The time was now fully come. Redemption was finished—God was glorified—Christ at His right hand in heaven, and the Holy Ghost come down to earth. God inaugurates the Church; and this He does in a way suitable to His own wisdom, power, and glory. A mighty miracle is wrought, an outward sign is given. The great event is thus recorded.
Acts 2 “And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost and began to speak with other tongues, as the Spirit gave them utterance.” It may be well here to pause for a moment, and note a few things connected with the descent of the Holy Ghost and the display of His power on this important day.
There was, in the first place, the accomplishment of the Father’s promise; the Holy Ghost Himself was sent down from heaven. This was the great truth of Pentecost. He came from above to dwell in the Church—the place prepared for Him, by the sprinkling of the blood of Jesus Christ. There was also the fulfillment of the word of the Lord to the apostles, “Ye shall be baptized with the Holy Ghost not many days hence.” Not that the disciples then knew the meaning of this word, but the fact was now accomplished. The full revelation of the doctrine of the “ one body” awaited the ministrations of Paul; as he elsewhere says, “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” 1 Cor. 12
But further, besides the various gifts dispensed for the work of the Lord, we have something most blessedly personal, and quite new on the earth. The Holy Ghost Himself came down to dwell, not in the Church only, but also in each individual who believed hi the Lord Jesus. And, thank the Lord, this most blessed fact is as true today as it was then. He dwells now in every believer who rests on the finished work of Christ. The Lord had said, looking forward to this day, “For he dwelleth with you, and shall be in you.” These two grand aspects of the Spirit’s presence were fully accomplished on the day of Pentecost. He came to dwell in each Christian and in the Church. And now, blessed truth, we know that God is not only for us, but in us, and with us.
When “God anointed Jesus of Nazareth with the Holy Ghost and with power,” He appeared in the form of a dove—beautiful emblem of the immaculate purity—the meekness and lowliness of Jesus. He was not to make His voice heard in the streets, nor break the bruised reed, nor quench the smoking flax. But in the case of the disciples who were waiting at Jerusalem, it was altogether different. He descended on them in cloven tongues—tongues of fire, and sat upon each of them. This was characteristic. It was the power of God in testimony—a testimony that was to go forth, not only to all Israel, but to all the nations of the earth. The word of God was also to judge all that came before it—it was as tongues of fire. God’s judgment on man because of sin had been judicially expressed in the cross, and now the solemn fact is to be made known, far and wide, by the power of the Holy Ghost. Nevertheless, grace reigns—reigns through righteousness, unto eternal life, by Christ Jesus. Pardon is proclaimed to the guilty, salvation to the lost, peace to the troubled, and rest to the weary. All that believe are, and ever shall be, blessed in and with a risen and glorified Christ.
The astonishment and consternation of the Sanhedrim and the Jewish people must have been great indeed, at the re-appearance, in such power, of the followers of the crucified Jesus. They had doubtless concluded, that as the Master was now gone, the disciples could do nothing of themselves. For the most part, they were plain, uneducated men. But what must have been their amazement, —when they heard that these plain men were preaching boldly in the streets of Jerusalem, and making converts by thousands to the religion of Jesus. Even historically viewed, the scene is full of the most thrilling interest, and has no parallel in the annals of time.
Jesus had been crucified; His claims to be the Messiah, in popular estimation, had been buried in His grave. The soldiers, who guarded His sepulcher, had been bribed to spread a false report as to His resurrection; the popular excitement had no doubt passed away, and the city, and temple worship, had returned to their former course, as if no great event had taken place. But on God’s part, things were not to be thus quietly passed over. He was awaiting the appointed time to vindicate His Son, and to vindicate Him in the very scene of His humiliation. This took place early in the morning on the day of Pentecost. Suddenly, and unexpectedly, His scattered followers reappeared in miraculous power. They boldly charged the rulers and the people with the guilt of His apprehension, trial, an crucifixion—that they had killed their own Messiah; but that God had raised Him up, to be a Prince and a Savior and to set Him at His own right hand in heaven. “Where sin abounded, grace did much more abound.”
The sentence of Babel, we may also say, was reversed on that wonderful day. In the different languages to which man had been doomed, in God’s just displeasure, salvation is proclaimed. This mighty, marvelous work of God attracts the multitude. They are amazed, and speculate, as to this strange thing. Each one, in the language of the country from whence he came, hears from the lips of poor Galileans, the wonderful works of God. The Jews who dwelt at Jerusalem, not understanding these foreign languages, mocked. Then Peter stood up, and declared to them in their own tongue, and proved from their own scriptures, the true character of what had taken place.
PETER’S FIRST APPEAL TO THE JEWS.
Thus we read: “And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marveled, saying one to another, Behold, are not all these which speak Galileans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day:” or, as we would reckon, nine in the morning—the hour of prayer in the temple.
Thus Peter takes the lead, and explains to the Jews, that the wonderful things they had seen and heard that morning, were not the result of excitement, but rather that which ought to have been looked for according to their own prophetic scriptures. “This is that which was spoken by the prophet Joel.” But mark the ground on which Peter stands and preaches with such boldness. He stands on the ground of the resurrection and exaltation of Christ. This is carefully to be noted, as showing the foundation on winch the Church rests, and when and where her history commences. This was the first day of her existence, the first page of her history, and the first triumphs of God’s ineffable gift to man. “This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.”
We quote the words of another, on the blessed effects of Peter’s first sermon, and of the presence of the Holy Ghost on the earth.
“It was not merely a moral change, but a power which set aside all the motives which individualized those who had received it, by uniting them as one soul, and in one mind. They continued steadfastly in the apostles’ doctrine, they were in communion with each other, they broke bread, they spent their time in prayer, the sense of God’s presence was powerful among them; and many signs and wonders were wrought by the hands of the apostles. They were united in the closest bonds; no man calling anything his own, but all divided their possessions with those that needed. They were daily in the temple, the public resort of Israel for religious exercises, whilst having their own apart, breaking bread at home daily. They ate with joy and gladness of heart, praising God, and having favor with all the people around them. Thus the assembly was formed, and the Lord added daily to it the remnant of Israel, who were to be saved from the judgments which should fall on a nation which had rejected the Son of God, their Messiah. God brought into the assembly—thus owed of Him by the presence of the Holy Ghost—those whom He spared in Israel. A new order of things had commenced, marked by the presence of the Holy Ghost. Here was found the presence and the house of God, although the old order of things still existed unto the execution of the judgment.
“The assembly was formed, therefore, by the power of the Holy Ghost come down from heaven, on the testimony that Jesus, who had been rejected, was raised up to heaven; being made of God both Lord and Christ. It was composed of the Jewish remnant who were to be spared, with the reserve of bringing in Gentiles whenever God should call them.”
This, then, is the Church of God; a gathering together of those whom God has called to the name of the Lord Jesus, and by the Spirit of God. Love rules and characterizes the newly formed assembly. The mighty victories which grace achieved on that memorable day fully attested the power of the exalted Lord, and the presence of the Holy Ghost on earth. Three thousand souls were converted through one sermon. Those who had been the avowed enemies of the Lord, and who had participated in the guilt of His murder, agonized under the power of Peter’s word. Alarmed at the awful thought of having killed their own Messiah, and that God, in whose presence they now were, had exalted Him to His own right hand in heaven, they cry out, “Men and brethren, what shall we do?” The Lord, in a certain sense, had sent the rod of His strength out of Zion, He was ruling in the midst of His enemies, and His people were made willing in the day of His power. Psalm 110.
Peter now seeks to deepen the good work in their souls—He seeks to humble the once proud and scornful Jews. “Repent,” he says, “and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.” He does not say simply, “Believe on the Lord Jesus Christ and you shall be saved.” Though, of course, faith and repentance must go together wherever the work is genuine. But Peter, in this case, presses repentance. Their guilt had been great, and a deep moral work in the conscience was needful for their humbling. They must see then guilt in the sight of God, and receive the remission of their sins at the feet of Him whom they had rejected and crucified. Nevertheless, all was grace. Their hearts were touched. They sided with God against themselves—they truly repented, were pardoned, and received the gift of the Holy Ghost. Now they are the children of God and have eternal life: the Holy Ghost dwelt in them. The reality of the change was made manifest by a complete change of character. “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they con-tinned steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.”
Baptism, on the confession of faith; reception into the assembly; the Lord’s supper; the fellowship of saints, and prayer; were their distinguishing observances. For the moment, the Lord’s prayer, “that they all may be one,” was answered, as we read in the fourth chapter, “And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common.” We will now turn, for the sake of connection, to the tenth chapter.
THE CALLING IN OF THE GENTILES.
Cornelius, the centurion, a devout man, and those that were with him, are now received into the assembly of God. Peter had proclaimed their call in his first discourse. He is now summoned of God in a special way, and with special indications of His purpose, to open the door to those God-fearing Gentiles. Up to this time, the assembly consisted chiefly, if not solely, of Jews. But God dealt tenderly with His ancient people, considering their national prejudices. “Cornelius was a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.” They could have no objection, personally, to receive such an one. Thus God is gracious, tender, and merciful. But no doubt was left on Peter’s mind as to the divine will. God graciously silenced his reasonings, and overcame his unwillingness, with the mild reproof, “What God hath cleansed, that call not thou common.”
Peter now proceeds, though slowly; it was a new kind of work for him. But nothing seems more surprising to Peter, than that the Gentiles should be brought into blessing, without either becoming Jews, or submitting to any Jewish ordinances. This, to Peter, to the Gentiles, and in itself, was an immense step. It strikes at the very root of Popery, Puseyism, Apostolic Succession, and every system of ordinances. In this fact a flood of light is shed on the character of the present dispensation. “Then Peter opened his mouth and said, Of a truth I perceive that God is no respecter of persons; but in every nation he that feareth God, and worketh righteousness, is accepted of him.” Clearly, it was no longer necessary to become a Jew, or submit to external rites and ceremonies, in order to enjoy the richest blessings of heaven. Without the imposition of apostolic hands—though Peter himself, in divine power and authority was present—and before being baptized with water, they were baptized with the Holy Ghost. While the word of God was falling from Peter’s lips, the Holy Ghost fell on all who heard it. Before this, however, a blessed work, through God’s grace, had been going on in the heart of Cornelius: he was a divinely quickened soul.
The quickening operations of the Spirit are quite distinct from being sealed with the Spirit. Before the Holy Ghost can seal, there must be something for Him to seal. He cannot seal our old nature; there must be a new nature for Him to seal—so that there must be a moment in every Christian’s history, when he is quickened and not sealed; but sooner or later the work will be completed. (Eph. 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13).) For example, the prodigal son was quickened, or converted, when he left the far country, but he was a stranger to the Father’s love and grace; and, consequently, had not yet the faith that calmly rests in Him as the source of all blessing. He was legal and unbelieving, though quickened. Certainly, he was not sealed, or at rest, as to his pardon and acceptance, until he received the kiss of reconciliation, or, as some would say, the ring. The gospel idea of believing is more than concern for the soul, however real. Christ-dishonoring unbelief may accompany, for a while, a genuine work of God’s Spirit in the soul. The prodigal had a certain belief, that there was something good in his Father’s heart, therefore he ventures to draw near. But surely this is short of the gospel idea of faith. “He that hath received his testimony hath set to his seal that God is true.” This is faith; and wherever there is this faith, there is the seal of God. Paul himself was at least three days in the deepest exercise of soul, without the peace and rest which the sealing of the Holy Spirit gives. “And he was three days without sight, and neither did eat nor chink.” (Acts 9) But we return to the main point before us.