Let’s Be Clear: What Did Happen At Pentecost?
By Paul L. Kaufman
Throughout the Conservative Holiness Movement as an evangelist, I hear discussions, conversations and even preaching that reveals a certain lack of clarity as to what did transpire at Pentecost. In this article I will attempt to clarify some areas of confusion by addressing some of these misconceptions – to examine what the Scriptures say, and what do they not say about this vital event in Church history. The greatest gift that God can give us is to share His divine nature with us, and the greatest expression of our gratitude for this unspeakable great gift is to accept it! So let us look more closely into the matter as Scripture records it.
In order to evaluate the events recorded in Acts 2, students of the Word must first be clear on the spiritual condition of those one hundred and twenty people who were present when the Spirit came. As we know they were in that upper room in response to the instructions given them by the angel on the Mt. of Olives at the time of Christ’s ascension. We are informed by the gospel writer that Jesus appeared on earth for forty days after his resurrection. Since there are fifty days between Passover and Pentecost by simple subtraction that would mean that those tarrying in the upper room must have been there for ten days. As a former pastor, I would submit that to get a group together for a few hours of prayer would be challenging to say the least—not to mention ten days! That group in the upper room appeared to be following the directives of the heavenly visitor on the Mt. of Olives, “And they worshipped him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God,” (Luke 24:53).” Luke then continues the narrative writing, “these all continued with one accord in prayer and supplication,” (Acts 1:14). To the thoughtful reader, their diligence in prayer says much about their spiritual status.
Many have argued that those in the upper room were not believers, but were born again at Pentecost. Their ideas go under the rubric that teaches, “Pentecostal regeneration.” Such a position runs contrary to facts found in the Gospels. John the Evangelist quotes Jesus as saying about the Twelve, “but ye know him; for he (the Holy Spirit) dwelleth with you, and shall be in you,” (John 17:14). The same writer asserts that, “greater works than these shall he do; because I go unto my Father,” (John 14:12). But the writer stresses their status even more clearly when he uttered, “I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine,” (John 17:9). Luke adds his testimony about their spiritual condition when he wrote, “rejoice, because your names are written in heaven,” (Luke 10:20). Other writers indicate that these men had been casting out devils and performing other miracles since they had been ordained and commissioned by the Lord, (Matt. 28:19; Mark 3:14-15). Any fair reading of the relevant Scriptures certainly paint a picture of born again believers who were happily engaged in serving the Master; hardly a description of unsaved sinners!
While the evidence speaks clearly to a saved body of believers waiting and praying in the upper room during the ten days leading up to Pentecost, it is evident that these had some rather deep-seated spiritual needs. Mark indicates that they were sometimes unstable and disloyal, and on one occasion, “they all forsook him, and fled,” (Mark 14:50). At times they were given to a vindictive spirit, (Luke 9:54-55) and were carnally selfish and ambitious, (Mark 10:28; 10:37-41; Matt. 19:27). So whatever level of spirituality they had achieved, it obviously fell short of the work of entire sanctification. Let us look now at what Luke recounts as transpiring in the upper room.
The historical facts of that important event are familiar to all: “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 the entire 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, (Acts 2:1-4).” What is significant to some students is that nothing is said about any change wrought in their hearts. Yes, it must have been an exciting series of events, but it is true, nothing is said about a changed spiritual status for the group. Let us look for a solution to this apparent dilemma.
As we read the accounts of these disciples following their spiritual baptism, we observe men who act with a new boldness, eagerly spreading the message of the risen Lord among the dwellers and visitors to Jerusalem. The religious and political leaders unleashed a wave of severe persecution: these early Church leaders endured imprisonment and threats, but they cannot be silenced. Stephen boldly preaches Christ to the Sanhedrin and pays for his testimony with his life. Philip preaches a revival to the Samaritans and then, Peter and John follow up with their actions, “who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost,” (Acts 8:15-17). The drama continues when Saul yields to the Lord on the road to Damascus and Ananias instructs him “that thou mightest receive thy sight, and be filled with the Holy Ghost,” (Acts 9:17). Again, with these Samaritans and with Paul, it is not clear to the average reader whether or not these folk had been sanctified wholly. What all is involved when one “receives the Holy Spirit”? Let us look at one more event and then find a solution to the problem.
Many Reform theologians argue that Cornelius the centurion was not a believer when he first appears in Acts 10. They commend him for his many prayers to God, his charitable alms giving and his devout ways and then proceed to argue that a person can do all of this and still not be a Christian. On the other hand, the Wesleyan-Arminian student sees in Cornelius a man of limited teaching and instruction in spiritual things who is walking in all of the light he has received and is “therefore accepted of God.” The Lord says as much when he informs Cornelius that “thine prayers and thine alms are come up for a memorial before God,” (Acts 10:4). Here is a man who has followed the general revelation of nature and conscience as far as they can lead him and God, who knoweth the hearts of all men, will see to his further instruction from the newly Spirit-baptized Peter. The account reaches its climax when Peter arrives and speaks to their spiritual status, “Then Peter opened his mouth, and declared, “Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him,” (Acts 10:34-35). The narrative concludes with the familiar words, “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost,” (Acts 10:44-45). Again, the reader is left without a clear explanation of what all transpires when the Spirit is poured out on believers. For the explanation we must visit the Jerusalem Council that is presented by Luke in chapter fifteen.
When the Gentiles in the house of Cornelius received the Holy Spirit it sent shock waves throughout the Church. Keep in mind that until the case of Cornelius, all new converts and recipients of the Holy Spirit had been Jews. To think that such outsiders should be counted worthy to enjoy the benefits of Christianity was more than they could conceive! Between chapters ten and fifteen, the reader of Acts can feel the tension and skepticism of the Jewish believers. How could unclean Gentiles share in this glorious Gospel? So the leaders of the early Church, under the leadership of James, convened its first general conference to discuss how to proceed. It was the speech of Peter that finally answers our ongoing question in this article: What had happened spiritually to those in the upper room at Pentecost? Peter indirectly answers the question by explaining what had happened in the house of Cornelius the Gentile. After he lays out the scenario of his being summoned to Caesarea, he informed his doubting fellow Jews, “And God, which knoweth the hearts, bare them (those of the house of Cornelius) witness, giving them the Holy Ghost, even as he did unto us,” (Acts 15:8). Fortunately for our question, he informs his hearers that God did the same for them as he did at Pentecost, “And put no difference between us and them, purifying their hearts by faith,” (Acts 15:9). Now the dilemma is solved; now we know with confidence what the Holy Spirit did in the upper room—he cleansed those believers of their indwelling sin! This leads to the question, what evidence is there that those newly entirely sanctified souls were changed as a result? Let us consider the facts.
Whereas the unsanctified believers had been fearful of man and rather unstable in their demeanor before Pentecost, they were changed into bold, courageous witnesses for the Lord, (Acts 2:14). Their factionalism and narrow sectarianism left and in its place a beautiful unity resulted, “and all that believed were together, and had all things common,” (Acts 2:44). The former unstable, fearful and quarrelsome selves were gone! Whatever had transpired at Pentecost, their inner spiritual response and their outer spiritual expression, had been dramatically altered! As these hardy souls allowed the Spirit to flow through their lives and their message they dramatically impacted their world; they became Spirit-directed ones who are recorded as those who “turned the world upside down.” It was not the resurrection of Christ, as marvelous as was that event; it was the crisis of Pentecost that made the radical change in their lives—and that change awaits, today, for every sincere seeker. As I often admonish my students, a pure heart is not only your privilege; it is your duty! The personal cleansing of Pentecost will produce dramatic effects on those who seek until God witnesses to a pure heart. Ⅸ