We read also that this typical number is announced by the Holy Spirit by the month of Isaiah: "Of seven women which took hold of one man." The one man is Christ, not born of seed; but the seven women are seven churches, receiving His bread, and clothed with his apparel, who ask that their reproach should be taken away, only that His name should be called upon them. The bread is the Holy Spirit, which nourishes to eternal life, promised to them, that is, by faith. And His garments wherewith they desire to be clothed are the glory of immortality, of which Paul the apostle says: "For this corruptible must put on incorruption, and this mortal must put on mortality." Moreover, they ask that their reproach may be taken away-that is, that they may be cleansed from their sins: for the reproach is the original sin which is taken away in baptism, and they begin to be called Christian men, which is, "Let thy name be called upon us." Therefore in these seven churches, of one Catholic Church are believers, because it is one in seven by the quality of faith and election. Whether writing to them who labour in the world, and live of the frugality of their labours, and are patient, and when they see certain men in the Church wasters, and pernicious, they hear them, lest there should become dissension, he yet admonishes them by love, that in what respects their faith is deficient they should repent; or to those who dwell in cruel places among persecutors, that they should continue faithful; or to those who, under the pretext of mercy, do unlawful sins in the Church, and make them manifest to be done by others; or to those that are at ease in the Church; or to those who are negligent, and Christians only in name; or to those who are meekly instructed, that they may bravely persevere in faith; or to those who study the Scriptures, and labour to know the mysteries of their announcement, and are unwilling to do God's work that is mercy and love: to all he urges penitence, to all he declares judgment.

Source: Victorinus Commentary on the Apocalypse of the Blessed John

[AD 339] Eusebius of Caesarea on Acts 2:24

But tomorrow assemble for me all your citizens, and I will preach in their presence and sow among them the word of God, concerning the coming of Jesus, how he was born; and concerning his mission, for what purpose he was sent by the Father; and concerning the power of his works, and the mysteries which he proclaimed in the world, and by what power he did these things; and concerning his new preaching, and his abasement and humiliation, and how he humbled himself, and died and debased his divinity and was crucified, and descended into Hades, and burst the bars which from eternity had not been broken, and raised the dead; for he descended alone, but rose with many, and thus ascended to his Father.

Source: Church History (Book I), Chapter 13, Section 19

[AD 373] Athanasius of Alexandria on Acts 2:24

To man it was not possible to succeed in this; for death belongs to man; wherefore, the Word, being God, became flesh, that, being put to death in the flesh, He might quicken all men by His own power.

[AD 373] Ephrem the Syrian on Acts 2:1

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.

Source: HYMNS ON PARADISE 11.14

[AD 379] Basil of Caesarea on Acts 2:20

these are the signs of the end of the world.

[AD 379] Basil of Caesarea on Acts 2:36

just as the angel who announced the glad tidings to the shepherds says, ‘To you is born to-day a Saviour, Who is Christ the Lord.’ (Luke 2:11)

[AD 386] Cyril of Jerusalem on Acts 2:24

He cried to the Father, saying, Father, into Your hands I commend My spirit [Luke 23:46]; I commend it, that I may take it again. And having said these things, He gave up the ghost [Matthew 27:50]; but not for any long time, for He quickly rose again from the dead.

The Sun was darkened, because of the Sun of Righteousness [Malachi 4:2]. Rocks were rent, because of the spiritual Rock. Tombs were opened, and the dead arose, because of Him who was free among the dead; He sent forth His prisoners out of the pit wherein is no water [Zechariah 9:11].

Source: Catechetical Lecture 13, Sections 33-34

[AD 386] Cyril of Jerusalem on Acts 2:3

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.

Source: Catechetical Lecture 17.15

[AD 386] Cyril of Jerusalem on Acts 2:15

For he who, according to Mark, was crucified at the third hour, has now at the third hour sent his grace. For his grace is not one and the Spirit’s another, but he who was then crucified and had promised, fulfilled what he had promised.

Source: Catechetical Lecture 17.19

[AD 386] Cyril of Jerusalem on Acts 2:13

For in truth the wine was new, the grace of the New Testament. But this new wine was from a spiritual vine, which already had often borne fruit in the prophets and sprouted forth in the New Testament. For just as in the order of nature the vine, remaining ever the same, brings forth new fruit according to the seasons, so too the same Spirit, remaining what he is, having wrought in the prophets, now manifested something new and marvelous. His grace had indeed been granted to the fathers in times past, but now it came in superabundance; in their case they received a share of the Holy Spirit, now they were baptized in all fullness.

Source: Catechetical Lecture 17.18

[AD 386] Cyril of Jerusalem on Acts 2:38

and be baptized, each one of you, in the name of Jesus Christ: Saving holy Baptism suffices for our cleansing of sin, and erases the stain of previous falls.

[AD 386] Cyril of Jerusalem on Acts 2:4

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.

Source: Catechetical Lecture 17.16-17

[AD 386] Cyril of Jerusalem on Acts 2:2

and it filled the entire 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.

[AD 386] Cyril of Jerusalem on Acts 2:2

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.

Source: Catechetical Lecture 17.15

[AD 386] Cyril of Jerusalem on Acts 2:36

For on Christ our Savior we confess the anointing to have been performed, not however figuratively, (as formerly on kings by the oil,) and as if by prophetic grace, but the Savior as man in the form of a servant, was anointed by the Holy Spirit as God He Himself by His Holy Spirit anoints those that believe in Him.

[AD 386] Cyril of Jerusalem on Acts 2:17

upon all flesh:
This suggests not only those from the circumcision, but all those without distinction who are called through faith, be they from pagans in their error, be they small or great, slave or free, barbarians or Scythians;

sons and your daughters shall prophesy :
Implying in this the liberality of the grace and its equal application to all; the female sex would not be rejected by God if they performed with zeal what pleases him and opted for that attitude, nor would they be without a share in recompense and sanctification if they proved commmendable in faith and the goodness of their actions.

and your elders:
in my view meaning by elder pre-eminence and priority coming from quality of virtue, mature, as it were, with spendid achievements, and distinguised and admirable for mature thinking.

[AD 390] Gregory of Nazianzus on Acts 2:8

Was it that the speakers expressed what they had to say in the diverse discourse of every language, or, when there were hearers of diverse nations, each of them would perceive what they heard in terms of his own language and would grasp the meaning of that one and the same discourse which had been uttered by the apostle?

The Savior has revealed the meaning of these words in the Gospel when He asked: 'If the Christ is the Son of David, how then does David in the Spirit call him Lord? (Mt. 22:43)' The Lord was interrogating the Pharisees because they were acknowledging Christ simply as the son of David.

Source: HOMILY 36 ON PSALM 109 (110), (pp. 270-279)

[AD 420] Jerome on Acts 2:15

[Daniel 6:10] "Now when Daniel learned of it, that is, of the law which had been enacted, he entered his house, and with the windows in his upper room opened up in the direction of Jerusalem, he continued to bow his knees three times a day and worshipped, and made confession before his God just as he was previously accustomed to do." We must quickly draw from our memory and bring together from all of Holy Scripture all the passages where we have read of domata, which mean in Latin either "walled enclosures" (menia) or "beds" or "sun-terraces," and also the references to anogaia, that is, "upper rooms." For after all, our Lord celebrated the passover in an upper room (Mark 14:15, Luke 22:12), and in the Acts of the Apostles the Holy Spirit came upon the one hundred and twenty souls of believers while they were in an upper room (Acts 1:13). And so Daniel in this case, despising the king's commands and reposing his confidence in God, does not offer his prayers in some obscure spot, but in a lofty place, and opens up his windows towards Jerusalem, from whence he looked for the peace . He prays, moreover, according to God's behest, and also according to what Solomon had said when he admonished the people that they should pray in the direction of the Temple. Furthermore, there are three times in the day when we should bow our knees unto God, and the tradition of the Church understands them to be the third hour, the sixth hour, and the ninth hour. Lastly, it was at the third hour that the Holy Spirit descended upon the Apostles (Acts 2:15) . It was at the sixth hour that Peter, purposing to eat, ascended to the upper room for prayer (Acts 10:9). It was at the ninth hour that Peter and John were on their way to the Temple (Acts 3:1).

Source: St. Jerome, Commentary on Daniel, CHAPTER SIX

[AD 430] Augustine of Hippo on Acts 2:1

Fifty days are reckoned from the celebration of the Passover (which, as Moses ordered, was accomplished by slaying the lamb, a type to signify the future passion of the Lord) to the day on which Moses received the law on tablets written by the finger of God. Likewise, when fifty days had passed from the slaying and resurrection of him who was led as a lamb to the slaughter, the finger of God, that is, the Holy Spirit filled the believers gathered in one place.

Source: ON THE SPIRIT AND THE LETTER 16.28

[AD 430] Augustine of Hippo on Acts 2:44

and their soul and heart one in the Lord. Afterwards these same persons also themselves suffered persecution in their flesh at the hands of the Jews, their carnal fellow-countrymen, and were dispersed abroad, to the end that, in consequence of their dispersion, Christ should be preached more extensively, and that they themselves at the same time should be followers of the patience of their Lord.

[AD 430] Augustine of Hippo on Acts 2:34

We know that Christ took his seat at the right hand of the Father after his resurrection from the dead and his ascension into heaven. It is already accomplished. We do not see it, yet we believe it. We have read it in the sacred Books, we have heard it preached, we hold it by faith. And by the very fact that he was the son of David, he has become David's Lord. That which was born of David's seed is so honored that he is also David's Lord. You wonder at this as if such things did not happen in human affairs. For if it should happen that someone became king, though his father was a commoner, would he not be the lord of his father? It is wonderful that it can happen: not only does the son of a commoner become king and thus the lord of his father, but the son of a layman becomes a bishop and thus the father of his father. Therefore, by the very fact that Christ took on flesh, that in the flesh he died, that in the same flesh he rose again, and in the same flesh he ascended into heaven and sits at the right hand of the Father, and in the same flesh now so honored and glorified, transformed into a heavenly condition, he is still the son of David and also the Lord of David.

Source: EXPLANATIONS OF THE PSALMS 109.7

[AD 430] Augustine of Hippo on Acts 2:24

After having said that "Christ was put to death in the flesh, and quickened in the spirit," the apostle immediately went on to say: "in which also He went and preached unto the spirits in prison; which sometime were unbelieving, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water;" thereafter he added the words: "which baptism also now by a like figure has saved you." [1 Peter 3:18-21] This, therefore, is felt by me to be difficult. If the Lord when He died preached in hell to spirits in prison, why were those who continued unbelieving while the ark was a preparing the only ones counted worthy of this favour, namely, the Lord's descending into hell? For in the ages between the time of Noah and the passion of Christ, there died many thousands of so many nations whom He might have found in hell. I do not, of course, speak here of those who in that period of time had believed in God, as, e.g. the prophets and patriarchs of Abraham's line, or, going farther back, Noah himself and his house, who had been saved by water (excepting perhaps the one son, who afterwards was rejected), and, in addition to these, all others outside of the posterity of Jacob who were believers in God, such as Job, the citizens of Nineveh, and any others, whether mentioned in Scripture or existing unknown to us in the vast human family at any time. I speak only of those many thousands of men who, ignorant of God and devoted to the worship of devils or of idols, had passed out of this life from the time of Noah to the passion of Christ. How was it that Christ, finding these in hell, did not preach to them, but preached only to those who were unbelieving in the days of Noah when the ark was a preparing? Or if he preached to all, why has Peter mentioned only these, and passed over the innumerable multitude of others?

It is established beyond question that the Lord, after He had been put to death in the flesh, "descended into hell;" for it is impossible to gainsay either that utterance of prophecy, "You will not leave my soul in hell," — an utterance which Peter himself expounds in the Acts of the Apostles, lest any one should venture to put upon it another interpretation — or the words of the same apostle, in which he affirms that the Lord "loosed the pains of hell, in which it was not possible for Him to be holden." Who, therefore, except an infidel, will deny that Christ was in hell? As to the difficulty which is found in reconciling the statement that the pains of hell were loosed by Him, with the fact that He had never begun to be in these pains as in bonds, and did not so loose them as if He had broken off chains by which He had been bound, this is easily removed when we understand that they were loosed in the same way as the snares of huntsmen may be loosed to prevent their holding, not because they have taken hold. It may also be understood as teaching us to believe Him to have loosed those pains which could not possibly hold Him, but which were holding those to whom He had resolved to grant deliverance...

As to the first man, the father of mankind, it is agreed by almost the entire Church that the Lord loosed him from that prison; a tenet which must be believed to have been accepted not without reason, — from whatever source it was handed down to the Church — although the authority of the canonical Scriptures cannot be brought forward as speaking expressly in its support, though this seems to be the opinion which is more than any other borne out by these words in the book of Wisdom. [Wisdom 10:1-2] Some add to this [tradition] that the same favour was bestowed on the holy men of antiquity — on Abel, Seth, Noah and his house, Abraham, Isaac, Jacob, and the other patriarchs and prophets, they also being loosed from those pains at the time when the Lord descended into hell...

But seeing that plain scriptural testimonies make mention of hell and its pains, no reason can be alleged for believing that He who is the Saviour went there, except that He might save from its pains; but whether He did save all whom He found held in them, or some whom He judged worthy of that favour, I still ask: that He was, however, in hell, and that He conferred this benefit on persons subjected to these pains, I do not doubt...

You perceive, therefore, how intricate is the question why Peter chose to mention, as persons to whom, when shut up in prison, the gospel was preached, those only who were unbelieving in the days of Noah when the ark was a preparing — and also the difficulties which prevent me from pronouncing any definite opinion on the subject.

Source: Letter 164 (A.D. 414), Sections 2, 3, 6, 8, 10

[AD 430] Augustine of Hippo on Acts 2:3

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.

Source: TRACTATES ON THE GOSPEL OF JOHN 6.3

[AD 430] Augustine of Hippo on Acts 2:45

and none called anything his own, but they had all things common. And what is “together in unity”? They had, he says, one mind and one heart God-wards.

[AD 430] Augustine of Hippo on Acts 2:4

Now, amid this admirable correspondence, there is at least this very considerable difference 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 Spirit 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 people. 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 neighbor as thyself. Love works no ill to his neighbor: 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 Spirit, who is given to 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 kills” 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 one who loves.

Source: ON THE SPIRIT AND THE LETTER 17.29

[AD 430] Augustine of Hippo on Acts 2:4

For the Lord has transacted even this explicit imparting of the Holy Spirit not once but twice. For later when he arose from the dead, breathing on them, he said, “Receive the Holy Spirit.” Then because he gave him at that time, did he therefore not also later send him whom he promised? Or is this not the same Holy Spirit who was both breathed by him then and later sent by him from heaven? Therefore, why his giving, which clearly was done, was done twice is another question. Perhaps this double giving of him was done in manifestation of the two commandments of love, that is of neighbor and of God, in order that love might be shown to belong to the Holy Spirit. And if another reason must be sought, this discourse must not now by an inquiry into it be expanded to greater length than it ought, yet let it be established that without the Holy Spirit we cannot love Christ and keep his commandments. We can and do keep his commandments less as we receive him less, but so much the more as we receive him more.Accordingly, not only to one who does not have him but also to one who does, he is not promised to no purpose: to the one not having, that he may be had, but to the one having, that he may be had more. For if he were not had less by the one, more by the other, the holy Elisha would not say to the holy Elijah, “May the spirit who is in you be in me in double measure.”

Source: TRACTATES ON THE GOSPEL OF JOHN 74.2.2-3

[AD 430] Augustine of Hippo on Acts 2:46

One who wishes to make a place for the Lord should rejoice not in private joy but in the joy of all (gaudio communi).

Source: EXPLANATIONS OF THE PSALMS 131.5

[AD 430] Augustine of Hippo on Acts 2:46

If, as they drew near to God, those many souls became, in the power of love, but one soul and these many hearts but one heart, what must the very source of love effect between the Father and the Son? Is not the Trinity for even greater reasons, but one God?… If the love of God poured forth in our hearts by the Holy Spirit, who is given to us, is able to make of many souls but one soul and of many hearts but one heart, how much more are the Father and the Son and Holy Spirit but one God, one Light, one Principle?

Source: TRACTATES ON THE GOSPEL OF JOHN 39.5

[AD 430] Augustine of Hippo on Acts 2:46

First of all, because you are gathered together in one that you might live harmoniously (unanimes) and that there be one soul and one heart toward God. And you should not call anything your own, but let all things be common to you and distributed to each one of you according to need.

Source: LETTER 211.5

[AD 430] Augustine of Hippo on Acts 2:20

the Church, shall be darkened, because in those tremendous temptations and tribulations which shall be in the end of the world, many who had seemed as bright and as firm as the sun and the stars shall fall from the faith.

[AD 430] Augustine of Hippo on Acts 2:2

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.

Source: LETTER 169

[AD 430] Augustine of Hippo on Acts 2:27

For you will not abandon my soul to Hell:
He brought Him down to hell and brought Him up again.

[AD 430] Augustine of Hippo on Acts 2:33

and having received from the Father the Promise of the Holy Spirit:
Therefore also the Lord Jesus Christ Himself not only gave the Holy Spirit as God, but also received it as man, and therefore He is said to be full of grace, of the Holy Spirit (Lk 2:52). He is to be understood to have been then anointed with that mystical and invisible unction, when the Word of God was made flesh when human nature, without any precedent merits of good works, was joined to God the Word in the womb of the Virgin, so that with it it became one person. Therefore it is that we confess Him to have been born of the Holy Spirit and of the Virgin Mary.

[AD 430] Augustine of Hippo on Acts 2:29

and his sepulcher is with us, even to this very day:
He asserted that Christ, not David, was foretold by that prophecy, that his flesh would not see corruption, but he added that the tomb of David was still with them. And this would not have been a convincing arguement. if David's body were no longer there; but his tomb was still there.

[AD 430] Augustine of Hippo on Acts 2:29

I know it seems to some that the death of the Lord brought to certain just souls the same resurrection that is promised to us at the end of time, since it is written that by the earthquake that occurred at his passion the rocks were rent and the graves opened and many bodies of the saints arose and were seen with him in the holy city after his resurrection. But, if these did not resume their sleep by the reburial of their bodies, and if so many preceded him in that resurrection, we must certainly examine and find out how Christ is the “firstborn from the dead.” The answer to this might be that it was said by anticipation, but it meant that the tombs were opened by the earthquake, while Christ hung on the cross, while the bodies of the just did not rise then, but later, after he had first risen, although it was added to that sentence by anticipation, as I said, so that we should unhesitatingly believe that Christ was the firstborn from the dead, and that it was then granted to the just to rise to eternal incorruption and immortality following his leadership. In that case, there still remains this difficulty, how Peter could say—and he said it with absolute truth, since he asserted that Christ, not David, was foretold by that prophecy—that his flesh did not see corruption, but he added that the tomb of David was still with them. And this would certainly not be a convincing argument, if David’s body were no longer there, because, if he had risen at the time of Christ’s death, his flesh would not have seen corruption, but his tomb would still be there. It seems hard that David should not have been in that resurrection of the just, when Christ was of his seed, as is so often, so distinctly and so honorably repeated to his praise. Those words also would be made ineffective that were said to the Hebrews concerning the just people of old: that they provided better things for us “that they should not be perfected without us,” which would happen if they were established in that incorrupt resurrection that is promised for our perfection at the end of the world.

Source: LETTER 164

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.

Source: SERMON 75.2

[AD 538] Severus of Antioch on Acts 2:3

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

[AD 544] Arator on Acts 2:23

Also, permitting himself to suffer in accordance with the law of flesh born from the womb of a mother, he himself preferred to die in order that the world might not lose life. But that which was born of a child-bearing virgin, that died. Innocent, he was hung from a tree, and the burden of the tree [of Adam] was removed. Thus the wound of the unrighteous [Adam] became the medicine of God.