Bede — Commentary on Scripture

Acts 2:4

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

Commentary on Acts

Acts 2:5

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

Commentary on Acts

Acts 2:6

Since each one heard them speaking in his own language, they were all amazed and astonished, saying, "Are not all these who are speaking Galileans?" I know I have been criticized by some for saying that this sentence can be understood in two ways, or rather for asking how it should be understood. To them, I briefly respond that everything I wrote about the same sentence in my previous volume was not expressed from my own thought but taken from the words of the holy and utterly irreproachable teacher, that is, Gregory of Nazianzus. It is indeed clear that the apostles, filled with the Holy Spirit, spoke in all tongues, nor is it allowed for any of the faithful to doubt this. But how they spoke is rightly questioned, namely whether the speech of the apostles had such power that everyone who knew different languages could equally understand it when heard, or if whoever spoke, as it was necessary for someone to speak among such a multitude, while the rest were silent, at first made his speech in Hebrew for the Hebrews, with the rest not knowing what he said. Then for the Greeks, he spoke…

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

Retractions on Acts

Acts 2:6

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

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

Commentary on Acts

Acts 2:9

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

Commentary on Acts

Acts 2:9

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

Retractions on Acts

Acts 2:10

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

Commentary on Acts

Acts 2:10

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

Retractions on Acts

Acts 2:13

But others mocking said: Because they are full of new wine. Though mocking, they testify mystically to the truth. For they are not filled with old wine, which failed at the wedding of the Church, but with the new wine of spiritual grace. For now the new wine had come into new wineskins, as the apostles, not in the oldness of the letter, but in the newness of the Spirit of God, resounded the great deeds (Rom. VII).

Commentary on Acts

Acts 2:15

For these are not drunk, as you suppose, seeing it is but the third hour of the day. The Holy Spirit, about to proclaim the glory of the indivisible Trinity, came down fittingly at the third hour. And because it is said above: They were persevering in prayer, they rightly receive the Holy Spirit at the hour of prayer, to show readers that the grace of the Holy Spirit is not easily received unless the mind is elevated from carnal intentions to those of the heavens. For the three times at which Daniel is read to bend his knees and pray in the day, that is the third, sixth, and ninth hour, are understood by the Church. Because the Lord, sending the Holy Spirit at the third hour, ascending the cross at the sixth, and laying down His soul at the ninth, deemed fit to make known and to sanctify these hours for us more excellently than the others.

Commentary on Acts

Acts 2:17

I will pour out of my spirit upon all flesh. The word effusion shows the largess of the gift, because, not as before to the prophets and to the priests only, but to all indiscriminately in both sexes, conditions, and persons, the grace of the Holy Spirit would be given. For what all flesh may mean, the prophet subsequently explained.

Commentary on Acts

Acts 2:17

And your sons and your daughters shall prophesy, etc. And I will show wonders in heaven above, and signs on earth beneath. Wonders in heaven, when a new star appeared at the birth of the Lord, the sun was darkened when He ascended the cross, and the very heavens were covered with darkness. Signs on earth, when the Lord gave up the Spirit, the earth quaked, the graves opened, rocks were split, and many bodies of the saints who slept arose.

Commentary on Acts

Acts 2:19

Blood, and fire, and vapor of smoke. About fire and smoke it has been said in the previous book: he speaks of blood not only of the Lord’s wounds, but also of the Lord’s sweat, when, praying before the betrayal, His sweat became like drops of blood falling to the ground. This is numbered among the divinely wrought signs, because it is proved not to be found in the custom of human nature. It is therefore a sign, because it signified that the whole world would be cleansed by the blood of the Lord, so that just as the tabernacle or temple was at some point consecrated to the Lord with the blood of victims, so now through the whole world the faithful people would be dedicated to Him as a holy house by His own blood, and not only in Jerusalem would be a place for prayer, but in every place of His dominion, the elect would lift their hands through pure prayers to the Lord.

Retractions on Acts

Acts 2:19

Blood and fire and vapor of smoke. The blood of the Lord’s side, the fire of the Holy Spirit, the vapor of compunction and weeping. For as from fire comes smoke, so from the ardor of the Holy Spirit proceeds compunction. For it remains to believe that blood flowed from a dead body in a living stream, which is against the nature of our bodies, was done as an indication of a sign. For what other purpose, unless for our salvation and life, which indeed springs from His death? The illumination of the faithful can also be understood in the fire, and the blindness of the Jews who did not believe in the vapor of smoke. Hence, the Lord, about to give the law, descended in fire and smoke, because He illuminates the humble through the brightness of His manifestation, and darkens the eyes of the proud through the obscurity of error.

Commentary on Acts

Acts 2:20

The sun shall be turned into darkness, and the moon into blood. This is believed to have been partly fulfilled during the Lord's Passion, and partly to occur before the great day, that is, the Day of Judgment. For at that time the sun was darkened, but the moon, turned into blood, could not plainly appear to men, since it was (as it happens during Passover) the fifteenth day, and during the day it was hidden from mortal sight by the obstruction of the earth.

Commentary on Acts

Acts 2:20

The sun will be turned into darkness. The name of darkness in Greek is read in the singular number, that is, σκότος, which the Latin translator necessarily rendered in the plural as tenebras because he could not express it in the singular. I thought it necessary to mention this so that anyone who reads this among the people of the Angles might know that it is not necessary, because of the authority of the Latin language, to render "darkness" in their own speech in the plural; rather, it should be in the singular, as this can just as easily be done owing to the authority of the Greek, from which it was translated into Latin scripture.

Retractions on Acts

Acts 2:21

And it shall be: Everyone who calls upon the name of the Lord shall be saved. This is what Peter says elsewhere: For God is not a respecter of persons, but in every nation, whoever fears Him and works righteousness is accepted by Him (Acts X).

Commentary on Acts

Acts 2:22-23

Jesus of Nazareth, a man approved by God, and so on until you afflicted and killed Him. Like a learned teacher, he first admonishes the unbelievers, whom he pities, to give advice of salvation later when pierced by just fear. And because he speaks to those who know the law, he shows that Christ Himself is the One promised by the prophets. However, he does not first call Him the Son of God by his own authority, but a man approved, a just man, a man resurrected from the dead, not in the common resurrection along with the others, which is delayed until the end of the world, but celebrated on the third day, so that the assertion of a singular glorious resurrection might bear the testimony of eternal divinity. Since the bodies of others are proven to have undergone corruption after death, this one, of whom it is said: You will not let Your Holy One see corruption (Psalm XV), is shown to be free from human frailty, and proven to have surpassed the merits of human condition, and therefore more deserving to be ascribed to God than to humans. You will learn from the story of Cornelius the cen…

Jesus of Nazareth, a man approved by God, and so on until you afflicted and killed Him. Like a learned teacher, he first admonishes the unbelievers, whom he pities, to give advice of salvation later when pierced by just fear. And because he speaks to those who know the law, he shows that Christ Himself is the One promised by the prophets. However, he does not first call Him the Son of God by his own authority, but a man approved, a just man, a man resurrected from the dead, not in the common resurrection along with the others, which is delayed until the end of the world, but celebrated on the third day, so that the assertion of a singular glorious resurrection might bear the testimony of eternal divinity. Since the bodies of others are proven to have undergone corruption after death, this one, of whom it is said: You will not let Your Holy One see corruption (Psalm XV), is shown to be free from human frailty, and proven to have surpassed the merits of human condition, and therefore more deserving to be ascribed to God than to humans. You will learn from the story of Cornelius the centurion and in the sermon given by the Apostle Paul in Athens what kind of introduction the apostles use in their preaching to the Gentiles.

Commentary on Acts

Acts 2:23

By the definite plan and foreknowledge of God, this man was handed over to you, and with the help of wicked men, you put him to death by nailing him to the cross. The Greek has one more word which pertains significantly to the cause: "Foreknowledge of God handing him over." For he was handed over by the governor into their power with the condition that they could choose either him or the robber; and they, having received this option, granted life to the robber and, by their own shouts and prayers, put Jesus to death through the hands of the soldiers.

Retractions on Acts

Acts 2:24

Whom God raised up, having loosed the pains, just as it was impossible for Him to be held by it. The sense of this sentence seems to be that the pains of punishment were loosened when the Lord descended to the lower regions, that is, they were not able to touch Him at all. But if we look at the Greek authority, where it is written: Whom God raised up on the third day, loosening the pains of death through Him, just as it was not possible for Him to be held by it, it is clear indeed that He says that the pains of the underworld were loosened by the Lord, or of death, that is, through His descent to the lower regions the saints were freed from the places of the underworld, who, although they were in Abraham's bosom, that is, in the consolation of quiet rest, nevertheless were not entirely free from the pain of death or of the underworld. They did not yet deserve to see and enter the heavenly joys, until what was said through the prophet to the Lord was done: You also, by the blood of your covenant, have brought forth your prisoners from the pit where there is no water (Zech. IX). For if…

Whom God raised up, having loosed the pains, just as it was impossible for Him to be held by it. The sense of this sentence seems to be that the pains of punishment were loosened when the Lord descended to the lower regions, that is, they were not able to touch Him at all. But if we look at the Greek authority, where it is written: Whom God raised up on the third day, loosening the pains of death through Him, just as it was not possible for Him to be held by it, it is clear indeed that He says that the pains of the underworld were loosened by the Lord, or of death, that is, through His descent to the lower regions the saints were freed from the places of the underworld, who, although they were in Abraham's bosom, that is, in the consolation of quiet rest, nevertheless were not entirely free from the pain of death or of the underworld. They did not yet deserve to see and enter the heavenly joys, until what was said through the prophet to the Lord was done: You also, by the blood of your covenant, have brought forth your prisoners from the pit where there is no water (Zech. IX). For if the saints in the pit of the infernal regions were utterly free from the pain of death, why does he say they were prisoners until they were brought forth by the blood of Christ? He therefore loosed the pains of death through Him, just as it was impossible for Him to be held by it. For just as He Himself was immune from the power of death, so He was also powerful enough to rescue whomever He wanted from the dominion of death.

Retractions on Acts