IBS Seminar 3:
Acts 2 Pentecost

Objectives: To understand the ministry of the Holy Spirit on the Day of Pentecost, historically and theologically.

1. The Event of Pentecost (2:1-13)

1.1 Pentecost: The Historical Context
1.2 Pentecost: The Theological Purpose

1.3 Pentecost: The Universal Experience

2. The Explanation of Pentecost: Peter's Sermon (2:14-41)

2.1 The Method Peter Adopted

2.2 The Message Peter Proclaimed

2.2.2 Peter Convinces them concerning Jesus Christ (2:22-36)

2.2.3 Peter Challenges them to a Personal Response (2:37-41)

Man's problem is sin and guilt
Peter's call is for separation and repentance
God's promise is salvation and the gift of the Holy Spirit

2.3 The Miracle Peter Witnessed (2:37-41)

3. The Experience of Pentecost : The Spirit-Filled Church (2:42-47)

3.1 Instruction
3.2 Fellowship
3.3 Worship
3.4 Evangelism


IBS Seminar 3:
Acts 2 Pentecost

Much of what we are going to examine in this lecture would, in a previous generation, have been regarded as axiomatic, self evident truths, yet which today however can no longer be assumed. There is much that is being taught about Pentecost today which is at best superficial, and at worst, simply heretical. I want to examine the meaning of Pentecost under three headings: the Unique Event, the Unquestionable Emphasis and the Universal Experience.

1. The Event of Pentecost

1.1 Pentecost: The Historical Context
Pentecost marked the birth of the Church, born in but out of Judaism.
We all have birthdays but these actually only commemorate the first birth day. So it is with Pentecost. The meaning of Pentecost will remain hidden until we note the similarities between Moses and Jesus, between Mount Sinai and Mount of Olives, between the giving of the law and the giving of the Spirit, between the first and the second covenants. Both Moses and Jesus ascended to meet with God the Father. God's people were told to wait for their return. While Moses was absent the people disobeyed and 3000 were slain, while Jesus was absent His disciples obeyed and 3000 were saved. The events of that first Pentecost when the Lord gave the Holy Spirit to the Church were as unique as the Day Moses brought the Law of God under the First Covenant. Not only is there a link between the two covenants, we must be careful also not to drive a wedge between Good Friday and Pentecost. To believe or teach that Pentecost is a continuous or repeatable event, corporately or individually is as misguided as to teach that the Jesus is still suffering on the cross. You cannot separate Pentecost from the cross, the resurrection, or the ascension of the Lord Jesus Christ. Without the Cross there would have been no Pentecost. These four historical events were unique and unrepeatable.

I have to say that reports in recent months of a certain London church claiming "We are seeing the fire of God come upon people again" are at best misleading and at worst heretical, on a par with the error of Rome in teaching transubstantiation. In my reading of Church history, I have not found similar instances of a roaring wind associated with tongues of fire resting on people as occurred on the Day of Pentecost. Nor should there be because Pentecost was a unique event. When we bury the true meaning of Scripture beneath our own interpretations, God is not glorified, Christians are deceived and the world mocks. Its all very well equating the sign of tongues today with Pentecost but what about the roaring wind and the flames of fire?

It is as inconsistent as to believe Mark 16:17-18, applies to us today.

I have never met anyone who genuinely believes those verses apply to us today. Surely it is a little inconsistent to want to drive out demons and speak in tongues but neglect the snakes and deadly poisons, or the 100% success rate in healing the sick. We hear a lot of talk these days about "signs and wonders." The term "Signs and Wonders" is used very carefully in Scripture to denote the ministry of an Apostle or his delegate. Parallels with the ministry of Moses and Aaron are striking (Exodus 7:3; Deuteronomy 6:22, 34:10-11; Psalm 105:26-27). You do not find the term used generally of the ministry of ordinary church members. On the Day of Pentecost there were indeed great signs and wonders, but not the kind that hit the news today.

"The sign was the boldness of the public confessions. The wonder was planted into the heart of those who watched the torturing and asked, "What god do these people worship that they would be willing to stand and proclaim him through all this?" (McHale p.37)

Some of the bystanders initially thought the disciples were drunk. They were not. It is novel and mischievous of some today to claim that the Apostles actually displayed drunken behaviour. The text says no such thing.

The Scriptures make that clear. The text says they were speaking about God in known languages, articulately, not roaring like animals. Furthermore it says they were standing up not rolling on the floor. The biblical text shows that the only sign which could have given rise to this accusation was an eagerness and boldness on the part of the Apostles to publicly proclaim the message of Jesus Christ. This was preached in clearly understood languages.

Those who ridiculed the Apostles with the accusation that they were drunk, were hearing the Gospel and rejecting it. Their criticism was the excuse of a guilty conscience and quite unfounded. It is crass nonsense to try and justify some of the phenomenon witnessed in churches today with the events that first Pentecost. It is to confuse a blessing with a curse, for Pentecost was as much a curse as a blessing. It was the supernatural ability of unschooled fisherman to speak other known languages, boldly with no fear, that aroused scepticism. It is not surprising that these mockers should scoff. Some of these same people had demanded the death of Jesus a few weeks earlier, and cried out "Let his blood be upon us" (Matt 27:25). No wonder Isaiah who gave us such a moving picture of the Suffering Servant, also foresaw that the Day of Pentecost would be a sign of judgement on Israel as much as a sign of blessing on the Gentiles.

That is why Peter could not stand by and allow people to scoff at what God was doing. He could not allow people to misunderstand Jesus or misrepresent the Holy Spirit. They must understand what they had done to their Messiah. For Pentecost was a sign of great blessing but also awesome judgement.

Pentecost was a unique historical event because it was the birth day of the Church. Made possible only through the death and resurrection of the Lord Jesus Christ. Pentecost - the unique event.

1.2 Pentecost: The Theological Purpose

Why was the Holy Spirit given at Pentecost? Jesus gives three specific reasons in John 16:8-15.

1.2.1 To Convict the World of Sin, Righteousness & Judgement 16:8-12

The primary place in which the Holy Spirit operates is not the church but the world. Unseen, unheard outside the consciences of unbelievers, breaking up hard ground so that they are ready to receive the seeds of the word of God, as it is scattered. The Holy Spirit convicts the world of sin.

1.2.2 To Guide Believers into all Truth 16:13
When believers are led into teaching or practice inconsistent with the Scriptures, one thing is clear, they are not being led by the Holy Spirit. It is as simple as that. The Holy Spirit convicts the world of sin, and guides believers into the truth.

1.2.3 To Glorify Jesus 16:14
The Holy Spirit's ultimate purpose is to glorify Christ (John 16:14-15). He doesn't draw attention to Himself. There is no competition for glory in the Triune God. Any individual, church or organisation that is truly filled with (i.e.., controlled and empowered by) the Holy Spirit will glorify Christ, and not focus on the Holy Spirit Himself. How would the Holy Spirit glorify Jesus?

How do we glorify Jesus? By sharing what we know of Jesus with those who don't. Three reasons - to convict the world of sin, to guide believers into the truth and to glorify Jesus. These three reasons are summarised in Jesus final words to the disciples in Acts 1:8

Notice Jesus does not say the Holy Spirit was given to aid worship services. This He does, but this was not the primary reason He came. The Holy Spirit was given primarily that we glorify Jesus, to enable us to draw attention to Jesus, among those who do not yet know God. Why? Because Jesus is the sole mediator between God and the world. The Holy Spirit came to make Jesus known so that others might come to know the Lord God, and we are His hands and feet, his ears and lips. The gifts of the Spirit are therefore not toys to be played with but spiritual abilities to work with, given to equip the Church so that we can reach out to help others.

The unquestionable emphasis of Pentecost is evangelism - the proclamation of the Gospel. That is what occurred on the Day of Pentecost.

The Holy Spirit was not given primarily to inspire worship but to impel evangelism. People heard the good news of Jesus Christ in their own language. After that day, those who heard the good news in their own language returned to their own countries to share Jesus with their own people. That is why we are here today.

1.3 Pentecost: The Universal Experience

Read Acts 2:1-4. It is important that we distinguish between the terms Baptism and Filling.

1.3.1 Baptism in the Spirit
The Day of Pentecost was a unique historical event when the Holy Spirit came to indwell and never leave the Church of Jesus Christ for the first time. His motivation to lead people to Christ, to glorify Christ and make Him known. The baptism of the Holy Spirit is that work by which every believer is baptised (placed or immersed) into the Body of Christ at the moment of conversion. There are only seven verses in the whole Bible that speak of the baptism of the Spirit. Matthew 3:11, Mark 1:8, Luke 3:16, John 1:33, Acts 1:5 and Acts 11:16 all record the (same) promise of John the Baptist and Jesus that all believers would one day be baptised by the Holy Spirit (or "in" or "with" the Holy Spirit: the Greek word can be translated in all these ways). This baptism of the Spirit first took place in Acts 2:1-4 (compare this passage with Acts 1:5 and 11:16). The only other verse on this subject, I Cor. 12:13, most clearly defines the baptism of the Spirit. It is that work of the Spirit by which a believer is placed into (or immersed in or identified with) the Body of Christ, the Church, which is the invisible, universal association (or community or fellowship) of all true believers in Christ. Many of the Christians in Corinth were carnal, as can be seen in the many problems in that church which Paul addresses in the letter: divisions and factions, toleration of sexual immorality, lawsuits against each other, abuse of Christian liberty, appalling behaviour at the celebration of the Lord's Supper, doctrinal confusion about headship, spiritual gifts and the resurrection, etc.

These believers were not walking in the fullness of the Holy Spirit, but rather walking in the flesh (Gal. 5:16-23). Also, some in that church no doubt had been only recently converted when Paul's letter reached Corinth. Surely there were also some believers in that church who were living God-honouring lives. But irrespective of their spiritual condition as Christians, Paul says that every single one of them had been baptised with the Holy Spirit. Paul wrote this letter to the Corinthians some time after he had been there and therefore could not possibly have known every person in that church personally. Hence, we can be sure that Paul is teaching here that the baptism of the Spirit is something that every Christian has experienced, which can only mean that it happens at the moment of salvation. Some however say we need to be "Baptised in the Spirit" subsequent to conversion, to have our very own personal Pentecost. If this is so, I find it hard to understand how the Church could survive and grow for 1800 years before the rise of Pentecostalism, for it was not until the late 19th Century that "Baptism in the Spirit" came to be understood in the sense of a spiritual crisis subsequent to regeneration. Such novel teaching is contrary to Scripture and tradition, and an example of how Christians have read back into Scripture a false interpretation of their experiences. 1 Corinthians 12:13 is the theological interpretation and application of Pentecost to all believers after that momentous event. "By the one Spirit we were all baptised into one body"

That declaration is universal and in the past tense, describing the unique event of Pentecost. Similarly, according to Romans 8 you cannot be a Christian without the indwelling of the Holy Spirit. His presence assures us of our permanent adoption as children of God. The two-stage experience of the believers in Acts 2 was unique, as they made the historic transition from the Old Covenant to the New Covenant. It was not the normal pattern for believers in the first century, nor in succeeding generations. No where in Scripture are Christians commanded to be baptised in the Spirit, or to seek the baptism of the Spirit as some kind of post-salvation experience. The Bible always relates the baptism of the Holy Spirit as information we should know and believe and act upon, not as an instruction to obey. The truth that the Christian is in Christ (placed there by the baptism of the Holy Spirit) is very prominent in the New Testament and believing this truth is a key to spiritual growth and maturity. (See especially Eph. 1:1-13 and 2:6-13, as well as II Cor. 5:21; Rom. 6:3-4, 8:1; Col. 1:13-14, 2:9-11; etc.)

There are other words in the New Testament which are synonymous with the being indwelt of the Holy Spirit and are used to describe this initiatory, salvation experience, as can be clearly seen in the context of the following verses. These are very important to study, because many Charismatics and Pentecostals frequently use these terms to describe post-conversion experiences for Christians. In so doing they are distorting the plain teaching of the Word of God, and in the process confusing Christians and opening them up to counterfeit spiritual experiences. Those other terms, which are synonymous with being indwelt with the Holy Spirit, are:

"receiving" the Holy Spirit Acts 2:38, 10:47 (cf. 11:15 & 15:8-9), 19:2,4; I Cor. 2:12; Gal. 3:2. (Acts 8:15-19 is an unusual exception that is not normative for Christians today.

Tthe Holy Spirit was "poured out" Acts 10:45; Rom. 5:5.

the Holy Spirit "fell upon" Acts 10:44, 11:15 (compare 10:47). (Acts 8:16 - see above.)

the Holy Spirit "came upon" Acts 19:6 - compare above under "receiving." These were disciples of John the Baptist; they were not yet true born-again Christians.

Note: These are all the occurrences of these key words related to the Holy Spirit in the Greek New Testament. We conclude then that like the indwelling of the Holy Spirit, no Christian in the New Testament is ever recorded to have experienced these works (or one work, variously described) of the Spirit more than once. Also, these workings of the Holy Spirit are never experiences that Christians are commanded to seek. The Holy Spirit is poured out on, falls upon, or comes upon every believer only once, at the moment of salvation. This is not a repeated experience for believers (for revival or renewed power in their life and ministry), according to the New Testament. So for Christians to pray for the Holy Spirit to "come upon them" or to "be poured out upon them" is to speak in an unbiblical manner. Furthermore, seeking the "anointing of the Holy Spirit" (made popular in the Toronto Movement) is a totally unbiblical concept. There are only two places in the New Testament where the term "anointing" appears in relation to Christians, and both describe it as part of the conversion experience. In II Cor. 1:21-22 it is a past experience connected to the sealing and indwelling of the Holy Spirit. In I John 2:20 & 27 and (as the context indicates and as most commentators agree) the term clearly refers to the gift of the indwelling Holy Spirit given to every believer at conversion. Likewise, the notion of "taking another drink of the Holy Spirit" (as Rodney Howard-Browne and others in the Toronto Movement say) is also biblical nonsense. The metaphor of "drinking" in connection to the Holy Spirit is only used in I Cor. 12:13, John 4:13-14 and John 7:37-39 (cf. John 14:16-17). In each case it is referring to a one-time experience, which happens at conversion (as can be seen by comparing these verses with others we have considered).

1.3.2 Filling of the Holy Spirit
Baptism and fullness are not the same thing in Scripture. Baptism is spoken of as a past tense event which began at Pentecost and occurs at our justification when we are declared right with God. Filling describes our continuous experience of sanctification as we are made right with God.

The Holy Spirit fills (empowers and controls) every believer who is "fillable," in other words, who has no known unconfessed sin and is yielded to His Lordship for effective service ( e.g. Luke 4:1; Eph. 5:18; Acts 2:4ff, 4:31, 6:3-10, 7:55ff, 9:17-22, 13:9ff). A careful study of Acts shows several important things about the filling of the Holy Spirit. The filling of the Spirit is both initiatory (i.e., it happens at new birth - Acts 2:1,4, 9:17, 10:44-5 (cf. 11:15-17, 15:7-9 & 2:1-4) and repetitive (e.g., Peter and the others are filled in Acts 2:4 and filled again in 4:31.)

It is initiatory, simultaneous with the baptism, the indwelling (or receiving) and the sealing of (or by or with) the Holy Spirit (Eph. 1:13-14), and it happens automatically to every believer at the moment of salvation, whether the believer "feels" it or not. This initial filling is not a work of the Spirit that necessitates the laying on of hands by another (ordained or unordained) Christian. A person at conversion does not need afterwards ( i.e. after trusting and receiving Christ) to say another prayer (or have someone else say a prayer for them) to be filled with the Holy Spirit. Likewise, repetitive fillings are automatic, provided that, as in conversion, the Christian is harbouring no known unconfessed sin and is surrendered, to the best of his understanding, to the lordship of Christ. If you are born again, there is no need for someone else to pray for you or lay their hands on you to be filled.

Second, the filling of the Spirit occasionally may be a momentous experience (e.g. Acts 2:4, 4:31, though these were actually very unique experiences associated with the birth of the Church). However, most often in the New Testament the "filling" describes a generally non-dramatic continuous lifestyle (e.g. Acts 6:3,5, 11:24, 13:52; Gal. 5:16-25; Eph. 5:18-6:4).

Third, the most frequent evidence of the filling of the Spirit, according to Acts, is bold evangelism and mission (Acts 1:8, 2:4-17, 4:8, 19-20, 31, 5:29, 6:5 & 9-10 & 6:15-7:2 & 51-55, 8:1-4, 8:29-39, 9:17 & 27, 10:19-45, 11:24, 13:2-4, 9 & 46, 16:6-7, 20:22-24). The filling of the Holy Spirit also produces peace in the midst of persecution and martyrdom (which came because of bold witness, 7:54-55) and guidance in decision-making (which was related to missions, 15:28). According to the Bible, the main evidence of the filling of the Holy Spirit is not speaking in tongues, prophesying, or raising your hands in worship. It is never associated in Scripture with rolling on the floor, or shaking or laughing uncontrollably, or making animal noises.

We gain the clearest understanding of the meaning of the word, "filling", by studying Eph. 5:18, where the filling of the Holy Spirit is compared and contrasted with being drunk. When a person drinks an alcoholic beverage, the drink itself only goes into the stomach. But from there its influence is spread throughout the whole body via the blood stream. It affects the drunk person's feelings, physical sensation and perception (eg. of pain, or moving objects), as well as his thinking, speech, and behaviour. In other words, the person's total life is influenced or controlled by the alcohol. Or put another way, the alcohol destroys the self-control that produces right behaviour.

In a similar way, and yet with totally different results, the Holy Spirit should be allowed to influence and control every aspect of our lives. But instead of destroying self-control, He actually stimulates and enhances self-control, which has been damaged by sin, so that we behave as Christ would have us to do (Gal. 5:22-23). The Holy Spirit wants us to allow Him to control and empower us, influencing every aspect of our day-to-day lives: our thinking, speech, behaviour and perception of reality. The word "filled" with the same meaning of 'controlled and empowered' is seen in Acts 5:17 and 13:45 & 52, where people are said to be filled with joy or filled with jealousy; that is, their whole life was dominated or influenced by joy or jealousy, as the case may be. Note carefully that the repetitive filling of the Spirit is not a matter of receiving the Holy Spirit over and over again, as a glass receives water every time it is filled. It is most misleading for Christians when on occasion Christian leaders have said that we need repeatedly to be filled with the Spirit, because "we leak." Such a metaphor distorts biblical teaching. Once the Holy Spirit indwells (and initially fills) the believer, He has promised that He will never leave (John 14:16-17; II Cor. 1:22; Heb. 13:5). Rather, the filling of the Spirit is a matter of allowing the Holy Spirit to once again take control of the throne of our lives, which we usurp when we sin. It is a matter of His control and strength being freshly unleashed in our lives and ministries.

In contrast to the indwelling and baptism of the Holy Spirit (where Christians are informed that they already have been indwelt and baptised by the Holy Spirit), Christians are commanded to be filled with the Holy Spirit. It is not an option for the believer. To refuse to yield to the sovereign gracious lordship of the Holy Spirit is to quench and grieve the Spirit, in other words, to sin.

Unlike the indwelling and baptism of the Spirit, the filling is not a one-time experience. The Greek verb "filled", in Eph. 5:18, is in the repetitive, continuous tense: "Keep on continually being filled" is the idea here. It may or may not be accompanied by immediate, dramatic results or an emotional sensation. Generally, it is not. The filling of the Spirit will, however, be seen in the believer's obedience to God's Word and increasingly Christ-like character demonstrated in the church, in the home and in society, and particularly in personal verbal witness for Christ (cf. Eph. 5:18-6:4 & Col. 3:16-17, also Acts. 1:8, 8:1-4, I Thess. 1:6-10).

Concepts closely related to the "filling" of the Spirit are "walking in the Spirit," (Gal 5:16-23) and "letting the Word richly dwell" in you (Col. 3:16). Walking in (or by) the Spirit is simply the day-to-day process of being continually filled, or submitted, to the Holy Spirit and directed by the Word of God. Other ways that the Bible expresses the concept of being filled with the Spirit (or allowing Jesus truly to be Lord) are:

* sanctifying Christ as Lord in your heart (I Pet. 3:15),

* presenting yourself to God as an instrument or slave of righteousness (Rom. 6:12-23) and as a living sacrifice (Rom. 12:1-2),

* abiding in Christ (Jn. 15:1-10),

* letting the love of Christ control you (II Cor. 5:14-17),

* walking by faith (Col. 2:6, II Cor. 5:5-7),

* putting on the new self (Eph. 4:19-26),

* taking up your cross daily to follow Christ (Matt. 16:24-25)

* living by faith in the Son of God (Gal. 2:20)

* working out your salvation (Phil. 2:12-13),

* standing in grace (I Tim. 2:1), and

* setting your mind on the Spirit (Rom. 8:3-8).

The term "to fill" is in the continuous present tense. It is universal and passive. The moment we trust in Christ Jesus, His Holy Spirit comes to take up residence in our lives. He fills and keeps on filling us as long as we allow Him to. When ever we want to go our own way however, He lets us.

When ever we ignore His voice in our conscience He lets us. When ever we think something, say something or do something that is wrong, He will convict us but He will let us go our own way. But at those moments He no longer fills our lives. We begin to lack His love and joy, We begin to lose His peace and patience, His kindness and goodness, His faithfulness and self control. How do you stay alive? By breathing. Exhaling the stale, inhaling the fresh. How do we continue to be filled with the Holy Spirit? Spiritual breathing.

By saying sorry for the past when I know I have done wrong. That is the exhaling. By thanking Him for our cleansing and forgiveness. That is the breathing in. Being filled with the Holy Spirit is as natural and necessary as breathing out stale bad air and breathing in clean fresh air.

When ever we say in the Creed "I believe in the Holy Spirit..." we are really saying we believe in the Living God who willingly enters my human personality, heart soul and mind and makes me more like Jesus.

2. The Explanation of Pentecost: Peter's Sermon

In Peter's sermon there is much to learn for those whose calling is to preach. Peter's sermon contains three parts: An introduction, the development and the application. Each of these parts carries a pronoun for its title.

The introduction explains "This" 2:16; the development proclaims "Him" 2:23; and the application concerns "you" 2:36. Here then is a model gospel address. The Book of Acts is a text book on gospel preaching. 22 speeches or sermons are recorded. Nine by Peter, nine by Paul and one each by Stephen, Philip, James and Ananias. Lets consider the Method, Peter adopted, the Message Peter proclaimed and the Miracle Peter witnessed.

2.1 The Method Peter Adopted
There is clear down to earth instruction here for all who would preach the gospel. Five important things to notice about Peter's preaching.

2.1.1 It was short and straight to the point
Peter's speech was vital and urgent with no unnecessary words, no pointless repetition (see 1 Corinthians 2:4). His sermon, as we have it recorded, consisted of 520 words. Notice also that it was directed to the mind, giving instruction; to the heart, producing enthusiasm; to the conscience, resulting in conviction; and to the will, leading to decision.

2.1.2 It was simple, plain and clear
All in the congregation could understand exactly what Peter was saying, for although he was proclaiming the great and glorious and 'new' message of the gospel, it was against the historical background with which his hearers would be familiar. It was a case of the masses of the people hearing Pater gladly (see Mark 12:37; 2 Cor. 3:12). He also spoke clearly and loudly.

2.1.3 It was instructive and informative
Peter's preaching was not merely 'emotional evangelism'. As a matter of fact, there is no such thing mentioned in the New Testament, though there is much of it today. In the NT the appeal of the gospel is always an appeal to the mind, the heart, the conscience and the will (see Isaiah 1:18). The great need today is for teaching evangelism because most people are not familiar with the redemptive story of the Bible, they don't know enough about Jesus in order to respond to the gospel. God commands this kind of evangelism (Acts 5:42) and because of man's need of being taught the truth (see 1 Cor. 2:14).

2.1.4 It was scriptural
Paul's injunction to Timothy was to 'preach the Word' - look up 2 Timothy 4:2 and Peter certainly did here. 200 words in his sermon - nearly half - are words quoted from the Old Testament. His sermon was full of the prophetic word. This was a convincing method of preaching - to show that all fulfilled prophecy has been literally fulfilled. Preaching today must scriptural.

2.1.5 It was bold, fearless and without apology
This was a distinctive characteristic of NT preaching. It was delivered with holy boldness and without fear of the consequences (see also Acts 7:51-60). The method he adopted.

2.2 The Message Peter Proclaimed
This is clearly stated in 2:36 "Jesus... both Lord and Christ." Peter did not preach religion, a religious system or even a creed, but he preached a living Person, the Person of God's own Son and the work which He accomplished for guilty men and women. He preached the mighty acts of God; what God had done in His Son for the salvation of men and women.

2.2.1 Peter Corrects their view of the Holy Spirit (2:14-21)

2.2.1.1 He appeals to their logic (2:14-16)
2.2.1.1 He appeals to their legacy (2:17-21)

2.2.2 Peter Convinces them concerning Jesus Christ (2:22-36)

2.2.2.1 He Preached His Incarnation (2:22) Jesus was both God and man, for He was the man "approved of God", a phrase indicating his deity.

2.2.2.2 He Preached His Crucifixion (2:23) Both divine sovereignty and human responsibility are stressed. Our Lord was born to die. His death was no accident. It was purposeful (1 Peter 3:18).

2.2.2.3 He Preached His Resurrection (2:24) In verses 24 and 32 Peter showed that this was predicted in the Old Testament scriptures (2:25-28). This was always the great emphasis of apostolic teaching and preaching (see Psalm 16:8-11 and Acts 17:18).

2.2.2.4 He Preached His Ascension and Exaltation (2:33, 36) What a triumphant conclusion that was to a great sermon. Thank God we proclaim a living and glorious Lord (compare John 20:17; Acts 1:9-11, Ephesians 4:8-10 & Hebrews 7:25). Peter corrected their view of the Holy Spirit, Peter convinces them concerning Jesus Christ and,

2.2.3 Peter Challenges them to a Personal Response (2:37-41)

2.2.3.1 Man's problem is sin and guilt
2.2.3.2 Peter's call is for separation and repentance
2.2.3.3 God's promise is salvation and the gift of the Holy Spirit
The method Peter adopted, the message he proclaimed.

2.3 The Miracle Peter Witnessed (2:37-41)
As a result of Peter's preaching many who heard him were 'cut to the heart' (2:37) and believed. About 3000 people were converted, declared their allegiance to the Lord Jesus by being baptised, and began to live differently.

3. The Experience of Pentecost
The day of Pentecost marked the birth of the Church. What is the community of Jesus like when the Holy Spirit is present in power? Acts 2:42-47 provides a divine description

Lets summarise: What are the signs of being filled with the Holy Spirit?

There are essentially two - Sometimes dramatic, usually imperceptible, but always significant and very convincing. Reaching out and growing up.

The first sign that the believers were filled with the Holy Spirit was their concern to tell others about Jesus. What ever else the tongues of Acts 2 were, they were first and foremost a means to evangelism because people from all over the world heard the gospel in their own tongue. These manifestations were clearly known languages, Greek, Coptic, Arabic, Latin.

Read Acts 2:22-24. The flame in Peter's heart spread like wild fire and thousands more came to know Jesus within days, as the Disciples explained the facts of what Jesus had done form them. The authentic work of the Holy Spirit always glorifies Jesus and makes Him known. Read Acts 2:41.

The second sign of the Holy Spirit's presence, as we have seen, is a renewed community where there is instruction, fellowship, worship and evangelism.

3.1 Instruction 2:42
A Spirit-filled community is first distinguished by its instruction. The very first thing we are told about the newly constituted church is that it was a learning and a studying church. They were not revelling in some mystical experience which led them to suppose that instruction was superfluous. They did not imagine that because they had received the Holy Spirit , they could dispense with human teachers. They devoted themselves to the Apostle's teaching, and in so doing submitting themselves to the Apostle's authority. They were the teachers Jesus had appointed in the church, an authority endorsed by their power to work miracles (2:43). We rightly call the book of Acts the 'acts of the apostles.' All the miracles that are recorded in the Acts were done by the apostles except for two (These were done by Philip and Stephen who themselves were apostolic delegates and had apostolic hands laid on them.)

It important to remember the major purpose of miracles in Scripture. They authenticated this fresh stage of revelation. That's why signs clustered around Moses, around the prophets, around Jesus, and around the apostles. And that is why Paul refers to his miracles as 'the signs of a true apostle' (2 Cor 12:12).

The apostles' authority was endorsed by miracles and to that authority the early church submitted, learning and listening to their teaching.

The apostles' doctrine today is found in the NT, in which, in its definitive form, it has been bequeathed to the church. A church that is led by the Spirit and filled with the Spirit will always submit to that authority. The same is true of the individual. Among the evidences of the Spirit-filled Christian are his hunger for the Scripture, and a humble submissiveness to the authority of God's written word. A Christian who enjoys meditating privately on God's Word, enjoys coming to Bible study groups, is regular in attendance at services on Sunday, and is deeply concerned about conforming his life in every way to the standards of God's word , is most likely a Christian filled with the Spirit. One who doesn't, most likely isn't.

3.2 Fellowship 2:42
The second mark of the Spirit-filled community is its fellowship. "Koinonia" describes primarily our common participation in God. It is what we hold in common, in particular with the Father, Son and Holy Spirit (1 John 1:3). It is this communion with God that makes us one. We read that they had all things in common. Their koinonia was expressed not only in what they shared in but in what they shared out. They were generous with one another. They recognised that they belonged together as brothers and sisters (2:44), voluntarily sharing their resources according to need. The emphasis here is upon 'voluntarily.' There was no compulsion here or forced communist dogma. Every Christian must make his private, conscientious decision before God concerning his possessions. We are stewards of what the Lord has entrusted to us. All I wish to note is that they were generous and charitable toward those in need. Christian fellowship is about caring and caring will lead to sharing, our time, our gifts and our resources. Koinonia means sharing with others what God has given you.

3.3 Worship 2:42
The third mark of the Christian church is its worship. Re-read Acts 2:42. In the Greek the definite article comes before both phrases indicating that what is meant is the Lord's Supper on the one hand and 'the' prayers - that is collective meetings for prayer on the other. The balance of the worship of the Spirit-filled church is noteworthy - being both formal and informal. It took place in both the temple and believers' homes. Those early Spirit-filled Christians did not immediately abandon the traditional institutional services although it is most unlikely that they participated any longer in the temple sacrifices as they had already begun to understand that these had been fulfilled in Jesus' sacrifice. They did attend the temple prayer services. According to Acts 3:1, Peter and John went to the temple at the hour of prayer. They weren't going up to sight see, they were going to pray. But they also supplemented the temple services with their more spontaneous and informal prayer meetings.

Those impatient with the inherited structures of the church could learn a valuable lesson here. Its saddening to see the attempts at polarisation between formal and dignified services in the church and informal and spontaneous meetings in homes. Why must we polarise? It's a very healthy thing, at least in the life of the local church, for both to exist. We need the dignity of formal services to worship God and we need to supplement them with other more exuberant worship. The traditionalists need to be enticed into the exuberant worship of the young, and the young need the experience of the formal dignity of services in church. Both are needed and can compliment the other. The Holy Spirit's way with the institution of the church is more 'patient reform' than 'impatient rejection.' Early Christian worship was both formal and informal, both joyful and reverent. There is no doubt of their joy (2:46). They praised God with jubilation for his mighty works through Jesus Christ. The fruit of the Spirit is always joy. Geoffrey Fisher, a former Archbishop of Canterbury, said, "The longer I live the more convinced I am that Christianity is one long shout of joy." But if joy is an authentic part of Spirit-filled worship, so is fear or reverence. Luke says in 2:43, that fear came upon every one, meaning both the converted ands the unconverted. In other words their joy was never irreverent. Fear is not the fear of terror but the fear of reverence. God was in their midst and, knowing that, they bowed down before him in awe and wonder.

It is naive and wrong to think that wherever the Holy Spirit is present in power there is nothing but noise - shouting, clapping, timbrels and dancing. Often when the Holy Spirit is present in power there is quietness, silence, reverence and awe. Psalm 11:4 says, "The LORD is in his holy temple; the LORD is on his heavenly throne. He observes the sons of men; his eyes examine them." Habakkuk 2:20 says, "But the LORD is in his holy temple; let all the earth be silent before him." This is the way that the still small voice of God is heard. How beautifully balanced was this early Spirit-filled worship - the formal and the informal - the joyful and the reverent. One was not without the other.

3.4 Evangelism 2:47
The fourth mark of a Spirit-filled community is evangelism. Read 2:47. Notice first that the Lord Jesus did it. The Lord added to their number. There is no doubt that he did it through the witness and example of the early Christians. Nevertheless it was his work for only Jesus can add to the church.

Our evangelism, as with our instruction, fellowship and worship must be God-centred not man-centred. We are the work of God and exist for the glory of God. Second, notice that what he did was more than save. He added those who were being saved to the church. There was no solitary lone-wolf Christianity in those days. He didn't save them without adding them to the church and he didn't add them to the church without saving them first. That is why it is impossible to be a Christian without at the same time being part of a local church. Jesus does a double work.

Third notice that he did it daily - day by day. Their evangelism was not an occasional or sporadic thing. It was as continuous as their worship. Day by day, they were attending the temple, breaking bread, praising God (2:46). Day by day they were praising God and he added to their number daily.

These are the marks of a biblical church and goals for any church wanting to be apostolic.

4. Summary
Were the events of the Day of Pentecost a miracle? Yes. A unique miracle? In the historical sense - yes, Pentecost was unrepeatable. But experientially, no. You are unique. There is no one in the world like you. Illustration from John Baxter... You are special because God the Father has made you, the Lord Jesus Christ died to save you, and the Holy Spirit breathed His life into you. He has a plan for your life. He wants you to be his disciple, a fisherman too. He wants you to introduce others to Jesus. There is no greater privilege. He equips you with all His good gifts to do it. The question is are we willing? So how can I know when I am filled with His Spirit? What am I like on the inside? Clean or dirty? Am I sorry for the past? Am I trusting Him with the future? Am I serving in His Church? Am I sharing Him with His world? These are the proof, the signs of the presence and the power of the Holy Spirit. He has not changed His plans this Pentecost.

No matter how apparently insignificant we may feel, empowered by His Spirit, we can make a world changing contribution. The next time you feel small and insignificant, remember the butterfly effect, and trust God. Remember that Jesus said, even "the gates of hell" are no match for the tidal power of his church. Pentecost - The Unique Event, the Unquestionable Emphasis and the Universal Experience. Lets pray.

This seminar draws on material from Warren Wersbie, Be Daring - The Acts of the Apostles, John Stott, The Message of Acts; the Holman Bible Dictionary, the Nelson Bible Dictionary, Unger's Bible Dictionary, the IVP Bible Dictionary and the International Standard Bible Encyclopedia.

IBS Seminar 3: Seminar Questions
Acts 2 Pentecost

Open:

1. If you could learn one foreign language which would you choose and why?

Dig:

2. Why was it appropriate for the Holy Spirit to be given at Pentecost?

3. How does Peter seize the opportunity of the moment? Read Luke 22:54-62.

4. What does this teach us about mission?

5. What has brought about the change in Peter between that night in the courtyard and this morning of Pentecost?

6. What was the purpose of Peter's sermon? How does each part of the sermon build toward that purpose? In what way is this a model (or not) for ministry today?

7. How is your church fellowship similar to and different from the fellowship described in these verses? What can you contribute to achieve or maintain this fourfold emphasis?

Reflect:

8. Where is your upper room - the place where God may empower you in a special way?

9. When was the last time you seized an opportunity to witness for Christ?

10. Of the four characteristics of a Spirit-filled church which do you value most? Least? Why?

 

 

 

 

Ten Commandments for Worship Leaders

Donald Bridge

I modestly suggest ten rules for the introduction of new music without pain, if sensitivity and careful explanation are used in the exercise.

(1) The best in traditional hymnody should be preserved and used. Much modem worship may supplement the old, but it cannot possibly replace it.

(2) New songs should be biblical in emphasis and in actual wording.

(3) Heavy use should continue to be made of the Psalms (in one form or another). This is our only God-given hymn book.

(4) The music should be appropriate to the words. This is easier to feel than to define—but we all know when it happens, and when it doesn't.

(5) There should be a judicious mixture of styles, age, rhythm, length of hymns, shortness of songs, etc.

(6) At least some of the hymns and songs should be credal, confessional and Christological (ie stating the great facts that we believe, especially about Jesus). Traditional examples are 'At the name of Jesus' and 'Join all the glorious names. Splendid modern examples are 'These are the facts as we have received them', 'Jesus is Lord! creation's voice proclaims it', and the more brief 'God has highly exalted Jesus'.

(7) At least one hymn or song should be Trinitarian (ie proclaiming the persons of the Godhead and what they mean to us). Traditional examples are 'Thou whose almighty word' and 'God is in his temple'. It is significant that many of the modem songs are specifically Trinitarian: 'Holy, holy, holy is the Lord', 'Father, we adore You', and 'Father, we love You' to quote but a few.

(8) There should be a balanced mixture of the objective (what God is, whether anyone believes it or not) and the subjective (how we feel about it and what we experience when we believe it).

(9) Use the right instruments for the appropriate words.

(10) If you can't find any modern hymns to fit your sermons, there's probably something wrong with your sermons. If you have the same problem with traditional hymns, quit preaching.

Getting rid of prejudice

A gentle insistence on the above principles can do a great deal to defuse bad feeling. Most of the principles favour and preserve the traditional (at its best), but all of them can be expressed in modern worship (at its best). More important (even) than keeping both sides happy, these principles surely remind us what worship is all about.

We must also be firm about the irrational emotion, the prejudice and the outright mythologising which so often accompanies competitive views on music and worship.

To the traditionalist, it has to be said,

(1) Not all old hymns are good. Some are terrible; mawkish, doctrinally unsound and in poor taste. Does anyone really want to sing, ' "I'm about to die," said Willie', or 'Salvation like a bucket is' (Yes, really!)?

(2) Your traditional hymns (as they are now) were originally considered to be radical, unacceptable and a threat to someone else's traditions. That includes the really glorious compositions of Martin Luther, Isaac Watts and Charles Wesley. In their own day they were criticised as human inventions in danger of displacing the word of God. Only biblical paraphrases used to be sung.

(3) You have every right to go on cherishing and using your own favourite hymns. You have no right at all to prevent other Christians from using their favourites. If you wish them to see the virtue of yours, give them the chance to display the virtue of theirs.

(4) Doesn't public worship have something to do with praising God together?

To the trendies, it has to be said,

(1) Christian worship has very deep roots indeed. What moved and motivated earlier generations might well have something to say to you too.

(2) Don't slip into the snare of what C S Lewis called 'chronological snobbery': the fallacy that anything new is automatically an improvement and the converse assumption that anything which has been used for a long time is bound to be worn out and redundant. That may be true of motor cars and washing machines, but you are not a robot.

(3) Don't confuse 'spirit' (human) with 'the Spirit' (divine). A song that lifts you up and triggers joy may be from the Holy Spirit. But it may just be a combination of exciting sounds, emotive chords and a good digestion.

(4) Don't imagine that noisy, unstructured worship is automatically 'spiritual' and quiet, structured worship is automatically formalistic. The first supposition is presumptuous and the second impertinent.

...let me finish with two quotations. First, a modern one.

The other rather older: from someone who radically and controversially altered church music; the composer of 'When I survey the wondrous cross' and 'Jesus shall reign where're the sun.

Taken from 'How to Spot a Church Split Before It Happens (and do something about it)' by Donald Bridge, Monarch, 1989, pp. 40-42.