The Book of Acts
Lesson Number 5
TRANSLATION LEGEND: AMPLIFIED or AMP = Amplified Bible, (1965), ASV=American Standard Version (1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899), ESV=English Stand Version (2001), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publicatrion Society (1917), KJV=King James Version (1611), LIVING = Living Bible (1971), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB=New American Bible (2002), NASB=New American Standard Bible (1977), NAU=New American Standard Bible (1995), NIB=New International Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible (1985), NKJV=New King James Version (1979), NLT=New Living Translation (1996), NRSV=New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV=Revised Standard Version (1952), TNK=JPS Tanakj (1985), Webster=The Webster Bible (1833),WEYMOUTH=Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TNK = JPS Tanakh (1985), TYNDALE= Tyndale’s Bible (1526), WYCLIFFE= Wycliffe New Testament (1382), YLT=Young’s Literal Translation (1862).
LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-Nida Lexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon
THE DAY OF PENTECOST FULLY COME
“ 2:1 And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” (Acts 2:1-4)
INTRODUCTION
There had been many Pentecosts celebrated in Jerusalem – but never one like the one about to take place. The “promise of the Father” of which Jesus had spoken would be fulfilled. The disciples would “endued with power from on high,” just as Jesus had said. The Holy Spirit would come, sent forth by Jesus from the Father – and it would be with extraordinary accompaniments that the disciples had never before experienced. The nature of these accompaniments would confirm that something of significant proportions had taken place in heaven – something that allowed for the grace of God to be poured forth in unprecedented measures.
Many of the things that would take place were formerly associated with curses, but now they would be the signs of blessing. All of this would take place while the disciples “were all with one accord in one place.” They would be waiting as Jesus had instructed them, and now the blessing for which they were waiting would begin to take place. This would be a new day!
It is a principle of spiritual life that those who wait upon the Lord are in a most excellent position – in our text, a receiving position. A waiting people grow stronger, their spiritual senses being honed to a fine edge, and their spiritual stamina increasing, enabling them to endure. As it is written, “He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isa 40:29-31). This promise is being fulfilled in our text.
THE PRINCIPLE OF PROMISE
As we approach this text, it is important that we see, what I will call, the principle of promise. By this I mean that being motivated by a promise is more powerful than be prompted by Law, or a commandment. It is true that, from one point of view, Jesus had commanded His disciples to stay in Jerusalem, and not depart from it: “tarry ye in the city of Jerusalem” (Luke 24:49). Luke states that Jesus “commanded them that they should not depart from Jerusalem” (Acts 1:4). From one point of view, that should be enough, for “the commandment of the LORD is pure, enlightening the eyes” (Psa 19:8). No follower of Christ would object to having a word than this.
However, the Lord adds certain promises to this commandment, thereby adding more incentive to the believers. In this, the nature of the New Covenant is marvelously confirmed. How they must have pondered those precious promises!
➪ “But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).
➪ “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning” (John 15:26-27).
➪ “Howbeit when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come” (John 16:13).
➪ “He shall glorify Me: for He shall receive of Mine, and shall show it unto you. All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall show it unto you” (John 16:14-15).
➪ “And in that day ye shall ask Me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My name, He will give it you. Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be full” (John 16:24).
➪ “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:49).
➪ “ . . . wait for the promise of the Father, which, saith he, ye have heard of Me . . . ye shall be baptized with the Holy Ghost not many days hence” (Acts 1:4-5).
➪ “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8).
The promises are addressed to faith, and faith has the ability to reach forward and take hold of them. Thus, faith moved these disciples to remain in Jerusalem, address immediate Kingdom concerns, and wait expectantly for the fulfillment of the promises delivered to them.
THE RELEVANCE OF THIS
There has not been unanimity among professed believers concerning the events that took place on the day of Pentecost, Some have viewed the involvement in the fulfillment of the promise as confined to the twelve apostles. Others have taken the position that the events of the day of Pentecost were intended to be duplicated throughout the remaining history of the church. There is, however, another view of these things that is, in my judgment, more in harmony with revealed Divine objectives.
What we have in the book of Acts is the beginning of a new era – “the day of salvation” and “the accepted time” (2 Cor 6:2). It is the time of the promised “new covenant” in which men would be changed by the Spirit of God (2 Cor 3:18). This would be accomplished BY beholding the “glory of God in the face of Jesus Christ” – the glorified Christ (2 Cor 4:6). A marvelous accord with the Law of God would be wrought by it being written in their hearts of the people, and “put” into their minds (Heb 8:10; 10:16). This would lead to them thinking like God.
All of the pro855mises of a Messiah and the covenant He would implement were applicable to this period of time – “the day of salvation,” when men would actually be “reconciled to God” (Rom 5:10), be “justified from all things” (Acts 13:39), and become “a new creation” NKJV in Christ Jesus (2 Cor 5:17).
None of these promises focused on any individual other than Jesus Christ. None of these promises were presented as being applicable to a certain group of people within the body of the ones made “accepted in the Beloved” (Eph 1:6). When doctrines are contrived that represent the experiences of the second chapter of Acts as particularly and exclusively those of the twelve apostles, a fundamental error in reasoning has taken place. Unless the text clearly is limited to “the twelve,” there is no form of spiritual reasoning that can justify men creating such limitations. After the commencement of the day of Pentecost, there was a point at which “the twelve” became the focus of attention (2:14). Until that time, no such limitation is affirmed. Because we are dealing with the fulfillment of ancient prophecies, it will be well to mention some of them, confirming what I have just said. I will limit myself to the texts that speak of the affectation of the people themselves during the promised “day of salvation.” The texts referring to a solitary Savior, or Messiah, are evident, and do not require substantiation at this time. The following texts pertain to the people who will be blessed by the Messiah – the people who will enjoy the benefits of the New Covenant.
➪ THE PEOPLE WOULD ALL HEARKEN TO THE MESSIAH. “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken . . . I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in His mouth; and He shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto My words which He shall speak in My name, I will require it of him” (Deu 18:15,18-19)
➪ THE PEOPLE WOULD BE WILLING. “Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth” (Psa 110:3).
➪ JOY AND GLADNESS OBTAINED. “And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away” (Isa 35:10).
➪ AGREEMENT. “Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion” (Isa 52:8).
➪ THE KNOWLEDGE OF GOD. “And they shall teach no more every man his neighbor, and every man his brother, saying, Know the LORD: for they shall all know Me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more” (Jer 31:34).
➪ HOLY INVOLVEMENT. “And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out My spirit” (Joel 2:28-29).
➪ MADE NEW. “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezek 36:26).
When declaring redemption and its glorious benefits, holy men declared the prophets had spoken of these things.
➪ “Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days” (Acts 3:24).
➪ “Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come” (Acts 26:22).
➪ “To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins” (Acts 10:43).
➪ “Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written” (Acts 15:15).
➪ “And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening” (Acts 28:23).
MAKING A POINT
If, as some allege, the book of Acts concerns only a record of the apostles, it will have no power, and will even contradict the prophecies of the coming Savior and the New Covenant over which He would mediate.
After Acts 1:13, only Peter, James, and John are ever mentioned in the book. James is only mentioned twice, and neither reference has anything at all to do with what he did (12:,17). Most of the time John is mentioned, he is said to have been with Peter (3:1,3,4,11; 4:13,19; 8:14). Other significant people in the book of Acts include Stephen (6:5,8,9; 7:59; 8:2; 11:19; 22:20), Philip (6:5; 8:5-6, 12-13,26,29-31,34-3537-40;21:8), Barnabas (4:36; 9:27; 11:22,25,30; 12:25; 13:1-2,7,43,46,50; 14:12,14,20; 15:2,12,22, 25,35-37,39), and Silas (15:22,27,32,34, 40; 16:19.25.29; 17:4,10, 14,15; 18:5).
Add to this the general references to all believers. (2:1,2,4,44,45; 4:32). There are also numerous references to “the disciples” (6:1,2,7; 9:1,19,25,26,38; 11:26,29; 13:52;14:20,22,28; 15:10; 18:23, 27; 19:9,30; 20:1,7; 21:16).
New Covenant life does not center in the Apostles, nor are they the subjects of the Prophets. They themselves were ministers of the New Covenant (2 Cor 3:6), declaring and expounding its benefits to the people. While there is no question about them occupying a unique position in the body of Christ (1 Cor 12:28), and possessing unique insights into the purpose of God (Eph 3:5), they themselves are not the heart of the New Covenant, nor are they the subjects of the book of Acts.
There is no sound basis for imagining that being endued with power from on high pertained only to the apostles, or that the “promise of the Father” was for them alone. If we are going to benefit from the remarkable record before us, it must be seen as a revelation of the New Covenant itself, and not a mere display of extraordinary power or ability. The day of Pentecost that follows is noted for a proclamation of the exalted Lord Jesus, not the unique experience of His apostles. It chronicles the discretionary activity the enthroned Savior, not the heightened capabilities of His disciples.
Nothing will be done on this day that does not shine the spotlight of attention upon the risen Christ. Nothing will take place that is not immediately associated with the salvation of God as foretold by the holy prophets. The accent will not be on the apostles.
PENTECOST FULLY COME
“ 2:1a And when the day of Pentecost was fully come . . . ”
In order to appreciate the text, one must have some understanding of the prefigurements God instituted under the Law. These prefigurements, or foreshadowings, were included in, what is called, the ceremonial Law. That is, these were not the laws that were written upon the tables of stone, which were “the words of the covenant” (Ex 34:28). They were not a moral code, as ordinarily conceived, but one of ceremony or disciplined routine. It was within the framework of these God-ordained ceremonies that certain conduct was imposed upon Israel. This imposition was required for at least two reasons. First, because Israel did not have a circumcised heart. For this reason they were fundamentally rebellious and wayward (Deut 9:24). This condition necessitated particularization concerning their conduct. Second, these ceremonies contained types and shadows of the redemption that would be realized in Christ Jesus. They provided a means through which the people could become acquainted with such things as atonement, redemption, sacrifice, offering to God, and other related matters.
Of particular note was the requirement to observe three annual feasts. These were special occasions that were to be attended by all of the males of the congregation. Thus it was written, “Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel. For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year” (Exodus 34:23-24). The three occasions involved feasts, which are also specified. “Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in 1 the feast of unleavened bread, and in 2 the feast of weeks, and in 3 the feast of tabernacles: and they shall not appear before the LORD empty” (Deut 16:16).
THE PASSOVER. “The feast of unleavened bread” was identified with the “Passover,” and was instituted the night Israel was delivered from Egyptian bondage. On the night it was said, “And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever” (Exodus 12:17). It was codified under the Law, and was the first of the three annual feasts to be observed (Ex 23:15). The feast lasted seven days, and was held in commemoration of Israel’s deliverance from Egypt: “The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt” (Ex 34:18; Lev 23:6). This feast was tied to the Passover, which occurred on the fourteenth day of the month, with the feast of unleavened bread beginning on the fifteenth day (Lev 23:5-6; 2 Chron 35:17). This association is clearly made by Ezekiel the prophet: “In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten” (Ezek 45:21).
When Jesus dwelt among men, He observed the Passover feast, and ir was associated with “the feast of unleavened bread.” As it is written, “Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?” (Matt 26:17). Mark 14:1 refers to “the feast of the passover, and of unleavened bread.” Mark 14:12 reminds us, “the first day of unleavened bread, when they killed the passover.” Luke 22:1 reads, “Now the feast of unleavened bread drew nigh, which is called the Passover” (Luke 22:1). This should be sufficient to establish the fact.
THE FEAST OF HARVEST. This was the second annual feast , during which the firstfruits were reaped (Ex 23:16). It is also referred to as “the feast of weeks,” because of the manner in which the time of its observance was calculated (Ex 34:22; Deut 16:10,16; 2 Chron 8:13). I will comment on this day more extensively after this introduction.
THE FEAST OF TABERNACLES. This is the third feast, and primarily referred to as “the feast of tabernacles” (Lev 23:34; Deut 16:13,16; John 7:2). It is also referred to as “the feast of ingathering” (Ex 23:16; 34:22). Nehemiah referred to it as the time during which Israel dwelt in “booths” made of branches (Neh 8:14-17; Lev 23:40-43). It also lasted seven days (Lev 23:39), and took place at “the end of the year,” when all of the crops were gathered in from the fields (Ex 23:16).
Thus, in these three feasts we have a marvelous depiction of the salvation of God.
➪ First, there is a sacrifice and deliverance. Just as surely as Israel had a passover lamb, so Christ is “our Passover,” having been “sacrificed for us” (1 Cor 5:7). Just as Israel was delivered from a prolonged bondage over which they had no power, so we have been delivered from this present evil world (Gal 1:4), saved from our sins (Matt 1:21), and rescued from the prince of the power of the air (Eph 2:2).
➪ Second, just as there was a celebration of the harvest of firstfruits – a pledge of the full harvest to come – so in Christ there has been an initial reaping of genuine fruits. This took place on the day of Pentecost, during which both the nature and the effectiveness of the sacrifice for sin was confirmed. The caliber of the spiritual grain was revealed at that time, as well as the sureness of the harvest.
➪ Third, there will be a final harvest in which the thorough field will be reaped, and the grain gathered into the everlasting garner.
See, it is all revealed in those three annual feasts of Israel. In them is encapsulated the whole of the salvation that is in Christ Jesus, and will be carried out to the finest detail.
THE DAY OF PENTECOST
“And when the day of Pentecost . . . ” Other Versions read, “And when the fiftieth days was come,” TNT “Seven weeks had gone by since Jesus’ death and resurrection,” LIVING “On the day of the harvest festival,” WEYMOUTH and “the actual day of Pentecost.” PHILLIPS
Under the Law, the day of Pentecost was never identified by that name. “Pentecost” is used exclusively in the New Covenant writings, and pertains to the way in which the day was calculated. The word “pentecost” means “the fiftieth day.” It is a transliteration of the Greek word, with each letter being converted to an English letter, rather than the word itself being translated. The Greek word is penthkosth/j (pen-tay-kos-tay). It is mentioned in this text. It is also mentioned in Acts 20:16: “For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost” (Acts 20:16). It is mentioned again in First Corinthians 16:8: “But I will tarry at Ephesus until Pentecost” (1 Cor 16:8).
There are three ways in which this day is referenced under the Law.
➪ The Festival of Weeks (Exodus 34:22; Deuteronomy 16:10, 16; 2 Chronicles 8:13) – because it was celebrated seven complete weeks, or fifty days, after the Passover (Leviticus 23:15, 16).
➪ The Festival of the Harvest (Exodus 23:16), because was a reaping of the grains that were sown during the final harvest of ingathering.
➪ The Day of Firstfruits (Numbers 28:26), because the first loaves made from the new grain were then offered on the altar (Leviticus 23:17).
The time of the day of Pentecost was precisely calculated. It came after the Passover, which was a feast of seven days. Measuring from “the seventh sabbath” of that feast, Israel was to count fifty days forward. “Even unto the morrow after the seventh sabbath shall ye number fifty days . . .” (Lev 23:16). Stated another way, they were to count seven sabbaths forward – a period of forty-nine days. “And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete” (Lev 23:15). On the next day – the fiftieth day – the “feast of weeks,” or the day of “Pentecost,” was observed.
The all important feature of this day was the presentation of two loaves of leavened, salted bread unto the Lord. The size of each loaf was specified: “Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD. Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD” (Lev 23:17). These were to be accompanied by the burnt offerings of “seven lambs without blemish of the first year, and one young bullock, and two rams.” One “kid of the goats” was also offered “for a sin offering,” and “two lambs of the first year for a sacrifice of peace offerings” (Lev 23:18-19). The priest was then to wave these offerings before the Lord “with the two lambs.”
This was to be a festival of good cheer because of the harvest, and a day of joy. Free will offerings were also to be made to the Lord: “And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee” (Deut 16:10). There was to be a liberal spirit at this time, with special consideration being given to the strangers, the fatherless, and widows. “And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to place His name there” (Deut 16:11).
The day of Pentecost, then, was marked by the following.
➪ It was between the time of Divine deliverance and the final harvest.
➪ It was a time when the firstfruits of the latter seed was offered to the Lord.
➪ All of the people enjoyed the day, including sons, daughters, manservants, maidservants, the Levites, strangers, the fatherless, and the widows – “all flesh,” so to speak.
➪ It was a day attended by great joy.
By instituting this day, the Lord confirmed that seed that was sown would grow and produce a harvest. He declared that what was first reaped was to be especially offered to the Lord. There was an affirmation that this day belonged to everyone, including even menservants and maidservants. It was a time when being a servant brought with it no inhibition.
Thus, the following sequence of events have taken place.
➪ Jesus had died been buried, and remained in the tomb for three days and three nights.
➪ Jesus has raised from the dead.
➪ Jesus has appeared to His disciples, spending forty days with them, speaking about things pertaining to the Kingdom of God.
➪ Jesus has ascended back into heaven.
➪ The disciples have joined together in prayers and supplications.
➪ Peter has revealed that the bishopric vacated by Judas must be filled.
➪ The qualifications for the replacement have been specified.
➪ Two qualified individuals were identified.
➪ Prayer is was made to God, asking that He reveal His choice.
➪ Lots were cast, and the lot fell on Matthias.
➪ Matthias is numbered with the eleven.
The stage is now set for the fulfillment of the promise.
Let no one imagine that in this day of salvation the will of God is being done independently of human involvement. This is a day when God has called the redeemed to participate in what He is doing. We will find that this is a consistent pattern throughout the book of Acts. We will find the frequent involvement of angels. However, the primary work of the Lord will be carried by those whom He recognizes as being identified with His only begotten Son.
FULLY COME
“ . . . was fully come . . . ”
The words “fully come,” while omitted from several versions (NASB,NIV NRSV, RSV, ASV, BBE, GENEVA, NAS, NAU, NLT, PNT, TNT, IE, ISV), are integral to the text. Several versions reflect the true idea of the text. “Was now come,” ASV “was now accomplishing,” DARBY “were accomplished,” DOUAY and “was fulfilled.” NAB The Greek word translated “fully come” is sumplhrou/sqai (soom-play-rous-thai). Its lexical meaning is, “to fill completely, to complete entirely, be fulfilled of time,” THAYER and “figuratively of a span of time in God’s planning, be fulfilled, come to an end.” FRIBERG
This is language that speaks of Divine purpose and government. The will of God is inserted into time, surrounded by all manner of challenging circumstances, and an adversary as well. Time itself, which ordinarily erodes everything placed within its confines will be powerless against this purpose. The adversary, the devil himself, will use all of his subtlety to thwart the fulfillment of this purpose. Principalities and powers will attempt to frustrate it as well.
The particular day is not merely a day on the calendar of men. This is a day on the calendar of heaven – a day on which “the promise of the Father” will be sent by Jesus into the adversarial and decaying realm. It is the day Jesus had in mind when He said to His disciples, “ye shall be baptized with the Holy Ghost not many days hence” (Acts 1:5). Will the enthroned Savior be able to fulfill what has been determined for this day? Will the purpose that has been set in motion be brought to its determined culmination?
Certain Things Had to Happen
There are certain things that had to happen before this day could be fulfilled. Many of them will be worked out “in the presence” of Christ’s enemies. They will be carried forward by the Man from heaven who has humbled Himself, coming in “the likeness of sinful flesh” (Rom 8:3), and wrapped in “weakness” and servitude (Phil 2:7). Some of the work must be accomplished while the Man from heaven is in a weakened state (2 Cor 13:4).
What had to take place before this day could “fully come?” In a grand display of Sovereignty, all of the requirements were fulfilled, thoroughly and in a timely manner. Here are some of them.
➪ A VIRGIN CONCEIVES. A virgin had to conceive a bring forth a Son (Isa 7:14; Matt 1:22-23).
➪ CALLED OUT OF EGYPT. The Holy Child must have been called out of Egypt (Hos 11:1Matt 2:15).
➪ SLAUGHTER OF INNOCENTS. There must be a slaughter of the innocents, causing the mothers to weep for their children (Jer 31:15; Matt 2:17-18).
➪ RAISED IN NAZARETH. The Redeemer had to be raised in Nazareth (Matt 2:23).
➪ THE WAY PREPARED. One had to come to prepare the way for the coming of Jesus (Isa 40:3; Matt 3:3).
➪ LIGHT IN GALILEE. A Light had to rise in the Galilean area (Isa 9:1-2; Matt 4:12-16).
➪ KNOWLEDGEABLE REDEEMER. The proposed Redeemer had to know to choose the good and refuse the evil (Isa 7:15; Heb 1:9).
➪ HEALING. His earthly ministry must include the healing of the sick (Isa 53:4; Matt 8:17).
➪ PARABLES. The Messiah must have spoken to the multitudes in parables (Psa 78:2; Matt 13:35).
➪ FREE FROM SIN. The Savior had to have lived free from sin, so that when He was offered it was not for His own sin (Dan 9:26).
➪ TRIUMPHAL ENTRY. The Savior must have ridden triumphantly into Jerusalem, sitting upon a young colt, with the people praising Him (Zech 9:9; Matt 21:4-9).
➪ DISCIPLES SCATTERED. When arrested, His disciples had to be scattered (Zech 13:7; Matt 26:56).
➪ BETRAYAL. The Redeemer must be betrayed by one identified with Him (Psa 41:9; 55:12-15; Matt 26:47-48; John 17:12; Acts 1:16).
➪ THIRTY PIECES OF SILVER. Jesus had to be betrayed for thirty pieces of silver (Zech 11:12-13; Matt 27:9).
➪ WITHOUT CAUSE. When the Savior was crucified, with men there could be no just cause for His death (Psa 35:19; John 15:25).
➪ CASTING LOTS. When crucified, the men had to cast lots for Jesus’ garments (Psa 22:18; Matt 27:35).
➪ I THIRST. When He died, Jesus had to have cried out “I thirst” (Psa 22:15; 69:21; John 19:28).
➪ NUMBERED WITH TRANSGRESSORS. When He died, Jesus had to be identified, or numbered,. with transgressions (Isa 53:12; Mk 15:27-28).
➪ NO BONE BROKEN. When the Savior died, no bone of His body could be broken (Psa 34:20; John 19:36).
➪ VALIDATE NEW COVENANT. The death of the Christ must validate the New Covenant, thus bringing an end to the Old Covenant (Heb 9:16-17).
➪ SIN REMOVED. The sin of the world had to be taken away (John 1:29), put away (Heb 9:26), and judged in a Man (Rom 8:3).
➪ MADE TO BE SIN. A Man had to be “made sin for us” – to become sin incarnate (2 Cor 5:13).
➪ MADE A CURSE. A Man had to become a curse for us (Gal 3:13).
➪ SIN CONDEMNED. What the Law could not do must be done: sin had to be condemned “in the flesh” (Rom 8:3).
➪ BURIED WITH THE RICH. When buried, the Savior had to have been buried with the rich (Isa 53:9; Matt 27:60).
➪ RISE ON THIRD DAY. The Savior had to rise from the dead on the third day (Hos 6:2; Lk 9:22; Acts 10:40; 1 Cor 15:4).
➪ ETERNAL REDEMPTION. Eternal redemption had to be obtained (Heb 9:12).
➪ GOD SATISFIED. God had to be “satisfied” regarding the offering made for sin (Isa 53:11).
➪ PURGING. The heavenly realms had to be purged, or readied for reception of men (Heb 9:23).
➪ SATAN BRUISED. Satan’s Head had to be bruised (Gen 3:15; Heb 2:14).
➪ POWERS SPOILED. Principalities and powers had to be “spoiled,” or plundered (Col 2:15).
➪ HANDWRITING BLOTTED OUT. The handwriting of ordinances that was against us had to be blotted out (Col 2:14).
➪ ALL POWER GIVEN. A Man had to be invested with all power in heaven and earth, in order to bring men to glory (Dan 7:13-14; Matt 28:18; 1 Pet 3:22).
➪ ABOUNDING GRACE. The grace of God had to be able to abound “by one Man, Jesus Christ” (Rom 5:15).
➪ ONE MAN BARES SIN. The sins of the world had to be effectively laid upon one man, thereby enabling justification (Rom 5:16).
➪ FREE GIFT FOR ALL. The “free gift” must be able to come upon all men upon the basis of the righteousness of one Man, Jesus Christ, and be accomplished justly (Rom 5:18).
➪ ONE ACT OF OBEDIENCE. There must be one act of obedience whereby many can “be made righteous” (Rom 5:19).
➪ A JUST GOD. God must be “just” in the justifying of men (Rom 3:26).
➪ LIFE TAKEN UP. The Son must take up His own life again, rising from the dead (John 10:17-18).
➪ JESUS RECEIVED IN HEAVEN. Jesus must be received back into heaven, and the Kingdom given to Him (Dan 7:13-14).
➪ CHRIST GLORIFIED. Christ must have been exalted and “glorified,” in order that He might send forth the Spirit (Acts 2:33; 3:13).
➪ INTERCESSOR IN HEAVEN. An Intercessor had to be in place in heaven, to save to the uttermost those who come to God through Him (Isa 53:12; Heb 7:25).
➪ MEDIATOR IN PLACE. A Mediator had to be established in order to apply the covenant to the people (Heb 8:6; 12:24).
➪ WORD FROM JERUSALEM. Everything must be ready for the word of the Lord to go out from Jerusalem (Mic 4:2; Zech 14:8; Lk 24:49)
➪ BISHOPRIC FILLED. The bishopric vacated by Judas must be filled by a qualified individual (Psa 109:8; Acts 1:20,25,26).
➪ WORLD RECONCILED. The reconciliation of the world had to have been wrought (2 Coir 5:18-20).
➪ LAW ENDED AS MEANS. The Law must have been ended as a means to righteousness (Rom 10:4).
This is by no means a complete listing of the considerations. Here, however, are forty-seven things that had to be fulfilled BEFORE the day of Pentecost could “fully come.” If a single one of them, or any other requirement, had not taken place, the events that follow could not possibly have occurred. The day could not “fully come” until all of these things were accomplished. They were all essential in order for salvation to be declared to all men.
The Divine will had to have been satisfactorily accomplished in three realms. There could be no flaw in what was done.
➪ HEAVEN. There could be no discontent in heaven concerning what the Son had accomplished. In God’s assessment, sin must have been satisfactorily put away, Satan destroyed, the Law as a means to righteousness terminated, and the Savior exalted to the place of absolute preeminence.
➪ EARTH. On earth an effective ministry must have been accomplished in the midst of darkness, an efficacious death achieved, a confirmed resurrection accomplished, and a visible ascension into heaven completed.
➪ SATAN’S DOMAIN. In the world of darkness, Satan had to have been destroyed, principalities and powers spoiled, and the basis for condemning accusation removed.
Here is a marvelous example of God working “all things” “together “for good to them that love God, to them who are the called according to his purpose” NIV (Rom 8:28). If these works had not taken place at the foundational level, as they did BEFORE Pentecost, nothing could have been worked together for eternal good at the individual level.
A SANCTIFYING VIEW
Having been myself exposed to a suffocating legalistic approach to the book of Acts, I can testify to the refreshment that is ministered by the “fully come” view. This is the view that sees the events taking place on the day of Pentecost as having a firm and unmoveable foundation. A considerable amount of Divine activity preceded this day, when “the day of Pentecost was fully come!” It is only as this book is seen against the backdrop of Divine accomplishment that it will minister grace to the hearers. We will find the book of Acts is the chronicling of the effects of an exalted Savior. On this day He started a work that is continuing to this day. God be praised that when the day arrived, everything was ready!
THE FIRST DAY OF THE WEEK
As I have already indicated, the day of Pentecost occurred on the first day of the week – fifty days after the “seventh sabbath” of the Passover week (Lev 23:16). Throughout history certain have questioned the superiority of the first day of the week, choosing to honor the seventh day – the Sabbath – as the primary day for believers. Those of us who prefer the first day of the week have good reason for doing so. Consider the following.
➪ Jesus rose from the dead on the first day of the week: “Now when Jesus was risen early the first day of the week, . . . ” (Mark 16:9).
➪ Jesus appeared to Mary Magdalene on the first day of the week: “Now when Jesus was risen early the first day of the week, He appeared first to Mary Magdalene, out of whom he had cast seven devils” (Mark 16:9).
➪ Jesus appeared on the first day of the week to the women who came to the tomb: “In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. . . . And as they went to tell His disciples, behold, Jesus met them, saying, All hail. And they came and held Him by the feet, and worshipped Him” (Mat 28:1,9).
➪ Jesus appeared to Cleopas and his companion on the first of the week: “Now upon the first day of the week . . . And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs . . . And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them” (Luke 24:1,13,15).
➪ Jesus appeared to the eleven and those who were with them on the first day of the week: “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you” (John 20:19; Lk 24:33-36).
➪ One week later, again on the first day of the week, Jesus appeared to His disciples again: “And after eight days again His disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you” (John 20:26).
➪ Pentecost was on the first day of the week, fifty days after the last Sabbath of the Passover week: (Lev 23:16).
➪ The disciples at Troaz gathered on the first day of the week to break bread: “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight” (Acts 20:7).
➪ The brethren at Corinth were noted for gathering on the first day of the week: “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come” (1 Cor 16:2).
➪ This is no doubt the day on which John was “in the Spirit” when on the isle of Patmos: “I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet” (Rev 1:10). Those who say John’s reference to “the Lord’s day” referred to the day Lord appeared to Him overlook that He was in the Spirit on that day BEFORE Jesus spoke to Him. This is not a strange view, but has been generally accepted throughout the ages. It is obvious that, to John, the day was a distinguished day, else there would be no significance to saying “the Lord’s day.”
The resurrection of Christ on the first day of the week gave it a special significance – as well as two of His appearances to His disciples on that day. It is therefore fitting that believers honor Him on the first day of the week. It is superior to the Sabbath day because of the events taking place on it. It also is more in harmony with the New Covenant, which is a covenant of beginnings and first things. Under the Law, rest from labor was the emphasis. Under the New Covenant, newness of life is the point.
The sabbath day of the Law is, in a firstfruits sense, fulfilled in Christ Jesus. As it is written, “For we which have believed do enter into rest . . .” (Heb 4:3). A point is made of the fact that Israel never did enter into God’s intended rest. That is, keeping the seventh day holy was really only a token of the rest to which the Lord referred. Here is how the Spirit states the case: “For if Joshua had given them rest, then He would not afterward have spoken of another day. There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His. Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience” NKJV (Heb 4:11).
If it is countered that the Spirit is not speaking with the seventh-day-Sabbath in mind, then I draw attention to the fact that He was, in fact, speaking with that very day in mind. Thus, the fourth chapter of Hebrews begins, “For we which have believed do enter into rest, as he said, As I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world. For He spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again, He limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear His voice, harden not your hearts” (Heb 4:4-7).
The “first day of the week” was never intended to replace the Sabbath day of the Ten Commandments. It is a day sanctified by the resurrection of Christ, not the rest of God following the creation. It is a day that marks the beginning of a new thing. The Sabbath day is initially fulfilled when we enter God’s rest by ceasing from our own works in order to justification. It is at that point that we “enter into rest” (Heb 4:3, 10). We are also to continue to “labor to enter into that rest” (Heb 4:11).
The Sabbath will be ultimately realized when we enter the glory, finally passing beyond the domain of tiring labor and the struggle to attain. It is then that we will experience the fulfilling of this word, “Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them” (Rev 14:13).
While there is certainly nothing wrong with honoring the Sabbath day in remembrance of the creation, there is nothing particularly commendable about it either – at least not in view of the glorification of Jesus and the institution of the New Covenant. It is far beneath the noble activity of remembering a risen and exalted Christ through whom we obtain salvation, to place an accent upon the observance of the Sabbath day as specified under the Old Covenant.
Jesus never affirmed that He came to bind the Sabbath day upon men, or remotely suggest that it should be kept by those who are following Him. In fact, during Christ’s ministry, some of the most fierce opposition He encountered pertained to what He did on the Sabbath day (Matt 12:2; Mk 2:24; 3:2; Lk 6:2; 13:14; 14:1-3; John 5:16). Although He kept the Sabbath day, regularly attending the synagogue (Lk 4:16), it must be remembered that the Sabbath day commandment did not say to assemble on that day, nor did Moses ever institute the synagogue. Jesus did affirm, “For the Son of man is Lord even of the Sabbath day” (Matt 12:8). He reminded His critics that “the priests in the temple profane the Sabbath, and are blameless” (Matt 12;5). He also said a sheep that had fallen into a pit could be lifted out of it on the Sabbath (Matt 12:11), and that is was “lawful to do well on the Sabbath days” (Matt 12:12). With the confidence of the Lord of glory He declared, “The Sabbath was made for man, and not man for the Sabbath” (Mk 2:27). By this, Jesus meant that the Sabbath was an inferior institution, being made for man, who was a higher creation. It was made on account of man, and not man on account of the Sabbath. It was further made as a day of rest from toil (Ex 20:9-10; 31:15; Deut 5:13-14).
Even though Paul was sent to the Gentile world, where, with the exception of being among the Jews, there was no extensive knowledge concerning the Sabbath day, he never provided a single word of instruction concerning keeping the Sabbath day – not so much as a syllable. In all of his epistles there is one solitary reference to “sabbaths.” That word is not an admonition to keep the Sabbath day, but a warning for believers not to allow any person to judge them regarding sabbaths. “Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the sabbath days: which are a shadow of things to come; but the body is of Christ” (Col 2:16-17). Other versions read, “or a Sabbath day.” NASB/NIV This admonition must be taken seriously by every child of God.
It cannot be coincidence that the day of Pentecost occurred on the first day of the week – the day Jesus rose from the dead! It appears clear to me that the Feast of Pentecost, of the “Feast of weeks,” was ordained in expectation of the arrival of the day of Pentecost in Jerusalem, following Christ’s exaltation. On that day salvation was implemented.
WITH ONE ACCORD IN ONE PLACE
“ 1b . . . they were all with one accord in one place.” Other versions read, “they were all together in one place,” NASB “while they were all assembled together,” MRD “they were all in one place together,” NAB “they had all met together,” NJB “the believers were meeting together in one place,” NLT “they were all with one accord together in one place,” YLT “as the believers met together that day,” LIVING “they had all met in one place,” WEYMOUTH “they were all meeting in one mind,” WILLIAMS “they were all together in the same place,” MONTGOMERY and “they were all assembled together in one place.” AMPLIFIED
THEY WERE ALL
“ 1b . . . they were all . . . ” It may seem to be bordering on in sanity to ask “Who are the ALL?” Who is it that was “gathered together?” A number of people affirm it was “the twelve,” and that these first few verses are all about them. This conjecture assumes that the final words of the first chapter shift the emphasis to the twelve apostles: “and he (Matthias) was numbered with the eleven apostles” (1:26) – as though after everyone cast their lots, they all went to their own abode following the outcome of the casting of lots.
This would mean that only the twelve continued tarrying in Jerusalem, obeying the word of the Lord: “tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Lk 24:49). That word was spoken to “the eleven . . . AND them that were with them,” included the women, Mary Magdalene, and Cleopas and his companion (Lk 24:33). Those people, and several others, including the mother of Jesus and His four brothers, had assembled in an upper room, waiting in prayer and supplication for “the promise of the Father” (Acts 1:14). Whether it was the original number or not, those who continued “waiting” numbered one hundred and twenty at the time Peter stood up and delivered an inspired word about filling the “bishopric” vacated by Judas (Acts 1:15).
Precisely what kind of reasoning leads one to believe that when the day of Pentecost fully came, only the twelve remained? Are we to believe, for example, that “the seventy” who were empowered and sent out by Jesus were excluded from this number, as well as from the promise? Why would not the glorious unity of mind and soul that they were enjoying extend into the day of Pentecost? When did the “one accord” cease? Although they are not the final word on the matter, conservative commentators agree among themselves that the “all” of our text refers to the hundred and twenty. These include Albert Barnes, Adam Clarke, Pulpit Commentary, Matthew Henry, John Wesley, Biblical Illustrator, John Gill, John Calvin, Joseph Benson, Matthew Poole, and others. In fact, you will be hard pressed to find a reputable commentator who affirms this passage to be limited to the twelve apostles, or to present a sound case for such a notion.
I present the following reasons for concluding that “they all” include the hundred and twenty of 1:14.
➪ It is in harmony with the Gospel record (Luke 24).
➪ It reflects a better flow of the record from the first chapter.
➪ It serves to accent the magnificent unity that characterized the disciples following Christ’s ascension.
➪ There is no record of “the twelve” isolating themselves from the other disciples after Jesus ascended into heaven.
➪ There is no record of a cessation of the waiting of the other disciples between the ascension of Christ and the day of Pentecost.
➪ There is no record of“the twelve” tarrying in Jerusalem while the others ceased doing so.
➪ It violates no promise of Jesus, no Scriptural account, or any apostolic exposition of Scripture to see the “all” as applying to the previously mentioned one hundred and twenty.
➪ It is difficult to believe that the day of Pentecost was not honored by all of the waiting disciples, or that “the twelve” did so in isolation from the others.
WITH ONE ACCORD
“ . . . with one accord . . .” A considerable number of the translations neuter the power of the text. They accent the visible gathering, without equally confirming the harmonious aspect of the gathering – i.g. “assembled together,” MRD “meeting together,” NLT and “met together.” LIVING This is another one of those cases involving a difference in manuscripts. One set of manuscripts employ the Greek word o`moqumado.n (hom-oth-oo-mad-on), which has a lexcal meaning of “with one mind, by common consent, together, unanimously.” THAYER The other set of manuscripts only use the Greek expression pa,ntej o`mou/ (pan-tez om-ou), which has the lexical meaning of, “all, or everyone together.” THAYER This latter meaning is synonymous with the former if “together” is perceived as meaning more than a mere bodily presence – an emphasis that is not ascribed to gatherings of believers. We have already been exposed to the people of this text in the previous chapter “These all continued with one accord” (1:14). It is inconceivable that the Spirit would now mention the same group with only their bodily presence in mind.
These were people who had been going to the temple together (Lk 24:53), meeting together (Acts 1:13), praying together (Acts 1:14), listening together (Acts 1:15-22), together choosing men who were qualified to fill Judas’ place (Acts 1:23), praying together for God to reveal the man He had chosen (Acts 1:24-25), casting their lots together (Acts 1:26), and together confirming the choice of Matthias (Acts 1:26).
The whole nature of the text demands that these people be perfectly joined together in the same mind and in the same judgment. No view of this t ext must be taken that would remotely suggest anything else, for that would disrupt the intended flow of the text.
Being of “one accord” is one thing. For everyone – “all” – to be of “one accord” is something else. In reference to believers, this phrase is mentioned no less than seven times in Acts (1:14; 2:1,46; 4:24; 5:12; 8:6; 15:25). In all of these instances, it refers to the single-mindedness of the disciples. There were no divisions among them.
It ought to be noted that this is the kind of environment in which the promised blessing of the Lord will be realized. The Psalmist, having the Spirit of God, saw this with remarkable clarity for the times. “Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore” (Psa 133:1-3).
It is no wonder that the church is frequently admonished concerning this matter.
➪ “Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits” (Rom 12:16).
➪ “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor 1:10).
➪ “Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you” (2 Cor 13:11).
➪ “Endeavoring to keep the unity of the Spirit in the bond of peace” (Eph 4:3).
➪ “Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel” (Phil 1:27).
➪ “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind” (Phil 2:2).
➪ “Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing” (Phil 3:16).
➪ “Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous” (1 Pet 3:8).
Where this unity and single-mindedness is lacking, the ground of the heart and mind become hard and fallow. This is not simply an honorable goal, it is a revelation of real accord with the Lord. Where this accord does not exist someone is at enmity with God.
Christ Himself is not divided. In addressing the matter of divisions in Corinth Paul wrote, “Is Christ divided?” (1Cor 1:13). What is the answer to that question, and who is there who does not know it? And, if Christ is not divided, He surely will not minister His life to those who are divided. For Him to do so would be to “deny Himself” – and He cannot do that (2 Tim 2:13).
In spite of this rather obvious reality, there are multitudes of casual church members who expect to receive the blessing of the Lord, even though they are at fundamental variance with His people. Let it be clear that this cannot be.
When prophesying of the day of salvation, the Spirit moved Isaiah to write, “Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion” (Isa 52:8). It is not coincidence, therefore, that the brethren in the second chapter of Acts were gathered together “in one accord.”
The Lord works toward this aim – that His children may be of “one accord.” Therefore Paul wrote, “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ” (Rom 15:5-6).
The modern church does not make enough of this. Spiritual Babylon presents a variety of approaches to Christianity that allows the individual to maintain fundamental views that are at variance with those of other believers. It allows for differing views concerning things that God has revealed – like justification, holiness, the return of Christ, the Lord’s table, and what men must to do be saved. If this environment had been in place on the day of Pentecost, the blessing would have come! Further, where it is found now, the blessing still does not come. It allows for differing views of God, Christ, and the Holy Spirit, as well as the present focus of Jesus.
IN ONE PLACE
“ . . . in one place.” Whatever one may think about gathering together, that is the kind of setting in which the New Covenant was inaugurated, and the Gospel was first preached with power and understanding. If the disciples who were gathered together when the day of Pentecost was “fully come” were suddenly transported to our day and time, one can only imagine what would have happened. For one thing, they would not have met so early. Even when they did come together someone would have suggested having cell groups – perhaps twelve, with an apostle leading each one. They surely would not have remained together for so long, and a lot of people would not be participating.
I know that it all sounds a bit ridiculous. That is because it is! It is ridiculous for those who wear the name of Jesus to seek to find ways to maintain division, or to meet separately, or not to be together in one accord. It is nonsensical to think that a people who are fundamentally divided would be used by God to represent His Son, who is not divided.
In the record to which we are now being exposed, the real God is working among His real children, and the real Jesus is ministering among them. The real will of God is being worked out, and all of it is according to God’s eternal purpose and the word of His prophets.
A SOUND FROM HEAVEN
“ 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.”
Ten days earlier, Jesus had told these disciples, “ye shall be baptized with the Holy Spirit not many days from now” NKJV He did not give them any indication of how this would happen, or if there would be some remarkable phenomenon that would attend that baptism. Further, the prophecies about the pouring forth of the Spirit provided no details about any impersonal accompanying phenomenon.
➪ “For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour My Spirit upon thy seed, and my blessing upon thine offspring” (Isa 44:3).
➪ “And it shall come to pass afterward, that I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out my spirit” (Joel 2:28-29).
➪ “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn” (Zech 12:10).
Jesus had spoken more specifically of what they were about to experience. He referred to these, and other, things when He said, “wait for the promise of the Father, which, saith He, ye have heard of Me” (Acts 1:4). He had spoken specifically to them about this.
➪ “And I will pray the Father, and He shall giv