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.

It should be noted with respect to the historical sense that among the ancients the day of Pentecost (that is the fiftieth day, on which the law was given) was computed from [the time of] the killing of the [paschal] lamb. In our case, however, it is not from the Lord’s passion but from his resurrection, as the blessed Augustine explains it,^[1] that we are to calculate the fiftieth day, on which was sent the Holy Spirit, who, recalling the example of the old sign, most clearly consecrated the Lord’s day to himself by his coming. Indeed, by this specific time [of his coming] he also showed that the Passover was to be celebrated on the Lord’s day. For here too God appeared in a vision of fire, as he had also in the earlier case, as Exodus says, For the whole of Mount Sinai was smoking because the Lord had descended upon it in fire.^[2]

Do you see the type? What is this Pentecost? The time when the sickle was to be put to the harvest and the fruits to be gathered. Look at the reality now, how the time has come to ply the sickle of the Word. The Spirit, keen-edged, came down in place of the sickle. For hear the words of Christ, Lift up your eyes and see how the fields are ripe for harvesting.^[1] And again, The harvest is plentiful, but the laborers are few.^[2] He himself, taking [our nature] as the first fruits, lifted it up high and he was himself the first to ply the sickle. For this reason he calls [the Word] also the Seed.

Fifty days are reckoned from the celebration of the Passover (which, as Moses ordered, was accomplished by slaying the lamb,^[1] 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.^[2] Likewise, when fifty days had passed from the slaying and resurrection of him who was led as a lamb to the slaughter,^[3] the finger of God, that is, the Holy Spirit filled the believers gathered in one place.

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. HYMNS

Thus Moses was the greatest of the prophets, yet he, when others were to receive the Spirit, suffered diminution himself.^[1] But here it is not so. For just as fire kindles as many lamps as it will, so here the abundance of the Spirit was shown. Each one received a spring of Spirit, just as he himself said, that those who believe in him shall have a spring of water gushing up to eternal life.^[2] And it was justly so. For they were not going forth to argue with the pharaoh but to wrestle with the devil. The wonderful thing is this: they made no objections when they were sent; they did not say they were weak in voice and slow of speech.^[3] For Moses had taught them better. They did not say they were too young.^[4] Jeremiah had made them wise. And yet they heard many fearful things, much worse than what was in former times, but they were afraid to object. For they were angels of light and the servants of things on high. No one from heaven appeared to people of former times, because they were in pursuit of matters on earth. But when man ascended on high, the Spirit descends from on high, like the rush of a mighty wind. Through this it is made clear that nothing will be able to stand against them and they will blow away all adversaries like a heap of dust.

But I am surprised that you think it possible for the sound of that voice which said, You are my Son,^[1] 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.

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 you also, that upon you no less at your 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.^[1]

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.

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;^[1] 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,^[2] [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.

Now the Holy Spirit appeared in fire and in tongues because all those whom he fills he makes simultaneously to burn and to speak—to burn because of him and to speak about him. And at the same time he indicated that the holy church, when it had spread to the ends of the earth, was to speak in the languages of all nations.

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.

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.

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,^[1] 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,^[2] God’s Spirit hovered over the water.^[3] 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^[4] and speech takes fire.^[5] Both the force of giving light and the power of burning were present for this reason, to create knowledge and to destroy sin.

The church’s humility recovers the unity of languages that the pride of Babylon had shattered. Spiritually, however, the variety of languages signifies gifts of a variety of graces. Truly therefore, it is not inconsistent to understand that the Holy Spirit first gave to human beings the gift of languages, by which human wisdom is both learned and taught extrinsically, so that he might thereby show how easily he can make people wise through the wisdom of God, which is within them.

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;^[1] 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.^[2] 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.^[3] God’s law, therefore, is love. To it the carnal mind is not subject, neither indeed can be;^[4] 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.

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.^[1] 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.^[2]

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.

He heard a tongue which he knew not.^[1] 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.

Notice their piety: they do not pronounce judgment in haste but are perplexed. The reckless ones, on the other hand, pronounce at once, saying, They are filled with new wine. Now it was in order that they might comply with the law and appear three times each year in the temple that they lived there, the devout men from all nations. Notice that the writer does not flatter them: he does not say that they did not pronounce judgment. What does he say? And at this sound the crowd gathered and was bewildered. This is quite likely, since they thought that things were coming to a head for them because of the outrage committed against Christ.

Even Plato, who talked a great deal, is now silent. His voice was heard everywhere, not only among his own people but also among the Parthians, the Medes, the Elamites, in India, in short, in every part of the earth and to the ends of the world. But where is the arrogance of Greece now? Where the name of Athens? Where the ravings of the philosophers? He of Galilee, he of Bethsaida, he, the uncouth rustic, has overcome them all. Are you not ashamed (confess it!) at the very name of your vanquisher’s country? And if you hear his own name as well, that he was called Cephas, you will hide your faces even more. For this has utterly defeated you, because you believe it is a disgrace; you believe that glibness of tongue is praiseworthy and lack of glibness a disgrace. You did not travel the road that ought to have been followed. Instead, you left the road to the kingdom, so easy and smooth, and walked the road that was rough, steep and laborious. Therefore, you did not arrive at the kingdom of heaven.

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.

Also, the error that they are moved by new wine is, by allegorical reasoning, the truth—the intoxicating teaching of heaven has filled them from a fresh spring. New vessels have taken on new liquid and are not spoiled by the bitter [liquid] that filled the old vats,^[1] [the new vessels] drinking in from the vine which, with Christ as the cultivator, gave a banquet in words [and] from which those waters that he transformed are red,^[2] and he made the poor flavor of the [old] law boil in the books of the church.

These mockers nevertheless mystically bore witness to truths, for they [the disciples] were not filled with the old wine, which ran short in the marriage of the church, but with the new wine of spiritual grace. For now new wine had come in new skins,^[1] since the apostles reechoed the wonderful works of God not in the oldness of the letter but in the newness of the Spirit.^[2]

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.

What is meant by with the eleven? They expressed themselves through a common voice, and he spoke for everyone. The eleven stood by as witnesses to what he said. He raised his voice, that is, he spoke with great confidence, that they might perceive the grace of the Spirit. He, who could not endure the questioning of a poor girl, now discourses with such great confidence in the middle of people all breathing murder upon him. This in itself became an indisputable proof of the resurrection. He spoke [among] people who could deride and make a joke of such sort things! . . . For wherever the Holy Spirit is present, people of clay are changed into people of gold. Look at Peter now, if you would, and scrutinize the timid one, the man without understanding (as Christ said, Are you also still without understanding?^[1]). This is the man who was called Satan after that marvelous confession.^[2] Consider also the unanimity of the apostles. Of their own accord they yielded to him the office of speaking, for there was no need for them all to speak. So he raised his voice and addressed them with every confidence.

The third hour became celebrated by the heavenly sayings: the one God has this number, a single Substance distinguished by three Persons; [a Substance] that many proofs demonstrate to us is also at the same time demonstrated by the hour.

In order to proclaim to the world the glory of the indivisible Trinity, the Holy Spirit descended appropriately at the third hour. And since it was said above, They were persevering in prayer, they quite rightly received the Holy Spirit at the hour of prayer, so that it might be shown to readers that it is not easy to receive the grace of the Holy Spirit unless the mind is raised from material things by concentration on the things that are above. Now we read that three times a day Daniel bent his knees and prayed,^[1] and the church understands these to have been the third, sixth and ninth hours.^[2] Also the Lord sent the Holy Spirit at the third hour, he himself ascended the cross at the sixth, and he yielded up his soul at the ninth.^[3] He thus saw fit to enjoin these same hours preeminently upon the rest of us and to sanctify them.

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.

He did not say that it was the Holy Spirit, nor did he mention the words of the prophet, but he brought in the prophecy by itself to fight its own battle. He also said nothing about Judas, although it was clear to everyone what sort of penalty he paid and the punishment he underwent. For nothing was more forceful than to argue with them from prophecy, which was even more forceful than facts. For when Christ performed miracles, they often contradicted him. But when Christ adduced the prophet, saying, The Lord said to my Lord, Sit at my right hand, they were silent, and no one was able to give him an answer.^[1]

The word effusion shows the lavishness of the gift, for the grace of the Holy Spirit was not to be granted, as formerly, only to individual prophets and priests, but to everyone in every place, regardless of sex, state of life or position. The prophet subsequently explains what all flesh may be, saying, Your sons and daughters will prophesy^[1] and so forth, and I will give prodigies in heaven above and signs on the earth beneath.^[2] The prodigies in heaven were given when with the Lord’s birth a new star appeared, and with his ascending of the cross the sun was dimmed and heaven itself was covered with darkness.^[3] The signs on the earth were given when, with the Lord’s breathing forth of his spirit, it [the earth] trembled violently, broke open sepulchers, split apart rocks and brought forth alive again the bodies of many of the saints who had fallen asleep.^[4]

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.

[The blood is] of the Lord’s side; the fire of the Holy Spirit; the vapor of compunction and tears, because just as smoke is produced from fire, so vapor is produced from the ardor of the Holy Spirit. And as for blood flowing in a vigorous stream from [the Lord’s] dead flesh,^[1] because this is contrary to the nature of our bodies it remains [for us] to believe that this was done for a sign. A sign of what, to be sure, if not of our salvation and the life that is born from his death? It is also possible to understand the fire as the enlightening of the faithful, and the vapor of smoke as the blindness of the Jews who did not believe. Similarly when about to give the law the Lord descended in fire and smoke^[2] because through the brilliance of his manifestation he enlightened the humble, and through the murky smoke of error he dimmed the eyes of the proud.

At the same time, the apostle strikes fear into them by reminding them of the darkness that had lately occurred and leading them to expect things to come. Before that great and glorious day of the Lord come. He means: do not be confident because at present you sin with impunity. . . . Do you see how he shook and shattered their souls and turned laughter into a plea for acquittal?

This is believed partly as something that had been done at the Lord’s passion and partly as something to be done in the future, before the great day of the Lord, that is, the day of judgment. For at that earlier time [of the passion], the sun was darkened,^[1] but the turning of the moon into blood could not have appeared openly to humankind, for inasmuch as it was then, at Passover, in the fifteenth [day of the lunar month], the moon was hidden by day from the sight of mortals by the interposition of the earth.

Everyone, he says (not yet revealing the meaning), be he priest, slave, free. There is no male, no female in Christ Jesus, no slave, no free, for all these are but shadow. For if in the palaces of kings there is no highborn or lowborn, but each arrives through his deeds, and if in craftsmanship each is shown by his works, all the more so it should be in the pursuit of wisdom.