The Coming Of The Holy Spirit At Pentecost

by David T. Hyland | Category: The Holy Spirit | Sept 1961

It has long been recognized by many students of the Scriptures that Israel's festive calendar, as described in Leviticus 23, contains a prophetic outline in which the outstanding events in God's prophetic programme are highlighted. Whilst this was not apparent to those who observed the festivals, it now seems clear that the prominent events of the dispensations are typically foreshadowed in the feasts of the LORD.

The Passover was the basis of all. The death of the paschal lamb commemorated shelter by blood and pointed forward to Calvary. On the morrow after the sabbath a sheaf of harvest firstfruits was to be waved before the LORD. The resurrection of Christ is clearly represented here; it was on the morrow after the sabbath that He arose a Victor. Fifty days were then to be numbered, and two wave loaves were required for firstfruits unto the LORD. This foreshadows Pentecost, the dramatic opening of a new and unique dispensation.

In the ministry of John the Baptist, and of the Lord, there were references to an outpouring of the Divine Spirit which would be without parallel in human experience. Whilst water was the element of John's baptism, the One whose coming he heralded would baptize "with the Holy Spirit and with fire." In Jerusalem, on the final feast day, the Life-Giver proclaimed, "He that believeth on Me ... out of his belly shall flow rivers of living water." The apostle John's inspired comment is, "This spake He of the Spirit, which they that believed on Him were to receive: for the Spirit was not yet given; because Jesus was not yet glorified" (John 7.88, 89). The deep humiliation and suffering of Christ would be followed by His glorious exaltation. Then, and only then, could the gift of the Spirit be bestowed. It has been well said that Pentecost is the complement of Calvary.

Towards the close of the Lord's ministry His references to the approaching advent of the Spirit became more numerous and detailed. On the eve of His betrayal the Lord's immediate concern was for those He was about to leave. After assuring the disciples of His personal return, He promised to "pray the Father, and He shall give you another Comforter (another of similar nature), that He may be with you for ever." It was to be in the strength of the Spirit's power that the "greater works" of which He spoke were to be accomplished. The Spirit of the Living God would supply the dynamic for service and guide those who were to take part in the completion of the canon of Scripture. The descent of the Spirit would have an immediate impact upon the lives of the disciples ; the ultimate effect would be world-wide. The scope of the Spirit's mission is seen in the words "He ... will convict the world in respect of sin, and of righteousness, and of judgement" (John 16.8).

During the forty days immediately following the Lord's resurrection He appeared intermittently to His apostles, and spoke with them "things concerning the kingdom of God." The apostles, being Jewish-national in outlook, were anticipating the restoration of the kingdom of Israel. That Israel has a future in prophecy is unquestionable, and the apostles will have a prominent place in that coming kingdom, but the kingdom of God, having been taken from Israel, was to be given to a nation bringing forth the fruits thereof. The descent of the Spirit at Pentecost would synchronize with the inception of a fresh expression of the kingdom of God. The moral and spiritual character of the kingdom is evident because "the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit." (Romans 14.17). The subjects of the kingdom must, of necessity, be "born of water and the Spirit." The house of the former kingdom, the temple in Jerusalem, was to be superseded by a spiritual house, "a habitation of God in the Spirit."

The effusion of the Spirit is also vitally connected with the important announcement the Lord made at Caesarea Philippi, "Upon this Rock I will build My Church." This Church is the redeemed company later designated by Paul "the Church which is His (Christ's) Body." Revelation subsequent to the Lord's statement makes clear that the sending forth of the Spirit was essential to the commencement of the building of this Church. Truth relative to the house and kingdom is to be distinguished from, and not confused with, that relative to the Church which is His (Christ's) Body. Our present purpose is to emphasize that the outpouring of the Spirit was essential to the commencement and accomplishment of both these divine objectives in this dispensation.

The Lord's desire was that Jerusalem should be the centre from which the good news should be carried. His parting injunction to His apostles directed them to remain in the city until the Unction came, and then to go out and witness. Their testimony would initially be localized in Jerusalem; this divine unity would continue when they reached out to surrounding provinces. Ultimately the message would be carried to earth's remotest bound.

The apostles returned to Jerusalem to the upper room. Here they waited with the mother and brethren of the Lord. There were others, too, who in obedience identified themselves with the expectant company. In all they numbered about one hundred and twenty. On the day of Pentecost the hundred and twenty were together, waiting upon God in collective prayer. As they prayed they would feel their inadequacy for the task before them, and would long for the strengthening which the Spirit's indwelling would bring. The outpouring of the Spirit was accompanied by visible and audible signs. The "sound as of the rushing of a mighty wind" would symbolize the Spirit's mighty unseen power. The cloven tongues "like as of fire" may represent the apostles' supernatural endowment with ability to proclaim the message. Not only did they

receive the Spirit, "they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance" (Acts 2.4). Whilst the reception of the Spirit and filling with the Spirit synchronized on this singular occasion, these experiences are not identical. This matter will be dealt with in a subsequent paper in this series.

Devout Hebrews, from every land to which they had been dispersed, were in the city for the festival. These unusual happenings brought many of the cosmopolitan crowd together. Peter and the apostles, freed from the limits of their colloquial Galilean, spoke powerfully of "the mighty works of God." The miraculous gift of tongues is like all other miracles a mystery, nevertheless, each heard the message in his vernacular. Through the Spirit's activity there was a reversal of the curse of Babel. The confounding of human language had been an act of divine judgement to scatter men. The exercise of the gift of tongues, under the Spirit's guidance, was an act of divine blessing to bring men together.

The courage and zeal of the apostles are striking. They had forsaken the Lord in the hour of His greatest need, but now they are transformed men. No longer did they isolate themselves behind closed doors "for fear of the Jews." They went forth and preached fearlessly in the most public places. The Spirit's presence had endued them with power from on high.

Peter grasped the opportunity of making a systematic presentation of the gospel. He points out to his mystified hearers that what is taking place is consistent with the ancient prophecy of Joel. He then directed their attention to Jesus of Nazareth, and insisted that the miraculous element in His ministry is evidence of divine approval. In the deliverance of Messiah to the awful death of the cross, both divine sovereignty and human responsibility are seen. The Hebrew nation were accomplices of the Roman soldiers in this matter. The vital fact of the bodily resurrection of Christ is next emphasized. Of this the apostles could claim to be eye-witnesses. Peter also appealed to the Old Testament Scriptures, and skilfully applied many Messianic prophecies. The final exhortation was to repentance and faith.

This powerful address made an impact upon many of the audience. With awakened consciences and in deep contrition they called out, "What shall we do?" The straightforward rejoinder was, "Repent ye, and be baptized ... and ye shall receive the gift of the Holy Spirit." The amazing result was the addition of about three thousand new converts to the one hundred and twenty already gathered together. We observe in passing that the events of the day of Pentecost were unique; the requirement of immersion in water before the reception of the Spirit is not representative of normal experience in this dispensation. The circumstances in which the Spirit was first bestowed upon the Samaritans were also special. But a consideration of the narrative in Acts subsequent to chapter 8, and apostolic teaching in the Epistles, will indicate that the Spirit is now received immediately upon believing.

Towards the close of his message Peter made an important announcement. The promise of the Spirit is not only to the audience and their offspring but also "to all that are afar off." Ultimately "all the nations of the earth" were to share this divine blessing. The distribution of the Spirit is according to the principle "to the Jew first and also to the Greek." The subsequent narrative as to how the Spirit was given first to the Samaritans and finally to the Gentiles is fascinating, but lies outside the scope of this paper.

We have emphasized that Pentecost is epoch-making. The circumstances will never be wholly reproduced. We cannot join therefore with those believers who pray for " a second Pentecost." There will, however, be a further and fuller fulfilment of Joel's prophecy "before the day of the Lord come," when the physical phenomena he described will be produced.

David T. Hyland | Sept 1961
The Holy Spirit