Post by Admin on Aug 18, 2024 12:54:38 GMT -5
The Outpouring of the Holy Spirit
The first activity Christ performs after his exaltation is the
outpouring of the Holy Spirit. Having been exalted to the right hand
of God and having received the promise of the Holy Spirit from the
Father (the Holy Spirit promised in the Old Testament), Christ can
now bestow this Spirit upon his earthly church (Acts 2:33). The
Spirit he imparts proceeds from the Father and is received by Him
from the Father; subsequently, Christ Himself pours it out upon His
church (Luke 24:49; John 15:26). It is the Father who sends the Holy
Spirit in Jesus' name (John 14:26). Before the ascension, there was
no Holy Spirit in the sense that Jesus had not yet been glorified (John 7:39).
This does not imply that the Holy Spirit did not exist before Christ's
exaltation, as the Old Testament mentions God's Spirit, and the
Gospels speak of Elizabeth and John the Baptist being filled with the
Holy Spirit (Luke 1:15, 41), Simeon being guided by the Holy Spirit
(Luke 2:26–27), and Jesus being anointed with the Holy Spirit
without measure (John 3:34). Nor does it mean that the disciples
were unaware of the Holy Spirit before Pentecost; they were taught
differently by the Old Testament and Jesus Himself. Even the
disciples of John, who told Paul in Ephesus that they had not
received the Holy Spirit at their baptism and had not heard of the
Holy Spirit (Acts 19:2), were not denying the Holy Spirit's existence
but rather the extraordinary working of the Holy Spirit, such as the
events on the day of Pentecost. They were aware that John was a
prophet sent by God, equipped with the Spirit, but they had not
joined Jesus' company and, therefore, lived outside the church,
which received the Holy Spirit on Pentecost.
The event on Pentecost signifies that the Holy Spirit, who existed
before that day and bestowed many gifts and performed great works,
now began to dwell in the church as in His temple after Christ's
ascension. After creation and the incarnation, the outpouring of the
Holy Spirit is the third great work of God. This extraordinary gift of
the Holy Spirit had been promised in the Old Testament, with
prophecies that the Spirit would rest upon the Servant of the Lord in
His fullness and be poured out upon all people in the last days,
young and old, male and female (Isa. 11:2; Isa. 44:3; Ezek. 39:29;
Joel 2:28ff.). John the Baptist continued this promise, stating that
the Messiah would baptize not with water, as he did, but with the
Holy Spirit and purifying fire (Matt. 3:11; Luke 3:16; cf. Acts 2:3;
18:25; Rom. 12:11; 1 Thess. 5:19). Jesus also promised to send the
Holy Spirit from the Father after His ascension to lead His disciples
into all truth. He made it clear that the Holy Spirit's activity involved
two aspects: comforting the disciples and leading them into the
truth, which is granted only to Jesus' disciples, while convicting the
world of sin, righteousness, and judgment (John 14:16; 15:26; 16:7, 8–11).
Jesus fulfilled this promise regarding his disciples, particularly his
apostles, even before His ascension. On the evening of His
resurrection, during His first appearance to the apostles, He
solemnly introduced them to their apostolic mission. He breathed on
them and said, "Receive the Holy Spirit. If you forgive the sins of any,
they are forgiven them; if you retain the sins of any, they are
retained" (John 20:22–23). This special endowment and power of
the Holy Spirit for their apostolic office was given by Christ before
His ascension, distinct from what they would later receive on the day
of Pentecost along with all believers.
On that day of Pentecost, the apostles were not alone but gathered
for prayer with certain women, including Mary, the mother of Jesus,
His brothers, and many others, totaling about 120 persons (Acts 1:14;
2:1). All of them were then filled with the Holy Spirit (Acts 2:4).
While the same expression is used earlier (Exod. 31:3; Mic. 3:8; Luke
1:41), there is a significant difference in meaning. Previously, the
Holy Spirit was temporarily given for specific purposes to isolated
individuals, but now He descends upon all members of the church
and continues to live and work in them. Just as the Son of God
appeared repeatedly in the days of the Old Testament but did not
choose human nature as His dwelling place until He was conceived
in Mary's womb, various activities and the gift of the Holy Spirit were
present earlier. However, on the day of Pentecost, He transformed
the church into His temple, a temple He continually sanctifies, builds
up, and never abandons.
The indwelling of the Holy Spirit grants the church of Christ an
independent existence. It is no longer confined within the
boundaries of Israel's existence as a people or within the limits of
Palestine. Instead, it lives independently by the Spirit dwelling
within it and extends across the entire earth, reaching out to all
peoples. God, through His Spirit, moves from the temple on Zion to
reside in the body of Christ's church. Consequently, the church is
born on this very day as a mission and world church. The ascension
of Christ is naturally affirmed and authenticated by the descent of
the Holy Spirit. Just as the Spirit initially consecrated and perfected
Christ through His suffering and raised Him to the highest summit,
He must now shape the body of Christ in the same manner and by
the same means until it reaches full maturity and becomes the
fullness (pleroma) of Him who fills all in all (Eph. 1:23).
In the early period of the outpouring of the Holy Spirit, various
extraordinary manifestations accompanied the lives of Christ's
disciples. On the day of Pentecost, as soon as they were filled with
the Holy Spirit, they began to speak in different languages as the
Spirit enabled them (Acts 2:4). Luke's description makes it clear that
this was not a miracle of hearing but a miracle of speaking and
language. Luke, who worked closely with Paul, was well acquainted
with the phenomenon of glossolalia, as seen in the church of Corinth
and referenced by himself in Acts 10:46–47 and 19:6. The
phenomenon on the day of Pentecost was undoubtedly related to
glossolalia, as Peter could confidently declare that Cornelius and his
household had received the Holy Spirit "just as we have" (Acts 10:47;
cf. 11:17; 15:8). However, there was a distinction.
In 1 Corinthians 14, as well as in Acts 10:46 and 19:6, reference is
made to tongues or languages without the adjective "foreign," which
was mistakenly added in the Authorized Version. Yet in Acts 2:4, it
explicitly mentions "other" languages. When the Corinthians spoke
in tongues, they were not understood unless someone interpreted (1 Cor. 14:2ff.).
However, in Jerusalem, the disciples were already
speaking in other languages before the crowd gathered, and the
listeners could understand them. This rules out the possibility of a
miracle of hearing (Acts 2:4). When the crowd heard them, they
comprehended what was being said because each person heard the
disciples speaking in their native language (Acts 2:6, 8). The "other
languages" mentioned in verse 4 are undoubtedly the same as the
"native languages" referred to in verse 6 (cf. also v. 8). Therefore, the
disciples were not uttering unintelligible sounds but speaking in
different languages, often described as "new" languages, as found in
Mark 16:17. These were languages that uneducated Galileans were
not expected to speak (Acts 2:7). In these languages, they proclaimed
God's mighty works, particularly those accomplished in the last days,
including the resurrection and ascension of Christ (Acts 2:4, 14ff.).
Luke's account should not be interpreted to mean that, at that
moment, the disciples of Jesus possessed knowledge of and spoke all
the languages of the world. Nor does it imply that each disciple
individually spoke in foreign languages. The purpose of the
miraculous languages was not to suggest that the disciples were
conveying the gospel to foreigners in their respective native
languages because they could not understand it otherwise.
The fifteen names listed in verses 9–11 do not represent distinct
languages but rather the countries from which foreigners had come
to Jerusalem for the feast of Pentecost. Furthermore, all these
foreigners were capable of understanding either Aramaic or Greek,
eliminating the necessity for the apostles to possess the gift of foreign languages.
Throughout the New Testament, there is no further mention of this
gift of speaking foreign languages. Even Paul, who could have greatly
benefited from such a gift as the apostle to the Gentiles, never makes
reference to it. In the context of the time, Paul effectively
communicated everywhere using Aramaic and Greek. Therefore, the
phenomenon of speaking in foreign languages on the day of
Pentecost was a unique event. While it had some connection to
glossolalia, it represented a distinct and elevated form of expression.
Glossolalia is considered a form of weakened and diminished speech,
which is why Paul regarded it as inferior to prophecy. However, in
Jerusalem, the speaking of languages was a combination of
glossolalia and prophecy—a coherent declaration of God's mighty
deeds in the native languages of the represented peoples.
The outpouring of the Spirit, in its fullness, was so potent at that
moment that it exerted complete control over the disciples' conscious
minds and found expression through articulate sounds that were
recognized by the listeners as their own native languages.
The purpose of this miraculous speech was not to permanently equip the
disciples with the ability to speak foreign languages but rather to
create an extraordinary and powerful impression of the significant
event that had occurred. What better way to achieve this than by
allowing the newly established, small world church to proclaim the
mighty works of God in numerous languages? At the creation, the
morning stars sang, and the sons of God rejoiced with shouts of joy.
At the birth of Christ, a multitude of heavenly hosts sang praises to
God. On the day of the church's birth, the church itself celebrated the
great works of God in a multitude of languages.
While the speaking of languages on the day of Pentecost holds a
unique position, the early manifestation of the Spirit included
numerous extraordinary displays of power. In the legalistic Judaism
of that era, mentions of the Holy Spirit were rare. God had become a
distant deity, no longer dwelling with His Spirit in the hearts of
humanity. However, with John the Baptist and, especially, the
appearance of Christ, a new era was ushered in. The Spirit
descending upon Jesus was characterized by love and power, and
this manifestation continued in the church after Pentecost.
Typically, the Spirit was granted after an individual came to faith.
Sometimes, it occurred at the time of baptism (Acts 2:38),
or through the laying on of hands before baptism (Acts 9:17),
or through the laying on of hands after baptism (Acts 8:17; 19:6).
Along with the Spirit came special gifts and power.
The Spirit bestowed qualities such as boldness in proclaiming the word (Acts 4:8, 31),
an exceptional measure of faith (6:5; 11:24),
comfort and joy (9:31; 13:52),
wisdom (6:3, 10), glossolalia (10:46; 15:8; 19:6),
prophecy (11:28; 20:23; 21:11),
appearances and revelations (7:55; 8:39; 10:19; 13:2; 15:28; 16:6; 20:22),
and miraculous healings (3:6; 5:12, 15–16; 8:7, 13).
Similar to the works of Jesus, these extraordinary displays of power
in the church evoked fear and amazement (2:7, 37, 43; 3:10; 4:13;
5:5, 11, 13, 24). On one hand, they infuriated opposition and stirred
the hearts of enemies to hatred and persecution. On the other hand,
they also prepared the ground for the reception of the gospel
message in the world. During this initial period, they were essential
in securing acceptance and permanence for the confession of Christ.
Salvation, the Spirit's Gift
Throughout the apostolic period, these extraordinary manifestations
of the Spirit persisted. The apostle Paul serves as a prominent
witness to this. He himself was richly endowed with special spiritual
gifts. His conversion on the road to Damascus, where he received a
revelation from Jesus Christ (Acts 9:3ff.), marked the beginning of
his call as an apostle. Paul continued to receive revelations (Acts
16:7, 9; 2 Cor. 12:1–7; Gal. 2:2, etc.). He possessed gifts of
knowledge, teaching, glossolalia, and prophecy. He proclaimed the
gospel with a demonstration of the Spirit's power (1 Cor. 2:4), and
Christ worked through him, performing signs, wonders, and miracles
by the power of the Holy Spirit (Rom. 15:18–19; 2 Cor. 12:12).
Similar gifts were granted to other believers as well. In 1 Corinthians
12:8–10 and Romans 12:6–8, Paul explains that these gifts,
distributed in varying degrees, all come from the same Spirit, given
to each as He wills (1 Cor. 12:11). These gifts fulfilled the Old
Testament promise (Gal. 3:14) and acted as the firstfruits,
guaranteeing a future heavenly inheritance (Rom. 8:23; 2 Cor. 1:22;
5:5; Eph. 1:14; 4:30).
While Paul greatly valued these gifts, he emphasized that they should
align with the confession of Jesus as Lord (1 Cor. 12:3). He
discouraged their misuse for self-elevation and urged that they be
employed sincerely and for the benefit of others. Paul emphasized
the interconnectedness of all believers, viewing them as members of
one body, each needing the other (1 Cor. 12:12–30). He differentiated
the gifts by their ability to edify the church (1 Cor. 12:7; 14:12). Love,
among all these gifts, stood as the most excellent, as without it, all
other gifts held no value (1 Cor. 12:31–13:13).
With this, Paul shifted the focus from the temporary manifestations of the Spirit to the
ongoing spiritual and moral activities the Holy Spirit continually
brought into the church. This shift mirrored the Old Testament's
emphasis that the Spirit of God was the author of true spiritual and
moral life (Pss. 51:12; 143:10; Isa. 32:15; Ezek. 36:27).
Jesus shared this perspective when speaking to Nicodemus, asserting
that entrance into the kingdom of heaven required a new birth
through the Spirit of God (John 3:3, 5). In His farewell discourses,
Jesus explained that the Holy Spirit would come to comfort, guide,
advocate, and represent the believers (John 14–16).
Hence, although the early period saw many extraordinary signs of
the Spirit's power, both appreciated and sometimes overrated, it is
vital to recognize that the Spirit's abundant influence also manifested
in religious and moral virtues. The disciples of Christ were united
into a close-knit, holy community, persisting in the apostles'
teachings, fellowship, breaking of bread, and prayers (Acts 2:42).
They held everything in common, being of one heart and soul (Acts 4:32).
Through the Spirit, they gained freedom, boldness to speak
the word, strengthened faith, comfort, and joy in times of oppression
(Acts 4:8, 31; 6:5; 9:31; 11:24; 13:52; etc.). The letters of the apostles
further exemplify these virtues in other churches, highlighting the
Holy Spirit's role in fostering deep fellowship among believers and
between Christ and His church. While distinct from the Father and
the Son, the Holy Spirit, mentioned alongside them, shares in their
essence, fully incorporating believers into communion with them and
imparting all their benefits.
His activity is by no means limited, primarily, or exclusively to the
bestowal of extraordinary gifts and powers. It is not solely centered
on conveying Christ's benefits apart from His person. While Christ's
redemptive work secured forgiveness of sins, the Holy Spirit's role is
not merely to affirm the proclamation of this gospel (John 15:26–27;
Acts 5:32; 1 Cor. 2:4; 2 Cor. 4:13; 1 Thess. 1:5–6; 1 Pet. 1:12), prove
the world wrong (John 16:8–11), instill faith in people's hearts (1 Cor.
2:5; 12:3; Eph. 1:19–20; 2:8; Col. 2:12; Phil. 1:29; 1 Thess. 2:13), and
assure believers of their status as children of God (Rom. 8:15–16).
While forgiveness is a crucial judicial benefit, it is not the only one.
Christ's redemptive work also includes sanctification, breaking the
power of sin. He died so that those who live might no longer live for
themselves but for Christ (2 Cor. 5:15). In fulfilling the law,
forgiveness fundamentally weakened sin's dominion.
Where
righteousness exists, so does life. Romans 3–5 is succeeded by
Romans 6–8. Christ did not just die; He also rose and was glorified.
He remains the Lord from heaven and the life-giving Spirit, not only
dying for the church but also living and working within it. The Holy
Spirit is the agent of this communion between Christ and the church.
The Holy Spirit is not solely responsible for producing faith and
confirming believers' status as children of God; He is also the author
of new life. Faith goes beyond accepting God's witness; it initiates a
new way of life (2 Cor. 5:17; Eph. 2:10; 4:24; Col. 3:9–10). Through
the Spirit, Christ Himself dwells among His own (John 14:18),
inhabiting them (Rom. 8:9–11; 2 Cor. 13:5; Gal. 2:20; Eph. 3:17; Col.
3:11). Simultaneously, believers exist, live, think, and act in Christ
through the Spirit (John 17:21; Rom. 8:1, 9–10; 12:5; 1 Cor. 1:30; 2
Cor. 5:17; Gal. 3:28; 5:25; Eph. 1:13; Col. 2:6, 10). Christ
encompasses everything and resides in all (Col. 3:11).
Furthermore, God Himself comes to indwell believers through the
Holy Spirit, filling them with His fullness, ultimately aiming for God
to be all in all (John 14:23; 1 Cor. 3:16–17; 6:19; 15:28; 2 Cor. 6:16; Eph. 2:22).
The Holy Spirit establishes communion with Christ's person,
facilitating participation in all His benefits: wisdom (1 Cor.
2:6–10), righteousness (1 Cor. 6:11), holiness (1 Cor. 6:11; Rom.
15:16; 2 Thess. 2:13), and redemption (Rom. 8:2, 23).
The Spirit assures believers of their status as children of God (Rom. 8:14–17;
Gal. 4:6) and the love of God (Rom. 5:5).
He liberates them from the law, allowing them to function as one church in the world,
governed by their principles and under their head (Acts 2; 2 Cor. 3; Gal. 4:21–
6:10). He unites believers into one body (1 Cor. 12:13),
leading them to the one Father (Rom. 8:15; Gal. 4:6; Eph. 2:18),
fostering a confession of Christ as Lord (1 Cor. 12:3),
harmonizing their hearts and souls (Acts 4:31–32; Gal. 5:22; Phil. 2:1–2),
and guiding their growth to maturity in Christ (1 Cor. 3:10–15; Eph. 4:1–16; Gal. 2:19).
The Holy Spirit serves as the author of regeneration (John 3:5–6;
Titus 3:5), life (John 6:63; 7:38–39; Rom. 8:2; 2 Cor. 3:6),
illumination (John 14:17; 15:26; 16:13; 1 Cor. 2:6–16; 2 Cor. 3:12;
4:6; Eph. 1:17; 1 John 2:20; 4:6; 5:6),
various gifts (Rom. 12:3–8; 1 Cor. 12:4ff.),
renewal, and sanctification (Rom. 8; Gal. 5:16, 22; Eph. 3:16).
He seals and glorifies believers (Rom. 8:11, 23; 2 Cor. 1:22; 5:5; Eph. 1:13–14; 4:30).
The church has held, from its very inception, an unwavering
certainty that faith in Christ is the path to salvation. Believers
recognized their unique connection with God, sustained
continuously by His grace. They were God's chosen ones, adopted
through Jesus Christ to form His own people. Through Christ's
agency, they sought refuge in His mercy, becoming the new people
with whom God established His covenant. Christ not only revealed
God to them but also offered His blood for their sins. He surrendered
Himself to cleanse them through forgiveness and to bring them to
life through His wounds. He stands as the Lord and high priest of
their confession, the focal point of their faith, preserving and
strengthening them in their beliefs. Those who do not believe in
Christ's blood are condemned. Self-justification holds no ground; it's
not based on human wisdom, piety, or righteous deeds but rests
solely on faith. From the very beginning, Almighty God has justified
everyone. We are saved by grace, not by works, in accordance with
God's will, through Jesus Christ.
Following the Apostolic Fathers, these same ideas resurface in the
writings of the Apologists. While they emphasize that true knowledge
and wisdom, genuine philosophy, are revealed in Christ against
Gnosticism, they do not forget that Christ is also the Savior and
Redeemer. This is evident, particularly in the works of Justin. No one
is saved except by Christ's merits, who bore the curse and made
atonement for all, redeeming those who repent and believe.
He frequently mentions a grace that precedes our deeds, enlightening
and leading us to faith. Irenaeus closely ties salvation to faith in
Christ and highlights that the Holy Spirit has been sent to fulfill the
Father's will in humans and to renew them. The Spirit is as
indispensable as rain and dew for making the land fruitful. Origen
asserts that the human will cannot repent on its own but requires
divine assistance. God is the primary cause of this work. Latin fathers
like Tertullian, Cyprian, and Ambrose express even stronger views on
human moral corruption and the necessity of the Holy Spirit's grace,
ideas on which Augustine heavily relies. Tertullian speaks of the
overpowering grace of God, more potent than human nature,
influencing our will. Cyprian's words, repeatedly cited by Augustine,
declare that nothing is to be boasted of since nothing belongs to us.
Ambrose recognizes an inner grace that affects the will, stating, "The
will of humans is prepared by God." The veneration of God by the
saints, Ambrose suggests, is a result of God's grace.
However, during those early centuries, the doctrine of salvation's
application was far from developed and often veered in erroneous
directions from the start. While occasional "testimonies of
evangelical truth" could be found, the prevailing view quickly
transformed the gospel into a new set of laws. Faith and repentance
were generally considered necessary for salvation, but they were
ultimately seen as products of human free will.
Although salvation had been objectively achieved by Christ, becoming beneficiaries of it
required the free cooperation of individuals. Faith was typically
reduced to a mere conviction of Christianity's truth, while repentance
took on the character of penance aimed at atoning for sins.
Sins committed before baptism were forgiven through baptism, but
those committed afterward had to be addressed through penance.
Penitence was often still seen as genuine sorrow for one's sins, but
the emphasis increasingly shifted toward external actions as the
means of manifestation, such as prayer, fasting, almsgiving, and
similar deeds, with these good works seen as a form of "work
satisfaction." The focus of soteriology became entirely externalized.
The application of salvation by the Holy Spirit to the sinner's heart
was overshadowed by the pursuit of so-called good works, often
chosen arbitrarily, as the path to salvation. Christian discipleship
revolved around emulating the life and suffering of Christ, which was
vividly depicted before people's eyes. Martyrs, ascetics, and monks
were held up as the model Christians.
The first activity Christ performs after his exaltation is the
outpouring of the Holy Spirit. Having been exalted to the right hand
of God and having received the promise of the Holy Spirit from the
Father (the Holy Spirit promised in the Old Testament), Christ can
now bestow this Spirit upon his earthly church (Acts 2:33). The
Spirit he imparts proceeds from the Father and is received by Him
from the Father; subsequently, Christ Himself pours it out upon His
church (Luke 24:49; John 15:26). It is the Father who sends the Holy
Spirit in Jesus' name (John 14:26). Before the ascension, there was
no Holy Spirit in the sense that Jesus had not yet been glorified (John 7:39).
This does not imply that the Holy Spirit did not exist before Christ's
exaltation, as the Old Testament mentions God's Spirit, and the
Gospels speak of Elizabeth and John the Baptist being filled with the
Holy Spirit (Luke 1:15, 41), Simeon being guided by the Holy Spirit
(Luke 2:26–27), and Jesus being anointed with the Holy Spirit
without measure (John 3:34). Nor does it mean that the disciples
were unaware of the Holy Spirit before Pentecost; they were taught
differently by the Old Testament and Jesus Himself. Even the
disciples of John, who told Paul in Ephesus that they had not
received the Holy Spirit at their baptism and had not heard of the
Holy Spirit (Acts 19:2), were not denying the Holy Spirit's existence
but rather the extraordinary working of the Holy Spirit, such as the
events on the day of Pentecost. They were aware that John was a
prophet sent by God, equipped with the Spirit, but they had not
joined Jesus' company and, therefore, lived outside the church,
which received the Holy Spirit on Pentecost.
The event on Pentecost signifies that the Holy Spirit, who existed
before that day and bestowed many gifts and performed great works,
now began to dwell in the church as in His temple after Christ's
ascension. After creation and the incarnation, the outpouring of the
Holy Spirit is the third great work of God. This extraordinary gift of
the Holy Spirit had been promised in the Old Testament, with
prophecies that the Spirit would rest upon the Servant of the Lord in
His fullness and be poured out upon all people in the last days,
young and old, male and female (Isa. 11:2; Isa. 44:3; Ezek. 39:29;
Joel 2:28ff.). John the Baptist continued this promise, stating that
the Messiah would baptize not with water, as he did, but with the
Holy Spirit and purifying fire (Matt. 3:11; Luke 3:16; cf. Acts 2:3;
18:25; Rom. 12:11; 1 Thess. 5:19). Jesus also promised to send the
Holy Spirit from the Father after His ascension to lead His disciples
into all truth. He made it clear that the Holy Spirit's activity involved
two aspects: comforting the disciples and leading them into the
truth, which is granted only to Jesus' disciples, while convicting the
world of sin, righteousness, and judgment (John 14:16; 15:26; 16:7, 8–11).
Jesus fulfilled this promise regarding his disciples, particularly his
apostles, even before His ascension. On the evening of His
resurrection, during His first appearance to the apostles, He
solemnly introduced them to their apostolic mission. He breathed on
them and said, "Receive the Holy Spirit. If you forgive the sins of any,
they are forgiven them; if you retain the sins of any, they are
retained" (John 20:22–23). This special endowment and power of
the Holy Spirit for their apostolic office was given by Christ before
His ascension, distinct from what they would later receive on the day
of Pentecost along with all believers.
On that day of Pentecost, the apostles were not alone but gathered
for prayer with certain women, including Mary, the mother of Jesus,
His brothers, and many others, totaling about 120 persons (Acts 1:14;
2:1). All of them were then filled with the Holy Spirit (Acts 2:4).
While the same expression is used earlier (Exod. 31:3; Mic. 3:8; Luke
1:41), there is a significant difference in meaning. Previously, the
Holy Spirit was temporarily given for specific purposes to isolated
individuals, but now He descends upon all members of the church
and continues to live and work in them. Just as the Son of God
appeared repeatedly in the days of the Old Testament but did not
choose human nature as His dwelling place until He was conceived
in Mary's womb, various activities and the gift of the Holy Spirit were
present earlier. However, on the day of Pentecost, He transformed
the church into His temple, a temple He continually sanctifies, builds
up, and never abandons.
The indwelling of the Holy Spirit grants the church of Christ an
independent existence. It is no longer confined within the
boundaries of Israel's existence as a people or within the limits of
Palestine. Instead, it lives independently by the Spirit dwelling
within it and extends across the entire earth, reaching out to all
peoples. God, through His Spirit, moves from the temple on Zion to
reside in the body of Christ's church. Consequently, the church is
born on this very day as a mission and world church. The ascension
of Christ is naturally affirmed and authenticated by the descent of
the Holy Spirit. Just as the Spirit initially consecrated and perfected
Christ through His suffering and raised Him to the highest summit,
He must now shape the body of Christ in the same manner and by
the same means until it reaches full maturity and becomes the
fullness (pleroma) of Him who fills all in all (Eph. 1:23).
In the early period of the outpouring of the Holy Spirit, various
extraordinary manifestations accompanied the lives of Christ's
disciples. On the day of Pentecost, as soon as they were filled with
the Holy Spirit, they began to speak in different languages as the
Spirit enabled them (Acts 2:4). Luke's description makes it clear that
this was not a miracle of hearing but a miracle of speaking and
language. Luke, who worked closely with Paul, was well acquainted
with the phenomenon of glossolalia, as seen in the church of Corinth
and referenced by himself in Acts 10:46–47 and 19:6. The
phenomenon on the day of Pentecost was undoubtedly related to
glossolalia, as Peter could confidently declare that Cornelius and his
household had received the Holy Spirit "just as we have" (Acts 10:47;
cf. 11:17; 15:8). However, there was a distinction.
In 1 Corinthians 14, as well as in Acts 10:46 and 19:6, reference is
made to tongues or languages without the adjective "foreign," which
was mistakenly added in the Authorized Version. Yet in Acts 2:4, it
explicitly mentions "other" languages. When the Corinthians spoke
in tongues, they were not understood unless someone interpreted (1 Cor. 14:2ff.).
However, in Jerusalem, the disciples were already
speaking in other languages before the crowd gathered, and the
listeners could understand them. This rules out the possibility of a
miracle of hearing (Acts 2:4). When the crowd heard them, they
comprehended what was being said because each person heard the
disciples speaking in their native language (Acts 2:6, 8). The "other
languages" mentioned in verse 4 are undoubtedly the same as the
"native languages" referred to in verse 6 (cf. also v. 8). Therefore, the
disciples were not uttering unintelligible sounds but speaking in
different languages, often described as "new" languages, as found in
Mark 16:17. These were languages that uneducated Galileans were
not expected to speak (Acts 2:7). In these languages, they proclaimed
God's mighty works, particularly those accomplished in the last days,
including the resurrection and ascension of Christ (Acts 2:4, 14ff.).
Luke's account should not be interpreted to mean that, at that
moment, the disciples of Jesus possessed knowledge of and spoke all
the languages of the world. Nor does it imply that each disciple
individually spoke in foreign languages. The purpose of the
miraculous languages was not to suggest that the disciples were
conveying the gospel to foreigners in their respective native
languages because they could not understand it otherwise.
The fifteen names listed in verses 9–11 do not represent distinct
languages but rather the countries from which foreigners had come
to Jerusalem for the feast of Pentecost. Furthermore, all these
foreigners were capable of understanding either Aramaic or Greek,
eliminating the necessity for the apostles to possess the gift of foreign languages.
Throughout the New Testament, there is no further mention of this
gift of speaking foreign languages. Even Paul, who could have greatly
benefited from such a gift as the apostle to the Gentiles, never makes
reference to it. In the context of the time, Paul effectively
communicated everywhere using Aramaic and Greek. Therefore, the
phenomenon of speaking in foreign languages on the day of
Pentecost was a unique event. While it had some connection to
glossolalia, it represented a distinct and elevated form of expression.
Glossolalia is considered a form of weakened and diminished speech,
which is why Paul regarded it as inferior to prophecy. However, in
Jerusalem, the speaking of languages was a combination of
glossolalia and prophecy—a coherent declaration of God's mighty
deeds in the native languages of the represented peoples.
The outpouring of the Spirit, in its fullness, was so potent at that
moment that it exerted complete control over the disciples' conscious
minds and found expression through articulate sounds that were
recognized by the listeners as their own native languages.
The purpose of this miraculous speech was not to permanently equip the
disciples with the ability to speak foreign languages but rather to
create an extraordinary and powerful impression of the significant
event that had occurred. What better way to achieve this than by
allowing the newly established, small world church to proclaim the
mighty works of God in numerous languages? At the creation, the
morning stars sang, and the sons of God rejoiced with shouts of joy.
At the birth of Christ, a multitude of heavenly hosts sang praises to
God. On the day of the church's birth, the church itself celebrated the
great works of God in a multitude of languages.
While the speaking of languages on the day of Pentecost holds a
unique position, the early manifestation of the Spirit included
numerous extraordinary displays of power. In the legalistic Judaism
of that era, mentions of the Holy Spirit were rare. God had become a
distant deity, no longer dwelling with His Spirit in the hearts of
humanity. However, with John the Baptist and, especially, the
appearance of Christ, a new era was ushered in. The Spirit
descending upon Jesus was characterized by love and power, and
this manifestation continued in the church after Pentecost.
Typically, the Spirit was granted after an individual came to faith.
Sometimes, it occurred at the time of baptism (Acts 2:38),
or through the laying on of hands before baptism (Acts 9:17),
or through the laying on of hands after baptism (Acts 8:17; 19:6).
Along with the Spirit came special gifts and power.
The Spirit bestowed qualities such as boldness in proclaiming the word (Acts 4:8, 31),
an exceptional measure of faith (6:5; 11:24),
comfort and joy (9:31; 13:52),
wisdom (6:3, 10), glossolalia (10:46; 15:8; 19:6),
prophecy (11:28; 20:23; 21:11),
appearances and revelations (7:55; 8:39; 10:19; 13:2; 15:28; 16:6; 20:22),
and miraculous healings (3:6; 5:12, 15–16; 8:7, 13).
Similar to the works of Jesus, these extraordinary displays of power
in the church evoked fear and amazement (2:7, 37, 43; 3:10; 4:13;
5:5, 11, 13, 24). On one hand, they infuriated opposition and stirred
the hearts of enemies to hatred and persecution. On the other hand,
they also prepared the ground for the reception of the gospel
message in the world. During this initial period, they were essential
in securing acceptance and permanence for the confession of Christ.
Salvation, the Spirit's Gift
Throughout the apostolic period, these extraordinary manifestations
of the Spirit persisted. The apostle Paul serves as a prominent
witness to this. He himself was richly endowed with special spiritual
gifts. His conversion on the road to Damascus, where he received a
revelation from Jesus Christ (Acts 9:3ff.), marked the beginning of
his call as an apostle. Paul continued to receive revelations (Acts
16:7, 9; 2 Cor. 12:1–7; Gal. 2:2, etc.). He possessed gifts of
knowledge, teaching, glossolalia, and prophecy. He proclaimed the
gospel with a demonstration of the Spirit's power (1 Cor. 2:4), and
Christ worked through him, performing signs, wonders, and miracles
by the power of the Holy Spirit (Rom. 15:18–19; 2 Cor. 12:12).
Similar gifts were granted to other believers as well. In 1 Corinthians
12:8–10 and Romans 12:6–8, Paul explains that these gifts,
distributed in varying degrees, all come from the same Spirit, given
to each as He wills (1 Cor. 12:11). These gifts fulfilled the Old
Testament promise (Gal. 3:14) and acted as the firstfruits,
guaranteeing a future heavenly inheritance (Rom. 8:23; 2 Cor. 1:22;
5:5; Eph. 1:14; 4:30).
While Paul greatly valued these gifts, he emphasized that they should
align with the confession of Jesus as Lord (1 Cor. 12:3). He
discouraged their misuse for self-elevation and urged that they be
employed sincerely and for the benefit of others. Paul emphasized
the interconnectedness of all believers, viewing them as members of
one body, each needing the other (1 Cor. 12:12–30). He differentiated
the gifts by their ability to edify the church (1 Cor. 12:7; 14:12). Love,
among all these gifts, stood as the most excellent, as without it, all
other gifts held no value (1 Cor. 12:31–13:13).
With this, Paul shifted the focus from the temporary manifestations of the Spirit to the
ongoing spiritual and moral activities the Holy Spirit continually
brought into the church. This shift mirrored the Old Testament's
emphasis that the Spirit of God was the author of true spiritual and
moral life (Pss. 51:12; 143:10; Isa. 32:15; Ezek. 36:27).
Jesus shared this perspective when speaking to Nicodemus, asserting
that entrance into the kingdom of heaven required a new birth
through the Spirit of God (John 3:3, 5). In His farewell discourses,
Jesus explained that the Holy Spirit would come to comfort, guide,
advocate, and represent the believers (John 14–16).
Hence, although the early period saw many extraordinary signs of
the Spirit's power, both appreciated and sometimes overrated, it is
vital to recognize that the Spirit's abundant influence also manifested
in religious and moral virtues. The disciples of Christ were united
into a close-knit, holy community, persisting in the apostles'
teachings, fellowship, breaking of bread, and prayers (Acts 2:42).
They held everything in common, being of one heart and soul (Acts 4:32).
Through the Spirit, they gained freedom, boldness to speak
the word, strengthened faith, comfort, and joy in times of oppression
(Acts 4:8, 31; 6:5; 9:31; 11:24; 13:52; etc.). The letters of the apostles
further exemplify these virtues in other churches, highlighting the
Holy Spirit's role in fostering deep fellowship among believers and
between Christ and His church. While distinct from the Father and
the Son, the Holy Spirit, mentioned alongside them, shares in their
essence, fully incorporating believers into communion with them and
imparting all their benefits.
His activity is by no means limited, primarily, or exclusively to the
bestowal of extraordinary gifts and powers. It is not solely centered
on conveying Christ's benefits apart from His person. While Christ's
redemptive work secured forgiveness of sins, the Holy Spirit's role is
not merely to affirm the proclamation of this gospel (John 15:26–27;
Acts 5:32; 1 Cor. 2:4; 2 Cor. 4:13; 1 Thess. 1:5–6; 1 Pet. 1:12), prove
the world wrong (John 16:8–11), instill faith in people's hearts (1 Cor.
2:5; 12:3; Eph. 1:19–20; 2:8; Col. 2:12; Phil. 1:29; 1 Thess. 2:13), and
assure believers of their status as children of God (Rom. 8:15–16).
While forgiveness is a crucial judicial benefit, it is not the only one.
Christ's redemptive work also includes sanctification, breaking the
power of sin. He died so that those who live might no longer live for
themselves but for Christ (2 Cor. 5:15). In fulfilling the law,
forgiveness fundamentally weakened sin's dominion.
Where
righteousness exists, so does life. Romans 3–5 is succeeded by
Romans 6–8. Christ did not just die; He also rose and was glorified.
He remains the Lord from heaven and the life-giving Spirit, not only
dying for the church but also living and working within it. The Holy
Spirit is the agent of this communion between Christ and the church.
The Holy Spirit is not solely responsible for producing faith and
confirming believers' status as children of God; He is also the author
of new life. Faith goes beyond accepting God's witness; it initiates a
new way of life (2 Cor. 5:17; Eph. 2:10; 4:24; Col. 3:9–10). Through
the Spirit, Christ Himself dwells among His own (John 14:18),
inhabiting them (Rom. 8:9–11; 2 Cor. 13:5; Gal. 2:20; Eph. 3:17; Col.
3:11). Simultaneously, believers exist, live, think, and act in Christ
through the Spirit (John 17:21; Rom. 8:1, 9–10; 12:5; 1 Cor. 1:30; 2
Cor. 5:17; Gal. 3:28; 5:25; Eph. 1:13; Col. 2:6, 10). Christ
encompasses everything and resides in all (Col. 3:11).
Furthermore, God Himself comes to indwell believers through the
Holy Spirit, filling them with His fullness, ultimately aiming for God
to be all in all (John 14:23; 1 Cor. 3:16–17; 6:19; 15:28; 2 Cor. 6:16; Eph. 2:22).
The Holy Spirit establishes communion with Christ's person,
facilitating participation in all His benefits: wisdom (1 Cor.
2:6–10), righteousness (1 Cor. 6:11), holiness (1 Cor. 6:11; Rom.
15:16; 2 Thess. 2:13), and redemption (Rom. 8:2, 23).
The Spirit assures believers of their status as children of God (Rom. 8:14–17;
Gal. 4:6) and the love of God (Rom. 5:5).
He liberates them from the law, allowing them to function as one church in the world,
governed by their principles and under their head (Acts 2; 2 Cor. 3; Gal. 4:21–
6:10). He unites believers into one body (1 Cor. 12:13),
leading them to the one Father (Rom. 8:15; Gal. 4:6; Eph. 2:18),
fostering a confession of Christ as Lord (1 Cor. 12:3),
harmonizing their hearts and souls (Acts 4:31–32; Gal. 5:22; Phil. 2:1–2),
and guiding their growth to maturity in Christ (1 Cor. 3:10–15; Eph. 4:1–16; Gal. 2:19).
The Holy Spirit serves as the author of regeneration (John 3:5–6;
Titus 3:5), life (John 6:63; 7:38–39; Rom. 8:2; 2 Cor. 3:6),
illumination (John 14:17; 15:26; 16:13; 1 Cor. 2:6–16; 2 Cor. 3:12;
4:6; Eph. 1:17; 1 John 2:20; 4:6; 5:6),
various gifts (Rom. 12:3–8; 1 Cor. 12:4ff.),
renewal, and sanctification (Rom. 8; Gal. 5:16, 22; Eph. 3:16).
He seals and glorifies believers (Rom. 8:11, 23; 2 Cor. 1:22; 5:5; Eph. 1:13–14; 4:30).
The church has held, from its very inception, an unwavering
certainty that faith in Christ is the path to salvation. Believers
recognized their unique connection with God, sustained
continuously by His grace. They were God's chosen ones, adopted
through Jesus Christ to form His own people. Through Christ's
agency, they sought refuge in His mercy, becoming the new people
with whom God established His covenant. Christ not only revealed
God to them but also offered His blood for their sins. He surrendered
Himself to cleanse them through forgiveness and to bring them to
life through His wounds. He stands as the Lord and high priest of
their confession, the focal point of their faith, preserving and
strengthening them in their beliefs. Those who do not believe in
Christ's blood are condemned. Self-justification holds no ground; it's
not based on human wisdom, piety, or righteous deeds but rests
solely on faith. From the very beginning, Almighty God has justified
everyone. We are saved by grace, not by works, in accordance with
God's will, through Jesus Christ.
Following the Apostolic Fathers, these same ideas resurface in the
writings of the Apologists. While they emphasize that true knowledge
and wisdom, genuine philosophy, are revealed in Christ against
Gnosticism, they do not forget that Christ is also the Savior and
Redeemer. This is evident, particularly in the works of Justin. No one
is saved except by Christ's merits, who bore the curse and made
atonement for all, redeeming those who repent and believe.
He frequently mentions a grace that precedes our deeds, enlightening
and leading us to faith. Irenaeus closely ties salvation to faith in
Christ and highlights that the Holy Spirit has been sent to fulfill the
Father's will in humans and to renew them. The Spirit is as
indispensable as rain and dew for making the land fruitful. Origen
asserts that the human will cannot repent on its own but requires
divine assistance. God is the primary cause of this work. Latin fathers
like Tertullian, Cyprian, and Ambrose express even stronger views on
human moral corruption and the necessity of the Holy Spirit's grace,
ideas on which Augustine heavily relies. Tertullian speaks of the
overpowering grace of God, more potent than human nature,
influencing our will. Cyprian's words, repeatedly cited by Augustine,
declare that nothing is to be boasted of since nothing belongs to us.
Ambrose recognizes an inner grace that affects the will, stating, "The
will of humans is prepared by God." The veneration of God by the
saints, Ambrose suggests, is a result of God's grace.
However, during those early centuries, the doctrine of salvation's
application was far from developed and often veered in erroneous
directions from the start. While occasional "testimonies of
evangelical truth" could be found, the prevailing view quickly
transformed the gospel into a new set of laws. Faith and repentance
were generally considered necessary for salvation, but they were
ultimately seen as products of human free will.
Although salvation had been objectively achieved by Christ, becoming beneficiaries of it
required the free cooperation of individuals. Faith was typically
reduced to a mere conviction of Christianity's truth, while repentance
took on the character of penance aimed at atoning for sins.
Sins committed before baptism were forgiven through baptism, but
those committed afterward had to be addressed through penance.
Penitence was often still seen as genuine sorrow for one's sins, but
the emphasis increasingly shifted toward external actions as the
means of manifestation, such as prayer, fasting, almsgiving, and
similar deeds, with these good works seen as a form of "work
satisfaction." The focus of soteriology became entirely externalized.
The application of salvation by the Holy Spirit to the sinner's heart
was overshadowed by the pursuit of so-called good works, often
chosen arbitrarily, as the path to salvation. Christian discipleship
revolved around emulating the life and suffering of Christ, which was
vividly depicted before people's eyes. Martyrs, ascetics, and monks
were held up as the model Christians.