Acts 2:1-21, Numbers 11:24-30, Psalm 104:24-35, 1 Corinthians 12:3-13, John 20:19-23, John 7:37-39.
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). PROPHESYING IN THE CAMP.
Numbers 11:24-30.
Seventy elders of the people were gathered around the tabernacle, and the Spirit came upon them, and they prophesied (Numbers 11:24-25). But what is of interest here is not the seventy, but the two: the two who remained in the Camp who also prophesied (Numbers 11:26).
Why the two remained in the Camp we cannot tell. Perhaps they were somehow ceremonially unclean, or sick, or were detained by urgent legitimate business. There are times when we cannot reach the place where the LORD is expected to manifest Himself, and He does not fault us for it.
Furthermore, although there was a time and place appointed, we cannot limit the workings of the Holy Spirit. He is Sovereign, and will work when, where, and with whom He pleases. People may ask (and they will ask), ‘Is Saul also among the prophets?’ (1 Samuel 10:11; 1 Samuel 19:24) - but the LORD appoints whom He will, when He will, and it is not open to debate.
It is hardly surprising that this matter was reported to Moses (Numbers 11:27). One cannot blame the young man for telling tales. After all, it did seem somewhat irregular.
Perhaps, however, Moses’ servant Joshua - great man that he was going to be - was on this occasion in the wrong when he said, “My lord Moses, forbid them” (Numbers 11:28). Moses certainly interpreted his zeal as misplaced, if not downright idolatrous: “Are you envious for my sake?” (Numbers 11:29).
This puts us in mind of another incident when the disciple John informed Jesus of ‘one casting out devils in Your name; and we forbad him because he follows not with us’ (Luke 9:49). Denominationalism is as old as the Church! Jesus’ answer then, in that particular context was, ‘Forbid him not: for he that is not against us is for us” (Luke 9:50).
What Moses said next is itself prophetic: “Would God that all the LORD’s people were prophets, and that the LORD would put His Spirit upon them” (Numbers 11:29). This prophecy filters itself through Joel 2:28-29, and finds its way into the Apostle Peter’s explanation of the events of the day of Pentecost in Acts 2:15-18.
Do not forbid whatsoever - or whosoever - God has evidently ordained. As for Moses and the seventy elders, they returned to camp – but not in anger (Numbers 11:30).
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). SPIRITUAL GIFTS AND THE BODY OF CHRIST.
1 Corinthians 12:3-13.
‘No-one can say “Jesus is Lord” except in the Holy Spirit,’ argued the Apostle Paul (1 Corinthians 12:3b). The Holy Spirit bears witness of Jesus (cf. John 15:26). The Holy Spirit only ever glorifies Jesus (cf. John 16:14). For us to say ‘Jesus is Lord’ is to acknowledge that Jesus is God!
1. Diversity in unity (1 Corinthians 12:4-6).
The word “diversities” appears three times in these three verses. The overall structure is Trinitarian, mentioning (in successive verses) “Spirit” (i.e. Holy Spirit), “Lord” (i.e. Jesus), and “God” (i.e. Father). These three are one God.
The Greek word used for “gifts” in 1 Corinthians 12:4 is “charismata”. This contains the word ‘Charis’ which translates as ‘grace.’ So, the gifts of the Spirit are gifts given by the grace of God.
“Administrations” - or literally ‘diaconates’ or ‘services’ (1 Corinthians 12:5) - speaks of there being various ways in which we can be of service to one another. This is in keeping with Jesus’ Himself, who ‘came to serve’ (cf. Mark 10:45) and taught us to do likewise (cf. John 13:14). The Lordship of Jesus which we confess (1 Corinthians 12:3b) is, after all, a Lordship of service (cf. Philippians 2:5-8).
“Operations” could be rendered ‘in-workings’ (1 Corinthians 12:6). We are reminded that ‘it is God who works in you both to will and to do of His good pleasure’ (cf. Philippians 2:13). ‘Greater is He that is in you,’ Christian, ‘than he that is in the world’ (cf. 1 John 4:4).
2. Gifts for the common good, given to individuals (1 Corinthians 12:7-11).
The gifts, though given to individuals (1 Corinthians 12:11; cf. 2 Timothy 1:6), are given for the “profit” of the community of believers (1 Corinthians 12:7; cf. 1 Peter 4:10). The expression “by the Spirit” or “by the same Spirit” is repeated several times in these five verses, reminding us of the Sovereignty of the Holy Spirit in the distribution of gifts.
3. The oneness of the body of Christ (1 Corinthians 12:12-13).
The bookends to 1 Corinthians 12:12-14 emphasise the fact that there is one body and many members (1 Corinthians 12:12a), and that the body does not consist of one member but of many (1 Corinthians 12:14). Sandwiched between these two complementary propositions is the startling statement, “and all the members of that one body, being many, are one body: SO ALSO IS CHRIST” (1 Corinthians 12:12b). As Paul explains later in the chapter, ‘Now you (all) are the body of Christ, and members in particular’ (cf. 1 Corinthians 12:27).
In 1 Corinthians 12:13 we are provided with two metaphors: “By one Spirit we all into one body were baptised… and all into one Spirit were made to drink.” The ‘who?’ of this experience is shown in the centre of the verse: “whether Jews or Greeks, whether bondmen or free” - i.e. the Church, which is the body of Christ, ‘all one in Christ Jesus’ (cf. Galatians 3:28).
Baptism is passive, something done to us. But drinking is active, indicating our need to go on infusing the Holy Spirit (so to speak) on a daily basis. This is accomplished through reading and meditating upon the Scriptures, through prayer, and in the exercising of our gifts in a worship context.
E). BREATHE ON ME BREATH OF GOD.
John 20:19-23.
It was the evening of the first day of the week: the day of the resurrection; the first day of the new creation. The disciples met together behind closed doors “for fear” (John 20:19). Fear stifles faith: this is why the Lord and His messengers so often say, ‘Fear not.’
Suddenly, and inexplicably, Jesus stood in their midst! That Jesus was able to do this is informative of the nature of the resurrection body. Walls and locked doors are no barrier, but His was still a flesh and bone body (John 20:20; cf. John 20:27).
We can hardly imagine how startled the disciples were! Jesus’ first words to them were both familiar and reassuring: “Peace be with you” (John 20:19). Having proclaimed the Peace, Jesus displayed the marks of the Cross (John 20:20).
Imagine the delight that the disciples now felt, that their crucified Lord had most surely risen from the dead! Think of their joy, also, at His presence! Jesus repeated His greeting, and commissioned His disciples as Apostles (John 20:21).
Then Jesus breathed on them and said, “Receive ye the Holy Ghost” (John 20:22). Just as the LORD had breathed the life-giving spirit into Adam, so our Lord was symbolically infusing His Apostles with His own resurrection power, thereby anticipating the outpouring of the Holy Spirit upon the whole church at Pentecost. (This text gives us grounds to believe - along with the creeds of the church - that the Holy Spirit proceeds from the Son, as well as from the Father.)
The remission or retaining of sins (John 20:23) is declarative, and belongs to the task of preaching the gospel. Just as the high priest declared who was clean and who was unclean in cases of leprosy, so the Apostles were empowered to pronounce who would be forgiven (Acts 10:43), and who would not be forgiven (John 3:18). This is in keeping with prophetic language (Jeremiah 1:10). (Modern-day preachers share this authority only inasmuch as they faithfully proclaim what is taught in the Word of God.)
F). THE TEACHING OF JESUS.
John 7:37-39.
JOHN 7:37. “In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink.”
The last day of the feast of Tabernacles, the eighth day, was to be a ‘holy convocation’ (Leviticus 23:36), a calling together of Israel for a special assembly for religious purposes. In Jesus’ day, the custom was to draw water from the pool of Siloam to pour on the altar on each of the first seven days of the feast; but not on the last day, the eighth day. It was on this day that Jesus stood up and offered Himself as the water of life for all who are spiritually thirsty.
The offer, first of all, is for “any man,” or ‘anyone,’ as we might say. This is the scope of the gospel: it is the ‘whosever’ of John 3:16 and elsewhere.
Second, it is ‘they who hunger and thirst after righteousness’ who ‘shall be filled’ (Matthew 5:6). There are no conditions to the supply, just that we should have the sense of our need of it. No pre-conditions will procure this ‘blessing’ for us: just a spiritual thirst after what Jesus is offering.
Third, there is but one thing to do in the face of this need: “Come unto me.” We must cast our all upon Jesus, and put our trust wholly and entirely in Him.
And fourthly, having “come” unto Jesus with a genuine thirst, we not only “come,” but also avail ourselves of the “drink” that is on offer. Our life is wrapped up with His.
JOHN 7:38. “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.”
This answers to John 4:13-14, when Jesus said to the woman at the well, ‘Whoever drinketh of this water shall thirst again: But whosever drinketh of the water that I shall give him shall never thirst; but the water I shall give him shall be in him a well of water springing up into everlasting life.’
“As the scripture hath said” seems to be a general reference to any number of scriptures, but it is significant that Zechariah 14 was customarily read on the first day of the feast of tabernacles. Zechariah 14:8 certainly fits here: ‘And it shall be in that day, that living waters shall go out from Jerusalem…’
What springs ‘up into everlasting life’ (John 4:14) in the believer, flows “out” as “rivers of living water” (John 7:38) unto others. The convert to Christianity is not only refreshed himself, but becomes a conduit whereby the blessings of the Holy Spirit are passed on to others.
JOHN 7:39. “(But this spake He of the Spirit, which they that believe on Him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)”
Literally, ‘This He said concerning the Spirit, which those believing in Him were about to receive.’ This speaks of the outpouring of the Spirit which continues through the ongoing work of the Apostles and others in going forth into all the world and preaching the gospel to all nations and peoples.
“For the Holy Ghost was not yet given” means, ‘not yet given in all His fullness.’ That event had to await the “glorification” of Jesus: i.e. His death, resurrection and ascension.
