Acts 2:1-21, Genesis 11:1-9, Psalm 104:24-35, Romans 8:14-17, John 14:8-17, John 14:25-27.
A). A PENTECOSTAL HAPPENING IN JERUSALEM.
Acts 2:1-21.
There is a time and a place for everything - or so the old folks used to say. There was a time for Christmas, and a time for Easter. There was a time for Ascension - and now, a time for Pentecost. The Greek reads, “in the filling-in of the Day of Pentecost” they were all with one accord in one place (Acts 2:1).
We must not forget that the Day of Pentecost was already in existence in the Jewish calendar. It took place annually “seven sabbaths plus a day” after the celebration of the Passover. On this day, two “wave loaves” were to be offered from out of the grain harvest, as first-fruits to the LORD (Leviticus 23:16-17). It was also known as the Feast of Weeks (cf. Numbers 28:26).
In Jewish tradition and practice, Pentecost (Greek: ‘fiftieth day’) came to represent the giving of the Law at Mount Sinai. This took place on the fiftieth day after the first Passover (and the exodus out of Egypt).
Later, the LORD promised a new covenant, in which He would write His law upon the hearts of His people (Jeremiah 31:33). This is associated with the putting of the Holy Spirit ‘within you’ (Ezekiel 36:26-27).
It seems perfectly apt that, whereas Jesus died for our sins at Passover (1 Corinthians 5:7), the Holy Spirit came as “the first-fruits” of our salvation at Pentecost (Romans 8:23).
The ‘happening’ of the New Testament Pentecost occurred in a place of gathering for united prayer (cf. Acts 1:14) - a place of unity, where “with one accord” (Acts 2:1) people might glorify God (cf. Romans 15:6).
“Suddenly…” (Acts 2:2-4)
i. there came a sound, “as of a rushing mighty wind” which filled the whole house where they were sitting;
ii. there appeared to them cloven tongues “like as of fire” which sat upon each of them;
iii. and they were all filled with the Holy Spirit, and began to speak with other tongues.
We are reminded immediately of the phenomena at Mount Sinai, described elsewhere as ‘kindled with fire, and a thick cloud, and darkness, and tempest, and a trumpet sound, and a voice of words’ (Hebrews 12:18-19).
Jesus had told His disciples to ‘tarry in the city of Jerusalem, until you are endued with power from on high’ (Luke 24:49); and, ‘You shall receive power, after the Holy Spirit has come upon you’ (Acts 1:8).
That power was for worldwide witness: which was why those first hearers “heard the wonderful works of God” (Acts 2:11), each in their own language (Acts 2:8). Babel was being reversed, God’s purposes restored.
There will always be some people who mock what they don’t understand (Acts 2:13; cf. 2 Peter 3:3). To address this, Peter’s sermon began as an explanation of what was going on: “These men are not drunk as you suppose, for it is only 9a.m. But this is that which was spoken by the prophet Joel…” (Acts 2:15-16).
Peter applies Joel 2:28-32 to the “last times” (Acts 2:17). This is the dawn of the age of the Spirit, when both men and women, young and old, and people from all walks of life are empowered to catch the vision, and to dream big dreams for God, and to speak forth God’s word (prophecy) (Acts 2:17-18).
The last days are already begun, but will not be fully fulfilled until the return of Jesus (cf. 1 Peter 1:5). Meantime, we have signs and wonders: some in the days of the Apostles, but some reserved for ‘the end of all things’ (1 Peter 4:7). “Blood, and fire, and vapour of smoke: the sun turned into darkness, and the moon into blood, before that great and notable day of the Lord comes” (Acts 2:19-20).
As always, the Holy Spirit points us back to Jesus. ‘Whoever calls on the name of YHWH shall be delivered’ (Joel 2:32) becomes “Whoever calls on the name of the Lord (Jesus) shall be saved” (Acts 2:21).
‘The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering towards us, not willing that any should perish, but that all should come to repentance’ (2 Peter 3:9).
B). A PATH FROM BABEL TO PENTECOST.
Genesis 11:1-9.
The height of our tallest building does not necessarily impress God: He has to “come down” even to see it (Genesis 11:5). Babel - to the Babylonians - spoke of ‘the gateway to the gods’: and yet man was there found still aspiring to get where he hoped to go by his own resources (cf. Genesis 3:6). To God, to Israel, and to the Church, Babel speaks of “confusion” (Genesis 11:9), and is a byword for all that is wrong with the world.
It is interesting to note, as we review these few verses, how that man in rebellion against God accomplished the exact thing that he was trying to avoid. They built lest they might be scattered (Genesis 11:4): but it had been God’s purpose all along that man should subdue the earth (Genesis 1:28), and to that end the LORD did scatter them (Genesis 11:8). In order to accomplish this, the LORD confounded their language (Genesis 11:7), teaching us thereby the need for diversity rather than uniformity.
It would take the Pentecost event to teach us that unity-in-diversity is possible: but that lay far in the future. The LORD would begin to lay a path which led in this direction with the call of Abraham, through whom all the families of the earth would eventually be blessed (Genesis 12:3). The seed of Abraham is Christ (Galatians 3:16), and the seed of Christ is the church (Hebrews 2:13).
The path leads through the history of Abraham, Isaac and Israel: to King David and his bloodline. Then, in the ‘fullness of time’ (Galatians 4:4), the Eternal enters time through the Incarnation of Jesus (John 1:14). Our sin was attributed to Jesus on our behalf, and He paid our debt through His death: but death could not hold Him, and He is risen for our justification (cf. Romans 4:25).
Before Jesus ascended into heaven, He told His disciples to expect an empowering from the Holy Ghost ‘not many days hence’ (Acts 1:5). For another ten days after the ascension, we are told, the small band of Apostles, along with the women and Jesus' brothers ‘continued with one accord with prayer and supplication’ (Acts 1:14). When the Church unites in prayer, things begin to happen!
It was “when the Day of Pentecost had fully come” (Acts 2:1) that the three phenomena of a wind-like noise, fire-like tongues and coherent words in strange languages heralded the dawn of the age of the Spirit.
The “other tongues” of Acts 2:4 have been recognised as a reversal of the curse of Babel. Just as God came down upon Babel to “confound” the language of mankind (Genesis 11:7), so He came at Pentecost with a universal message which could be understood by Jews and proselytes from throughout the Roman world, whose native tongues included languages from all the main family groups of Noah's sons. As such, the hearers represented all mankind.
The miracle of these tongues is all the more apt in that the men who testified that day were all Galileans (Acts 2:7). They were looked down upon as common country folk, whose accent would always give them away (a fact known only too well by Peter, Luke 22:59). They were considered uncultured, and uneducated: yet here they were coherently speaking the words of God in languages which they had not learned, but which their hearers could clearly understand.
Thus began the age of the out-poured Spirit: the age in which we are now living. This is the age of the church, when young and old, near and far, servants and free are enabled to speak forth the words of God, and when all who call upon the name of the Lord (Jesus) shall be saved (Romans 10:13). This is the age in which the confusion of tongues is itself confounded, and when people are drawn from every tribe and kindred and tongue and nation to worship God through the blood of Jesus (cf. Revelation 7:9-10), and in the power of the Spirit.
Whilst the Day of Pentecost as such is unique, let us (like the Apostles) give ourselves to pray for fresh outpourings of the Holy Ghost in revival power. Let us proclaim Christ, and worship the name of our great God. To Him be praise and honour and glory forever. Amen.
C). A CELEBRATION OF THE CREATOR’S PRESENCE IN CREATION.
Psalm 104:24-35.
Psalm 104 is not only a celebration of the LORD having created all things in the past, but also a celebration of how He is involved in Creation as it is today.
This is why the Psalm as a whole does not just slavishly follow the six days of Creation (Genesis 1). Rather, the writer envisages a world created in the first five days with man already in view (Psalm 104:14-15). Man, however, does not make an appearance until the sixth day.
Man, ultimately, was created to have dominion over the earth (Psalm 8:6-8). Who else is going to count the seasons (Psalm 104:19)? Who else will work the land (Psalm 104:23)? Who else will sail the seven seas (Psalm 104:26)? Who else will render into words Creation’s own unspoken praises (Psalm 104:33-34)?
Looking out at Creation as it now is, the Psalmist celebrates the multiplicity of the works of the LORD. It is “in wisdom,” he says, that “you have made them all” (Psalm 104:24).
Whilst I do not know why God made the world ‘very good’ (Genesis 1:31), only to allow it to fall into corruption on account of the folly of man (Romans 8:20): I do know that it was done “in wisdom.” ‘Wisdom’ (Proverbs 8:1) was possessed by God ‘in the beginning’ (Proverbs 8:22). Jesus, as wisdom (Colossians 2:2-3), was involved in creation (Colossians 1:15-17).
Perhaps, after all, we are still in the sixth day. The harnessing of the waters is an on-going work (Psalm 104:9), set in a continuous tense. The creating Spirit is clearly still at large (Psalm 104:30).
All flesh does indeed depend upon God for daily provision (Psalm 104:27). A verse similar to this (Psalm 145:15) is inscribed on a famous cup, which is on display in a Scottish island Castle where I used to work. It was not difficult there to envisage the teeming life of the sea, and the playful leviathan (Psalm 104:25-26).
When God opens His hand, they gather, and are filled with good things. When He withdraws, He takes their breath away, and they die. Then He sends His Spirit, and the cycle of life begins again (Psalm 104:28-30).
Our life is in His hands (Job 12:10). He it is who ‘breathed’ the ‘breath of life’ into us in the beginning (Genesis 2:7). ‘In Him we live and move and have our being’ (Acts 17:28).
This is as true of the church as it is of creatures, and of men, and of Christians in particular. If the Spirit of God withdraws from a church, the lantern is extinguished – unless we repent (Revelation 2:5). When we pray for revival, we are praying for the Lord to return in resurrection power – but we cannot so pray if we are unwilling to repent!
The Pentecost of Acts 2 was a once-and-forever infusion of the Spirit’s power into the church. Yet there is constant need for renewal.
We leave this Psalm with praise upon our lips, and joyful meditations in our hearts (Psalm 104:34). Praise for the multifarious wonder of God’s Creation. Praise at the explosive power of Pentecost (Psalm 104:32). Praise, with all our being, to the LORD who brought us into being (Psalm 104:33).
Yet it might seem that there is just one jarring note in Psalm 104:35? However, a desire for the wicked to be destroyed is completely in harmony with a desire for the balance of creation – a desire which the LORD shares as He, too, rejoices in His works (Psalm 104:31).
So we end where the Psalm began. “Bless the LORD…” (Psalm 104:35.)
D). THE WITNESS OF THE HOLY SPIRIT.
Romans 8:14-17.
It is only those who are led by the Spirit of God who are manifested to be “the sons of God” (Romans 8:14). Not everybody receives Jesus, nor believes in His name (John 1:11-12). Our inclusion in the family of God is on account of our faith (Galatians 3:26). So - although Paul said elsewhere, quoting the Greek poets, ‘we are all His offspring’ (Acts 17:28) - it is not the so-called and somewhat overstated ‘universal Fatherhood of God’ that the Apostle is speaking about here.
As children of God we have been translated from an area of bondage to fear (Galatians 4:3), into the freedom of a loving relationship with God (Romans 8:15). In Roman times to be ‘adopted’ was to be brought into the father’s family to inherit his estate and perpetuate his name. We have, on this analogy, been hand-picked to bear the Father’s name and reproduce His character in our lives - not on account of any worthiness on our own part, but out of His love (1 John 3:1).
We have received the Spirit of adoption, whereby we cry: “Abba, Father” (Romans 8:15). This is a combination of the Aramaic and Greek words for ‘father’ and is a formula used by Jesus Himself when addressing God (Mark 14:36). The Cross stands between us and Gethsemane, and now we are enabled to address God in the same intimate manner (Galatians 4:6).
When we are thus enabled to pray, it is the Spirit Himself “bearing witness with our spirit, that we are the children of God” (Romans 8:16). This is the Holy Spirit’s ministry of inward assurance, whereby He has poured out the love of God in our hearts (Romans 5:5). The Holy Spirit gives us assurance of both God’s love, and our son-ship.
Paul also affirms that if we are the children of God then we are also heirs of God, and joint heirs with Christ (Romans 8:17). The Holy Spirit is the first fruits of our inheritance (Romans 8:23), the down-payment (Ephesians 1:13-14). Our inheritance is not only what God has to offer, but God Himself (1 John 3:2).
Jesus prayed that those whom the Father has given to Him will be with Him where He is, and behold His glory (John 17:24). The path to glory was not without its sufferings for Jesus (Luke 24:26). But if indeed we suffer with Him, we shall also be glorified together with Him (Romans 8:17).
E). THE HOLY SPIRIT, THE COMFORTER.
John 14:8-17, John 14:25-27.
This reading is an excerpt from the ‘Upper Room Discourse’ (John 13:31-16:33). John 14 is one of the most well-known, and best loved, chapters in the Bible. It is our purpose here to concentrate on just one, or perhaps two, of the reasons why we need ‘not let our hearts be troubled’ (John 14:1).
I. He has given us the Holy Spirit (John 14:15-17);
II. The Holy Spirit teaches us (John 14:25-26), and helps us to recall, and to apply, what we have learned.
1. The announcement of the coming of the Holy Spirit is made against a background of love and obedience: “If you love me, keep my commandments” (John 14:15).
The person who has Jesus’ commandments, and keeps them, is the one who loves Him (John 14:21). Put another way, if a man loves Jesus, he will keep His words (John 14:23). Those who do not keep the sayings, or ‘word’ of Jesus, which is the ‘word’ of the Father, are those who do not love Him (John 14:24).
According to Jesus, the sum of all commandments is defined by ‘love’ (Matthew 22:37-40). God commands faith in Jesus, and love toward one another (1 John 3:23). ‘Love is the fulfilling of the law’ (Romans 13:10).
2. This passage also provides us with a Trinitarian background for the coming of the Holy Spirit.
Philip asked to see the Father (John 14:8), and Jesus explored with him the inter-relationship of the Father and the Son (John 14:9-14). Then we see Jesus asking the Father, in the assurance that the Father will send the Holy Spirit (John 14:16). The Father does indeed send the Holy Spirit - in Jesus’ name (John 14:26).
It is fair to note here, from the following chapters, that Jesus also says that He will send the Holy Spirit (John 16:7). Jesus will send the Holy Spirit from the Father, and the Holy Spirit will testify of Jesus (John 15:26).
3. The whole subject of the sending of the Holy Spirit is introduced with the answer to Jesus’ prayer: “He shall give you another Comforter” (John 14:16).
(a) “Another” (John 14:16) means ‘another of the same’ - who re-presents Jesus (John 14:26).
(b) The word translated ‘Comforter’ (John 14:16) includes the idea of an encourager. He is the One who stands beside us to strengthen and empower (Romans 8:26).
The same word is translated ‘Advocate’ in 1 John 2:1, and relates to Jesus. So, Jesus is our representative in the court of heaven, and the Holy Spirit is our Counsellor here in our hearts.
The word also includes the idea of ‘Teacher’ (John 14:26). He is the One who brings to remembrance all that Jesus has taught us.
4. We must note carefully, as well, that the Holy Spirit is a Person, not just an influence (John 14:16; John 14:26; John 15:26; John 16:13-14).
5. During Jesus’ physical absence, the Holy Spirit is sent to “abide with us” (John 14:16).
It is by Him that the church is enabled to carry on the work of Jesus in the world, doing “greater” or ‘more extensive’ works (John 14:12). The Holy Spirit empowers the church to fulfil the Great Commission (Acts 1:8). It is He who gives us the words to speak when called upon to give an account of our faith (Matthew 10:19-20).
6. The Holy Spirit is “the Spirit of truth” (John 14:17). That makes Him the Spirit of Jesus, because Jesus is ‘the truth’ (John 14:6). The Spirit of truth guides us into all truth (John 16:13).
7. Like Jesus, the Holy Spirit is rejected by the world (John 14:17). The natural man cannot receive the things of the Spirit of God (1 Corinthians 2:14). They have not the Spirit (Jude 19).
8. The Holy Spirit is known only by Jesus’ people (John 14:17). He ‘remains in permanent dwelling’ in Jesus’ people: and thus, “in you He shall be” (John 14:17). This is what it means to be in the Spirit, and to have the Spirit of God dwelling in us (Romans 8:9).
