Well hello, John, and guests of this conference
on the work of the Holy Spirit. I'm so sorry that I'm not able to be with
you today in person, but at the same time I'm delighted to be able to be with you through
this particular medium. And I know there are lots of issues that we
are going to be addressing with respect to our understanding of the work of the Holy
Spirit among us. But I want to look specifically today at the
redemptive historical significance of Pentecost. I think most of us are aware that the Pentecostal
Movement of the twentieth century began at the Azusa Street Mission in Los Angeles and
for several decades the Pentecostal Movement was for the most part a movement that was
taking place outside of the main-line churches. But then about in the middle of the twentieth
century, the Pentecostal Movement spread and spread rapidly in and through the so-called
mainline denominations. We remember the outbreak of the Charismatic
Movement at Notre Dame University and also at Duquesne University showing its influence
within the Roman Catholic communion and it moved into the Presbyterian circles, Lutheran
circles, Anglican circles, Methodist circles, even Baptist circles where it met with this
extraordinary revival of interest in the gifts and the power of God the Holy Spirit. Now initially when the Pentecostal Movement
came into these various denominations, there were several attempts to assimilate its theology
and to the creedal positions of the various denominations. So the Presbyterians developed their Charismatic
Theology, the Lutherans their Charismatic theology, and so on. But as the Movement increased and developed,
there became a similar development of theology and theological reflection among neo-Pentecostals. And so what emerged what has been called a
neo-Pentecostal theology. Now with respect to that theology, it was
not, or is it now, monolithic. Not everybody in the Charismatic Movement
shares exactly the same theological understanding of it. Yet at the same time, there are some basic
ingredients that have become pretty much central to neo-Pentecostal theology. And I'm not going to deal with all of them
today. But one of the most significant aspects of
the emerging Charismatic Theology was the idea that it is normal or even normative for
people to have what is understood as the baptism of the Holy Spirit after their conversion. It is admitted that some people can have conversion
or regeneration simultaneously with the so-called second blessing, or the baptism of the Holy
Spirit. But in the main, the usual, normal process
is understood to have some kind of time differential between conversion or regeneration and the
receiving of the baptism of the Holy Spirit. Now it's that particular point that I want
to address today because I think the fundamental weakness of neo-Pentecostal, or Charismatic
theology is that in my opinion its view of Pentecost is too low and that it's understanding
of the significance of Pentecost in redemptive history differs from the Apostles understanding
of that experience. Now one thing I hope we all agree on is that
the baptism of the Holy Spirit may indeed be distinguished from the work of the Holy
Spirit in regeneration. It may also be distinguished from the indwelling
work of the Holy Spirit, and also distinguished from that process of sanctification by which
synergistically we work together with the Spirit of God in our progress of being conformed
to the image of Christ. And so the significance of the baptism of
the Holy Spirit has to do principally with the Holy Spirit's empowering Christians for
ministry. Before we go back to the Old Testament roots
of it, I want to remind you of the meeting that Jesus had with His disciples shortly
before His death and at one point He announced to them that He was going away and where He
was going they would not be able to go, at least not immediately. And when Jesus gave that announcement to His
people, they were forlorn indeed, they were devastated. Their hearts were broken, they couldn't stand
the thought of living in the absence of Jesus. And to allay their fears and to give some
consolation to them, our Lord said to them that it was expedient or necessary for them
that He depart because unless He departed, He would not be able to give to them the Holy
Spirit in the sense in which He was talking. And then again, before His departure, from
this planet, before His ascension, He told His disciples that they should tarry in Jerusalem
inasmuch as they would receive power and after they would receive power they were to be His
witnesses in Jerusalem, Judea, Samaria and to the uttermost part s of the earth. We also know that in the Upper Room, Jesus
gave His longest discourse on the Holy Spirit when He said that when He would leave, He
would not leave us comfortless, but that He would send along with the Father the paraclete
, or what the Old King James Version of the Bible translated as the Comforter. And there's a little problem with that use
of the term "Comforter" in translating the Greek parakletos because it goes back to earlier
English, indeed Elizabethan English, when the English language was more closely informed
by ancient Latin than it is today. And the translation "comforter" had its roots
in the Latin cum forte . So what Jesus was saying when He was saying,
"I'm going to send you a Comforter," what the King James called the Comforter, was that
He was saying I'm going to send you the One who will come with strength. You know, we say a person may have a particular
strength and we call it his forte and the use of the term forte is familiar to those
of you who are engaged in music. You know, that little "f" or the double "ff"
stands for forte, it means you play it with strength and with power. And so what Jesus was saying is, I'm not sending
the Holy Spirit to dry your tears, to console you, to make you feel better after you've
been beaten up by your adversaries, although He does that. Rather the promise of the coming Spirit was
for power and for strength. Now, when I talk about redemptive history,
I'm talking about that whole flow and progress of how God reveals Himself in history and
through history, in time and through time. And so we see certain developments of God's
self-revelation in the Old Testament. And in the Old Testament, of course, the only
way a person could be a believer was the same as today, they had to be born again of the
Holy Ghost. So the Holy Ghost was busily engaged in the
work of regeneration among the Old Testament saints, as long as indwelling them, and working
together with them for their sanctification. But what's the difference then between the
Old Testament situation and the New Testament situation with respect to Pentecost? Well in the Old Testament, what we call the
Charismatic endowments of power was only given by God selectively to isolate individuals,
like the prophets when the Spirit of God would come upon them, or the Judges when they needed
extraordinary power as Samson did to slay the Philistines. So the Spirit of the Lord would come upon
them. And surely the most clearly Charismatically
endowed person in the Old Testament was Moses. Moses' strength was not inherent in Moses
himself, he hardly even lifted his arms without the help of Aaron and Hur, but rather Moses'
miracles and Moses' leadership was worked out through this extraordinary endowment of
the empowering of the Holy Ghost for his task. And keep in mind also, that Moses is called
the mediator of the Old Covenant, anticipating the mediator of the New Covenant who is even
more heavenly endowed by the Holy Ghost, namely our Lord Jesus Himself. Well, there came the point in Moses' ministry
where he could hardly bear the burden any longer. His father-in-law, Jethro, who inquired about
all of those things that Moses was involved with rebuked Moses, telling him that he was
trying to do too much with too little and advised him to get help for the leadership
of the nation of Israel. And we know that Moses wrestled with God and
He said, "These people are complaining day and night, they want to go back to Egypt,
they want to eat their leeks and their garlics and their onions, they're sick and tired of
the manna, they have manna for breakfast, manna for lunch, manna for a midnight snack,
sautéed manna, fried manna, broiled manna, popped manna. Whatever they could do to change the taste. And so Moses had enough of it and he said
to God, "If you love me at all, kill me now cause I can't bear with these people anymore." Well God had a different idea. Instead of killing Moses as Moses requested,
what God told Moses was this, He said, "Select for yourself seventy men whom you know to
be elders of Israel and I will take of the Spirit that is upon you and distribute it
to those seventy elders." And we have the record of that in the eleventh
chapter of the book of Numbers. And we read, "So Moses went out...this is
verse 24...and told the people the words of the Lord and he gathered the 70 men of the
elders of the people and placed them around the tabernacle. Then the Lord came down in the cloud and spoke
to him and took of the Spirit that was upon him and placed the same upon the 70 elders. And it happened that when the Spirit rested
upon them, that they prophesied, though they never did so again." But then this interesting quirk occurs in
the narrative where we read in verse 26, "But two men had remained in the camp. The name of the one was Eldad and the name
of the other Medad. And the Spirit rested upon them and they were
among those listed but who had not gone out to the tabernacle and yet they prophesied
in the camp. And a young man ran and told Moses and said,
"Eldad and Medad are prophesying in the camp." I like the Old King James Version, "Eldad
and Medad do prophesy in the camp." Now that's a serious matter. And so now Joshua comes and observes what's
going on and he's livid because he assumes that this diffusion of the spiritual power
that had been solely the province of Moses and is now being intimidated by these other
70 was some kind of uprising on the part of the 70 where they were trying to arrogate
to themselves power and authority that belonged only to Moses. And so hear what Joshua said. "Joshua, the son of Nun, Moses' assistant,
one of his choice men answered and said, 'Moses, my lord, forbid them.'" Now Moses answered to Joshua is of great importance
to our understanding ultimately of Pentecost because Moses said, "Are you envious for my
sake, Joshua? Would to God that all of God's people would
be prophets and that He would put His Spirit upon them." You see what he's saying is you're jealous
for my sake, Joshua? Don't be, rejoice that God has now broadened
the outpouring of the Spirit to these 70. I wish, Moses was saying, it was far broader
than that. I wish that He would pour out His Spirit on
every member of the house of God and that all of God's people would be prophets." But, of course, at this point in history,
for Moses this was only a hope, this was only a prayer, a sign, a wish for the future. But that wish that was expressed by Moses
became a specific prophecy later by the prophet Joel when he said in his book in chapter 2,
verse 28, "It shall come to pass afterward that I will pour out My Spirit on all flesh,
your sons and daughters shall prophesy, your old men shall dream dreams, your young men
shall see visions, and also on my men servants and on my maid servants I will pour out My
Spirit in those days." So, you see, what was first a prayer or a
wish now becomes a prophecy. But it's still a prophecy for the future. Now we fast forward to the book of Acts and
we get to chapter 2 where we have the record of the original Pentecost. We read in the first verse of chapter 2 of
the book of Acts these words, "When the day of Pentecost had fully come, they were all
with one accord in one place, and suddenly there came a sound from heaven as of a rushing
mighty wind and it filled the whole house where they were sitting, and then there appeared
to them divided tongues as of fire and one sat upon each of them and they were all filled
with the Holy Spirit and began to speak with other tongues as the Spirit gave them utterance." "Now those who were observing outside of the
Jewish community thought they were witnessing some kind of drunken orgy and that these people
were just out of their minds with drunkenness. And Peter stood in the midst and said, 'Men
of Judea, and those of you who dwell in Jerusalem, let this be known to you and heed my words,
these are not drunk as you suppose since it's only the third hour of the day, (nine o'clock
in the morning), but this is that that was spoken by the prophet Joel.' Then Peter cites that reference in the prophecy
of Joel and expounds upon it. And so the apostolic interpretation of the
Day of Pentecost in the first instance was that it was a fulfillment of that prophetic
utterance by Joel. And notice in passing that those who were
gathered on that occasion were gathered because it was a Jewish feast and it was Jewish believers
who were assembled on that occasion. And notice that when the Spirit fell on Pentecost,
that all of the Jewish believers who were there received this endowment from God. So it wasn't that some people received it
and some didn't. There was no question of haves and have nots
among the Jewish believers. Now, I will say at this point, that Pentecost
fell upon people who had been believers and now are receiving the baptism of the Holy
Ghost. And so you can see how some of our Pentecostal
friends would draw from this text the idea that it's normal to believe first and then
receive the baptism of the Holy Ghost, unless we understand that Pentecost has a special
significance in redemptive history. This is not a description of what takes place
normally in everybody's life throughout the ages, but it is a description of an event
that was of momentous importance in redemptive history where God pours out His Spirit upon
the whole church in fulfillment of the prophecy of Joel. Now let me just back up for just a second
and say, now when we look at the book of Acts, the book of Acts in its literary structure
tends to follow the Great Commission given by Jesus. Jesus said, "Go and wait in Jerusalem till
you have received power, then you shall be My witnesses...where?...Jerusalem, Judea,
Samaria, the uttermost parts of the earth." And so, the book of Acts traces the early
churches missionary movement in concentric circles beginning in Jerusalem, going to Judea,
going to Samaria, to Galilee, and to the Gentile world with the missionary travels of the Apostle
Paul. Now there's two things I want us to see at
this point. One is at this time in redemptive history
in terms of the relationship of the Jewish community and other people, there were four
distinct people groups about which the Bible was concerned in terms of where they fit in
the history of redemption. You know that the tabernacle and the Temple
were built in such a way that there was a certain section of it in which only Jewish
people could go but there was also a court for the Gentiles and so on. But the four people groups of which the book
of Acts was concerned were the Jews, the God-fearers, the Samaritans, and the Gentiles. And I think most of us are aware of at least
three of those four. We're all aware of the historic antagonism
that existed, they went back to intertestamental days between the Samaritans and the Jews and
that the Jews had no dealings with Samaritans. We all know about the distinction between
those who were Jews, those who were not Jews, namely the Gentiles. Samaritans were of a mixed heritage, part
Gentile, part Jew. But there was a fourth group that was very
important and that group was called the God-fearers. And the God-fearers were, for the most part,
Helenistic Greeks who had converted to Judaism. They believed in Yahweh, the God of Israel. They embraced the teaching of Judaism. But they were not fully included in the Jewish
community because they were Jews in every respect except one, they had not submitted
themselves to circumcision. So they were kind of half-way in the community. So when the New Covenant comes along, the
question is where do the God-fearers fit? Where do the Samaritans fit? Where do the Gentiles fit? Because the initial group of converts were,
for the most part, Jews. But as the gospel expands through the book
of Acts, we see the outrage to the Samaritans, to the God-fearers, and to the Gentiles. And what we have strikingly in the book of
Acts is not one Pentecost experience, but four. There are four events recorded for us in the
book of Acts in which the outpouring of God the Holy Spirit is visited on certain people. And let's take a look of those, if we can. In the eighth chapter of Acts, we have the
record of what happened among the Samaritans. We read in verse 14, "Now when the Apostles
who were at Jerusalem heard that Samaria had received the Word of God, chiefly through
the missionary outreach and preaching of Philip, they sent Peter and John to them." So we see that the Jerusalem church gets wind
of what's going on in the missionary activity in Samaria, surprising as it may have been,
so they send Peter and John to investigate to see what's going on. "And when they had come down, they prayed
for them that they might receive the Holy Spirit for as yet He had fallen on none of
them. They had only been baptized in the name of
the Lord Jesus. Then they laid hands on them and they received
the Holy Spirit." So there was a mini-Pentecost among the Samaritan
believers. They had received the water baptism, but they
hadn't received the baptism of the Holy Spirit until Peter and John laid hands on them and
then when that happened, they received the Holy Ghost. And you see then this mini-repetition of Pentecost,
especially for Samaritans. Then we go even further to the tenth chapter
of the book of Acts where we have the record of Peter's encounter with Cornelius and with
the God-fearers where we read in chapter 10, I'll start at verse 44 and read through 48,
Peter had been preaching to this fellow Cornelius, a God-fearer and to his household. And in verse 44 we ready, "While Peter was
still speaking these words, the Holy Spirit fell upon all those who heard the Word and
those of the circumcision who believed were astonished as many as came with Peter because
the gift of the Holy Spirit had been poured out on the Gentiles also, for they heard them
speak with tongues and magnify God." Now listen to what Peter's response was to
this particular phenomenon. "And Peter said, 'Can anyone forbid water
that these should not be baptized who have received the Holy Spirit just as we have?' And he commanded them to be baptized in the
name of the Lord and they asked him to stay a few years...a few days." And then we jump down, if we may, to verse
13, "Send men to Josha...to Joppa and call for Simon whose sir name is Peter, who will
tell you words by which all of you and your whole household will be saved. And as I began to speak," this is Peter giving
his account of it, "the Holy Spirit fell upon them as upon us at the beginning. Then I remembered the Word of the Lord how
He said, 'John indeed baptized with water, but you shall be baptized with the Holy Spirit.'" Now here's the conclusion of the significance
of this extension of the baptism of the Holy Spirit to the God-fearers. "If therefore God gave them the same gift
that He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand
God? And when they heard these things, they became
silent and they glorified God saying, 'Then God has also granted to the Gentiles repentance
to life.'" This is Pentecost number three. And in the case of the first Pentecost, all
of the Jews who were assembled who were believers received the baptism of the Holy Spirit. Among the Samaritan believers, all of the
believers who were assembled there received the baptism of the Holy Spirit. Now here Cornelius says all of the God-fearers
who were assembled received the baptism of the Holy Spirit. Now the conclusion that was wrought by Peter
and the rest of the Apostles in Jerusalem was not a theology of have and have not, or
a theology of separation temporarily between conversion and receiving the empowerment by
the Holy Spirit. The significance they see in the narrative
is the obvious significance is if God does to them what He did to us on the day of Pentecost,
then we must receive them with all rights thereunto appertaining with full membership,
full citizenship into the church without there being second-class Christians. So that now the church is made up not just
of Jews, but of Jews, Samaritans and these particular Gentiles known as the God-fearers. Well what about the ungod-fearing Gentiles? The ones who are far-removed from the Kingdom
of God? Those who in the Old Testament were considered
unclean pilgrims and sojourners foreigners to the Covenant? Well to understand what happens to them, we
have to fast-forward to chapter 19, where in chapter 19...we'll begin at the first verse
"As it happened while Apollos was at Corinth that Paul having passed through the upper
regions came to Ephesus and finding some disciples, he said to them, 'Did you receive the Holy
Spirit when you believed?' And they said to him, 'We have not so much
have even heard of the Holy Spirit.' And he said, 'Well then to what then were
you baptized?' And they said, 'Into John's baptism,'...meaning
John the Baptist...Then Paul said, 'John baptized indeed with the baptism of repentance saying
to the people that they should believe on Him who would come after Him, that is on Christ
Jesus.' So when they heard this, they were baptized
in the name of the Lord Jesus and when Paul laid hands on them, the Holy Spirit came upon
them and they spoke with tongues and prophesied. And the men were about twelve in all." And again we see a temporal separation between
the conversion of the Ephesians and their reception of the empowering gift of the Holy
Spirit. But all of the Ephesians who were there that
day received the Holy Ghost and were empowered for ministry. So do you see that all four people groups
about which the first century church was concerned received their own Pentecost, as it were,
because the point of Pentecost was to endow not some, not a few select taken out of the
whole body of Christ, but that all members of the body of Christ would be now endowed
for ministry by the power and the presence of the Holy Ghost. So you have Pentecost at Jerusalem, you've
got Pentecost in Samaria, you've got Pentecost with the God-fearers, and now with the Ephesian
Gentiles. Now how does that play in the New Testament? Well we know that the church that Paul established
in Corinth was a church that had chronic problems with dealing with the Holy Spirit and particularly
with the gifts of the Holy Spirit. So Paul had to write to them not only once
but twice to try to deal with this immature first-century congregation. Clement of Rome at the end of the first century
wrote another letter to the Corinthian church exhorting them to go back and read Paul's
letters because they still hadn't cleaned up that mess that was in Corinth. But when Paul was dealing in his instructions
with the Corinthian church, he writes these words to them in chapter 12 of 1 Corinthians. After he talked about different gifts that
are distributed by the Holy Spirit, he says in verse 12, "For as the body is one and has
many members, but all the members of that one body being many are one body so also is
Christ. For by one Spirit we were all baptized into
one body, whether Jews or Greeks, slaves or free and have all been made to drink into
one Spirit." So we are not many, we are not one member,
but many. And here Paul again speaks of the universality
of the Spirit's empowering of every believer. That's the significance of Pentecost. Now, before we finish this section, let me
take you to the epistles, to Ephesians chapter 3...excuse me, chapter 2, where Paul in dealing
with his teaching about the nature of the New Testament church, again addresses this
issue that threatened to divide the first-century church. And the issue was, what place, what role do
the Gentles have in the body of Christ? And with it, the same question with respect
to the Samaritans, "And the God-fearers?" We know that this issue became so great that
it provoked the calling of the first ecumenical council, the Council of Jerusalem that is
recorded in Acts 15. But now Paul again is to unfold for us his
doctrine of what he calls the mystery, the Musterion is the word that he used, that he
develops in his epistles most notably in his letter to the Colossians and his letter to
the Ephesians. Now when he talks about mystery, he's not
talking Alfred Hitchcock or some kind of mystery novel, Who Done It, that sort of thing. But rather he defines a Musterion a mystery
as something that once was hidden to a degree but now is made clear and made manifest. In the Colossian epistles he said, "The mystery
is that which was once hidden but now made manifest, namely Christ in you in the Gentiles,
the hope of glory." The mystery is this, that the Covenant people
of God now include both Jew and Gentile, Greek, slave, free, man, woman, all these different
types of people. And here's how Paul articulates that concept
in Ephesians. "Therefore remember that you...he's writing
to the Ephesians...who were once Gentiles in the flesh who were called uncircumcision
by what is called the circumcision made in the flesh by hands, that at that time you
were without Christ, you were aliens from the common wealth of Israel, strangers from
the covenants of promise, having no hope and were without God in the world. But now in Christ Jesus you who were once
far off have been brought near by the blood of Christ. For He--that is Jesus--He Himself is our peace,
He was made both one and has broken down the middle wall of separation, having abolished
in His flesh the enemy, that is the law of commandments, contained in ordinances, so
to create Himself one new man, a new humanity from the two, making peace that He might reconcile
them both to God in one body through the cross, therefore putting to death the enmity and
He came and preached peace to you who were afar off and to those who were near. For through Him, through Christ, we both have
access by one Spirit to the Father." This is a Trinitarian work. "Now...he says...we both have access by Christ
in the Spirit to the Father." Then he goes on, "Therefore you're no longer
strangers and foreigners, but fellow citizens with the saints and members of the household
of God." This all happened, this fulfillment and unveiling
of the mystery of Christ and the Gentles, the hope of glory, this all happened initially
with the outpouring of the Spirit upon Jew, on Samaritan, on God-fearer, and on the Gentile. And so my concern, as I said at the beginning
with my Charismatic friends who put so much emphasis on Pentecost is that they have a
low view of Pentecost because they see Pentecost as not being something that signaled an outpouring
of God on all Christians. Well they believe that all Christians can
have it, all Christians should have it, and they labor to convince others, Christians,
and they believe are believers but don't have the outpouring of the Holy Spirit, though
they have the zeal, they miss the point...that the pouring of the Spirit is to every Christian
so that every Christian has been empowered by God. If indeed you're regenerated by the Holy Ghost,
you have been gifted by the Holy Ghost. And every one of us (has been?) called to
participate in the Great Commission and to engage in the Great Commission but we've been
empowered for ministry to take the message of Christ to the entire world. Let's pray. Father, we thank You that You have come by
Your Spirit to us with strength and have given us the power to fulfill that mandate to go
into the whole world beginning in Jerusalem, Judea, Samaria and then the uttermost parts
of the earth, knowing that You have equipped us by Your Spirit for that ministry. We thank You that that gift is given to each
who is in Christ. Amen.
