Jim Poitras Copyright 2009
SPIRIT-FILLED, SPIRITANOINTED, SPIRIT-LED AND
SPIRIT-EMPOWEREDMalachi put down his writing tool. As the ink of
the concluding prophetic word dried, the utterance of Gods voice
dimmed and ceased. Silence loudly reigned four hundred years
between the Old and New Testament. Other voicessometimes
horrificwere heard. In the midst of the hush a wicked monarch named
himself Antiochus (God Manifest; the Image of God). He stormed into
the temple and bombarded the Holy of Holies. He destroyed the
Scriptures and offered a pig on the altar. He took its broth,
splattered it throughout the temple, defiling Gods earthly abode.
There he erected an image of Zeus (which looked very much like
Antiochus himself). He forced the Jews to sacrifice pigs and
punished them with death if they circumcised their children.
Spiritual darkness enveloped the earth. Where was Gods voice and
intervention when it seemed most needed? There would be no divine
revelationno voiceuntil the birth of John the Baptist and Jesus
Christ. John would declare, I am the voice (John 1:23) and Christ,
the Anointed Prophet, would bring light to a darkened world (John
1:9-10). Only then would the long awaited expectations of the
restoration of prophecy thunder in Israel. Silence is Broken But
when the time had fully come, God sent his Son, born of a woman,
born under law (Galatians 4:4). Gods plan broke the silence.
Despite Antiochus antics the temple was still the core of religious
life. It had been partly destroyed several times since the close of
the Old Testament. After the long lull of prophetic activity, in
this same temple, action would erupt in rapid fire. In two
chapters, six people would be used to speak and act under the
Spirits anointing. And so it was that Zechariah found himself in
the temple, chosen by lot, to burn incense. An angel appeared, told
him a son would be born, and filled with the Holy Spirit from birth
(Luke 1:15-17). Later, as his wife, Elizabeth heard Mary, the baby
jumped in her womb, and she was filled with the Holy Spirit (Luke
1:41). Elizabeth, true to the angels word, gave birth to a son. On
the eighth day, when they took the child for circumcision,
Zechariah was filled with the Holy Spirit and prophesied (Luke
1:67). He said, among other things, And you, my child, will be
called a prophet of the Most High (Luke 1:76). This event is
systematically and strategically placed here to accentuate the
pneumatic and prophetic character of Johns ministry (Menzies 1989).
Luke sets the stage for his emphasis on pneumatology by saturating
Luke 1 and 2 with references to the Spirit. He also finds his apt
place as both a first century historian and theologian, thus making
an enduring contribution to Pentecostal hermeneutics. As a
historian he gave account of the things that have been fulfilled
(Luke 1:1). As a theologian he wrote so you may know the certainty
of the things you have been taught (Luke 1:4). The discipline of
redaction criticism asserts authors took the role of an editor
(redactor) and 1|Page
Jim Poitras Copyright 2009formed their works according to their
theological motivation. Our role as an exegete is to find the
authors intended purpose. Luke was not merely recording events in
Luke-Acts but using them to teach us about the work of the Holy
Spirit (Michaels 1988). Luke is his-story of what Jesus began to do
and teach. Acts is his-story of how the disciples continued the
work Jesus started. At the right time God sent an angel to a virgin
named Mary. He said she would bear a son and call His name Jesus.
The young girl wondered how this would be possible. The Holy Spirit
will come upon you. (Luke 1:35). Visiting her cousin Elizabeth,
Mary speaks under prophetic unction magnificent things concerning
the coming Messiah. After Jesus was born, Mary and Joseph took him
to the temple for the time of purification. Simeon, an old man,
longingly waiting for the restoration, was there and the Holy
Spirit was upon him. The Spirit told him he would not die before
seeing the Lords Christ. Moved by the Spirit he came into the
temple court that day. There he found the young family, took the
child in his arms, and spoke great things about him (Luke 2:25-27;
29-35). Anna, a prophetess in the temple, gave thanks, and told
those listening about the child (Luke 2:38). Filled with the Holy
Spirit (Luke 1:15; 1:41; 1:67; Acts 2:4; 4:8; 4:31; 9:17; 13:9;
13:52) in Luke-Acts refers to a prophetic inspiration, speech,
office/ministry, and is a repetitive occurrence. Being baptized in
the Holy Spirit is a once-for-all experience (Stronstad 1995, 97).
See Luke 3:16; Acts 1:5; Acts 11:16. Note the contrast made between
Johns baptism in water and Jesus baptizing in the Spirit. On the
Day of Pentecost, those in the upper room, were both filled with
the Spirit, and received the baptism of the Holy Spirit. Public
Ministry When John was questioned as to whether he was the Christ,
he responded, I baptize you with water. But one more powerful than
I will come.He will baptize you with the Holy Spirit. (Luke 3:16).
Jesus came along, was baptized too, and the Holy Spirit descended
on him. (Luke 3:22). Jesus, full of the Holy Spiritwas led by the
Spirit in the desert. (Luke 4:1). After forty days of prayer and
fasting, and three temptations, He began His public ministry in the
power of the Spirit (Luke 4:14). He went into the synagogue, stood
and declared, The Spirit of the Lord is on me, because he has
anointed me. (Luke 4:18). He rolled up the scroll, gave it to the
minister, and sat down. He said, Today this scripture is fulfilled
in your hearing (Luke 4:21). He accepted that He was anointed, that
the words from Isaiah 61 were meant for Him, and that His ministry
was inaugurated. He was a prophet (Luke 4:24; Luke 13:33-34) and
went about doing good (Acts 10:38). Luke depicted Jesus as the man
of the Spirit. Jesus is not only anointed by the Spirit, but He is
also Spirit-led, Spirit-filled, and Spirit-empowered (Stronstad
1984, 45). The Word bears witness, God anointed Jesus of Nazareth
with the Holy Spirit and power (Acts 10:38). Transferring the
Ministry One interesting point of Jesus Luke 4:18-19
ministry-launching was when he closed the scroll and handed it to
the minister. Perhaps, this was symbolic of the transfer of
responsibility to others. I tell you the truth, anyone who has
faith in me will do what I have been doing. He will do even greater
things than these, because I am going to the Father (John 14:12).
As He reaches the end of His earthly ministry He gave two
comparable accounts that signify continuity and transfer (Luke
24:49; Acts 1:8). He admonished His followers they will be endued
with power from above. He became the Spirit-baptizer (Acts 2:33).
The Spirit is poured out in Acts 2 and Peter explained the
Pentecostal experience and ensuing power is the restoration of
prophetic activity promised in Joel 2|Page
Jim Poitras Copyright 20092:28-29. In the last days, God would
pour out His Spirit, and prophecy would become universal. The Day
of Pentecost, and more specifically, the baptism of the Holy
Spirit, inaugurated Christs followers for ministry. They continued
to do what Jesus began. After all, He was now in them, and working
through them (Romans 8:9; Philippians 1:19; 2 Corinthians 3:17-18;
Colossians 1:27; Revelation 19:10). They became heirs and
successors to His prophetic ministry (Stronstad 2004, 21). The
Spirit in Luke-Acts is a power enabling believers to see things
they would otherwise not see, speak words they would otherwise be
unable to speak, and perform mighty deeds that would otherwise lie
beyond their abilities (Michaels 1988). The Spirit and the Church
Today For everything that was written in the past was written to
teach us, so that through endurance and the encouragement of the
Scriptures we might have hope (Romans 15:4). Acts, in a sense,
continues today. Following the New Testament pattern and principles
will produce New Testament churches and results. Acts is not only a
book of the past. The first day of the twentieth century marked the
birth of the modern Pentecostal movement. That evening Agnes Ozman
received the baptism of the Holy Spirit. A few days later, Charles
Parham, his wife, and twelve of his students received their
personal Pentecost. Throughout the last century, the Pentecostal
movement has exploded. Never has a group grown more rapidly. Most
of the largest churches globally are of the Pentecostal/Charismatic
persuasion. As we wade ankle-deep into the twenty-first century,
Gods Church and His Spirit continues to sweep across the globe,
still burning with the fire ignited at Pentecost. One veteran
missionary reported, No exceptions....In our forty-one years in
Africawe saw every miracle recorded in the Book of Acts happen in
our services. This writer agrees. The African Church is vibrant
operating in the gifts, power, and prophetic anointing. The earnest
desire of Moses is being fulfilled, I wish that all the LORDs
people were prophets and that the LORD would put his Spirit on
them! (Numbers 11:29). The Exegesis In reading this, then, you will
be able to understand my insight into the mystery of Christas it
has now been revealed by the Spirit. (Ephesians 3:4). Roger
Stronstad, Robert Menzies, and others have conducted a solid
exegesis of Luke-Acts. They have accurately and adequately unveiled
Lukes intent, and made plain his theological mindset. They have
stated clearly what Luke originally meant, have read each text
carefully, deciphered the meaning of words and phrases connected
with pneumatology, and studied vigilantly the contexts involved.
They have successfully analyzed the literature (genre), and have
bridged the gap between the then and there and the here and now.
They have, with awareness, considered the historical context (time,
culture, geographical, political, occasion); literary context, and
incorporated historical-grammatical principles of interpretation
(Fee and Stuart 1993, 22-23). The Holy Spirit has performed a
central role providing illumination, revelation, and guidance. They
understand clearly the Bible was written by specific persons, to
specific people, in specific situations, at a specific time, in a
specific language, for a specific problem, and to give a specific
answer (Ossai-Ugbah 2003). Because of unyielding exegesis one can
see clearer the potential and benefits of being Spirit-filled,
Spiritanointed, Spirit-led, and Spirit-empowered. 3|Page
Jim Poitras Copyright 2009REFERENCE LIST Fee, Gordon D. and
Douglas Stuart. 1993. How to Read the Bible for All Its Worth.
Grand Rapids, Michigan: Zondervan Publishing. Menzies, Robert Paul.
1989. The Development of Early Christian Pneumatology with Special
Reference in Luke-Acts (an unpublished doctoral thesis). :, 108.
Quoted in Exposition of Pneumatology in Lucan Literature by Global
University Staff. Springfield, Missouri: ICI University, 76.
Michaels, J. R.; Edited by Stanley M. Burgess and Gary B. McGee.
1988. Luke-Acts in the Dictionary of Pentecostal and Charasmatic
Movements. Grand Rapids, Michigan: Zondervan, 544-545. Quoted in
Global University Staff. Exposition of Pneumatology in Lucan
Literature. Springfield, Missouri: ICI University, 174-175, 2004. .
R.; Edited by Stanley M. Burgess and Gary B. McGee. 1988. Luke-Acts
in the Dictionary of Pentecostal and Charasmatic Movements. Grand
Rapids, Michigan: Zondervan, 560. Quoted in Global University
Staff. Exposition of Pneumatology in Lucan Literature. Springfield,
Missouri: ICI University, 190, 2004. Ossai-Ugbah, Chikaogu
Diokpala. 2003. Principles and Patterns for Faithful Exegetical
Transition: Using Matthew 11:12 as an Exegetical Paradigm. American
Journal Of Biblical Theology.
http://www.biblicaltheology.com/Research/Ossaic01.html. (accessed
February 22, 2008). Stronstad, Roger. 1984. The Charismatic
Theology of St. Luke. Peabody, Massachusetts: Hendrickson
Publishers. . 1995. Spirit, Scripture, and Theology: A Pentecostal
Perspective. Singapore: Asia Pacific Theological Seminary Press. .
2004. Exposition of Pneumatology in Lucan Literature: Study Guide.
Springfield, Missouri: Global University.
4|Page
Jim Poitras Copyright 2009
THE DEBATE, DEFENSE, ANDEXPERIENCE CONCERNING THE BAPTISM OF THE
HOLY SPIRITIntroduction Ive always detested math assignments and
equations requiring one to explain how he derived or reached the
answer. Similarly, Pentecostals have previously had problems
revealing how they reach answers to doctrinal issues. They know
what they believe but have difficulties articulating why they
believe it; or proving, through the progression of biblical
interpretation, how they arrived at their conclusions. The Debate
Pentecostals and Evangelicals are divided in their interpretation
and understanding of Luke-Acts. Even Pentecostals differ over views
of the implications of the activities of the Holy Spirit in these
two books. On one side is the observation that Luke-Acts has a
theological significance and intent as well as a historical one.
Those of this persuasion (myself included) argue that this is a two
volume set, and it should not be divided as Luke (Gospel) and Acts
(history); that both books are historical narratives. Luke, they
contend, supports a Pentecostal theology, hermeneutic, and
religion, and has his own slant on pneumatology different fromyet
complimentary tothat of the Apostle Paul. Luke is both a historian
and a theologian. They assert that historical precedence
(repeatable, expected patterns) is noteworthy for Christian
practice and experience. Their thinking is based predominantly on
the five episodes recorded in Acts (2:1-13; 8:14-19; 9:17-18;
10:44-46; and 19:1-6). These passages become biblical precedents
and are normative. Of course, the opposite side takes the contrary
point of view in all counts mentioned. Hopefully, from healthy and
hearty confrontation comes consequential clarification. The Defense
Luke-Acts are doubtless two volumes written by the same author (See
Luke 1:1-4; Acts 1:1). Acts is a continuance of what Jesus began to
do and teach. The book of Actsis a continuation of that narrative.
Luke wrote more of the New Testament than any other individual
(Scofield, Editor, 2004, 1427). The Bantu title for the Acts of the
Apostles is, Words Concerning Deeds. A brief survey of this book
will give the unmistakable impression it is deeds the Lord
continued to do, through the Holy Spirit (primarily) and His
disciples (secondarily). In ancient times this book was called,
Acts of the Holy Spirit or the Gospel of the Holy Spirit The Spirit
is referred to more than fifty times in this one book. Acts gives
principles that should govern the church in every generation.
5|Page
Jim Poitras Copyright 2009The Full Life Study Bible states, Acts
records what the church must be and do in any generation as it
continues Jesus ministry in the Pentecostal power of the Holy
Spirit (Stamps 1992, 1649). The Book of Acts covers the first
thirty years of church history and draws us into the world of the
first century church. Some think it would be exciting to go back.
However, the Holy Spirit continues to move in the twenty-first
century. Acts is more than history. It is Gods training manual for
todays church. We are continuing to see the miracles of Acts being
performed today; even to a greater dimension. Countries are
reporting thousands receiving the Holy Ghost in a single service;
blinded eyes opened; and people being brought back from the dead.
Luke strategically unravels the role of the Holy Spirit in both
Luke and Acts. There has been a welcomed emphasis on the theology
of Luke in recent timesmany commentaries of an earlier era focused
so much on the history that they paid little attention to the
theology of Acts. It is clear that Luke had a theological aim along
with a historical one in his choice of material.We can be thankful
that many recent studies have focused on the theological message of
Acts without denying its historical value.This approach to Acts can
be called theological historya narrative of interrelated events
from a given place and time, chosen to communicate theological
truths.It views God as acting in the arena of history and through
that revealing his ways and his will to his people. (Fernando 1998,
2324) Lampe rightly said, The connecting thread which runs through
both parts of St. Lukes work is the theme of the operation of the
Spirit of God (1955, 1). Fernando adds; a close look reveals that
Luke had both a theological aim and a historical one in writing
Acts, and that the events he chose to stress were chosen because of
the value they had in presenting truths he wanted to communicate.
Our task is to find those truths (31). Originally Acts was the
second volume of a two-volume history of the beginnings of
Christianity, which was circulated together in the early churches
(Girard 2001, Introduction, xiii). Some assert that the two books
were designed to be one. However, the typical, permissible length
of a papyrus scroll was thirty-five feet so this would prohibit the
two books being a continuous text. Regardless, Luke did write
approximately twenty-seven percent of the New Testament. The
writers and editors of the Africa Bible Commentary believe firmly
that Acts was written to: Provide information about what Luke
considered to be the most significant events in the early days of
the church. His interpretation of what was significant was
influenced by his theology, and thus in reading Acts we need to
focus on both historical and theological questions.In terms of its
theology, Acts gives guidance to the church on how to live.It
explicitly describes the plan of salvation, the proof of prophecy
and the fulfillment of Gods promises (Adeyemo 2006, 1297) Lukes
conclusion (Luke 24:47-49) forms the introduction to the Book of
Acts (Acts 1:4). Peters message on the Day of Pentecost (Acts
2:38-39) is repetitive of Jesus closing message in the Gospel of
Luke. Roger Stronstad in The Charismatic Theology of St. Luke
contends there is a Lucan doctrine of the Spirit, and that Luke
possessed a historical and theological interest in writing the
third Gospel. There are many references in Luke, especially in the
infancy and inauguration narratives, not contained in other books.
He reveals Jesus is not only anointed by the Spirit, but He is also
Spirit-led, Spirit-filled, and Spirit-empowered. (Stronstad 1984,
45) These characteristics 6|Page
Jim Poitras Copyright 2009can be emulated in the lives of
believers today. It is just as valid in the twenty-first century as
it was in the first. Stronstad believesand I concurthat the Day of
Pentecost is a normative, repeatable, pattern for all centuries;
that Luke-Acts contain normative theological intent, and there is
validity in Pentecostal theology and establishing Pentecostal
hermeneutics. Each event of the Spirits outpouring builds a
distinctive theology and further demonstrates the writers intent
and theme. One writer, Gordon Fee (on the other hand) has issues
with assuming the Pentecostal experience is normative or obligatory
for all Christians. He differentiates between normal (expected,
recurring experience); normative (obligatory) and repeatable.
Normative refers to what must be adhered to by all Christians at
all times and in all places, if they are truly to be obedient to
Gods word (Fee 1991, 102). He feels, however, that Pentecostals can
argue that the baptism of the Holy Spirit, speaking in other
tongues, can be viewed as normal as it can be expected, and
repeatable. Although, Fee has difficulties with attaching the word
normative to this event he does concede, If the Pentecostal may not
say one must speak in tongues, the Pentecostal may surely say, why
not speak in tongues? (Fee 1991, 99). Hartwick explains the
biblical, doctrinal, historical, and experiential aspects of the
baptism of the Holy Spirit. He concludes a pattern was established
in Acts. This is adapted in the table that follows: TABLE ONE
Observable Uniform Verbal Supernatural by saints and sinners alike.
they all spoke in tongues as the Spirit was given. declaring the
wonderful works of God. nothing induced by the recipient. It was as
the Spirit gave utterance. (Hartwick, 2007, 7)
Historical precedence can be considered normative if it agrees
with Christs teachings, commands, and is in harmony with the rest
of the Scriptures and apostolic teaching. Pentecostals, to their
credit, are insistent and unwavering on the authority and
infallibility of Gods Word. Unless a doctrine can support its case
with Scripture it has no reason to exist. This permeates every
aspect of Pentecostal faith, life, and practice (Arrington 1988).
Tongues is: (a) normativealways occurs with the Spirit baptism; (b)
initialfirst sign that the baptism of the Holy Spirit has been
received but should not be the last; (c) physicalyou know it
happened, a transformed life follows; and (d) evidenceproving the
baptism has occurred (House 2006, 99-100). Old Testament historical
narratives had didactic lessons (intended to teach or convey
instruction or information) for New Testament Christians. They were
frequently quoted by leaders in the Early Church. Luke modeled his
writings after this. Luke mentions the Holy Spirit more than the
other Gospels and his theology of the Spirit is in keeping with the
Jewish viewpoint. He wastes no time getting the Holy Spirit on
stage with honorable mention seven times in the first four
chapters. 7|Page
Jim Poitras Copyright 2009The following sampling of Scriptures
will briefly show that it is appropriate to incorporate historical
narratives into theology. TABLE TWO 2 Timothy 3:16 1 Corinthians
10:11 Romans 15:4 All Scripture is God-breathed and is useful for
teaching, rebuking, correcting and training in righteousness. These
things happened to them as examples and were written down as
warnings for us, on whom the fulfillment of the ages has come. For
everything that was written in the past was written to teach us, so
that through endurance and the encouragement of the Scriptures we
might have hope. The Experience The Day of Pentecost is the pattern
for all believers, in all ages, encompassing all cultures. Peters
enlightenment was resolute, In the last days, God says, I will pour
out my Spirit upon all people (Acts 2:17). He further added, And
you will receive the gift of the Holy Spirit. The promise is for
you and your children and for all who are far offfor all whom the
Lord our God will call (Acts 2:37). Peter certainly connected
revelation with experience when he said, This is that (Acts 2:16,
KJV). Our view on any doctrine must be based not on experience, but
on Scripture. The experience must be judged by and conform to
Scripture. The truth of tongues as the initial, physical evidence
of Holy Spirit baptism is based on Scripture (Hartwick, A, 2007,
3). Pentecostals can legitimately look to Acts for their theology.
Acts is the foundation of Pentecostal doctrine. Doctrine is not
enough without experience, neither is experience without sound
doctrine (Hwata 2005, 3). It was inductive Bible study that led to
the outpouring of the Holy Spirit at the turn of the twentieth
century. And that is where all interpretation should begin. Our
experience cannot commandeer biblical authority. The Bible always
has the last word; the final say. However, there certainly is a
place for experience. Peter called on his own experience to
validate the outpouring of Gods Spirit on the Gentiles in Acts
10:47. As I began to speak, the Holy Spirit came on them as he had
come on us at the beginning. Then I remembered what the Lord had
said: 'John baptized with water, but you will be baptized with the
Holy Spirit.' So if God gave them the same gift as he gave us, who
believed in the Lord Jesus Christ, who was I to think that I could
oppose God? (Acts 11:15-17). The Early Christians indisputably and
readily used experience and history to substantiate doctrine and
teachings. Quotations from the Old Testament (and reference to
historical events) frequently appear in the Gospels, messages in
Acts, and are sprinkled throughout the Epistles. According to
Stronstad, and backed by Robert W. Menzies though experience does
not establish theology, it does verify or demonstrate theological
truth (Stronstad 1995, 29). Biblical truth ought to be demonstrated
in life. Experience can be used to confirm or attest to the
accuracy of theology. Thus, experience is a complimentary
ingredient to interpretation. Every interpreter,
8|Page
Jim Poitras Copyright 2009Pentecostal or non-Pentecostal alike,
brings both cognitive and experiential presuppositions to his
interpretation of the text (Stronstad 1995, 65). It is often said,
The man with an experience is never at the mercy of the man with a
doctrine. Pentecostals rely on a pneumatic method of
interpretation. Illumination by the Holy Spirit brings the best
understanding of the text. Scripture agrees: It seemed good to the
Holy Spirit and to us not to burden you with anything beyond the
following requirements (Acts 15:28). But God has revealed it to us
by his Spirit. The Spirit searches all things, even the deep things
of God (1 Corinthians 2:10). Not only does the Holy Spirit lead us
into all truth, directing us to the Word of God, He also interprets
or explains truth. Since He is dealing with Gods Word of truth, His
interpretation will never be in conflict with what the Bible says.
The Spirit and the Word always agree. The Spirit is not an
independent worker. But when he, the Spirit of truth, comes, he
will guide you into all truth. He will not speak on his own; he
will speak only what he hears, and he will tell you what is yet to
come (John 16:13). Those that have received the baptism of the Holy
Spirit are in a better position to understand biblical content
about the Spirit, since they have already experienced it.
Conclusion Our Pentecostal movement is endeavoring to find its
theological voice after a prolonged history of disdaining formal,
academic theology. Robert Menzies in the Foreword of Spirit,
Scripture, and Theology rightly states, The simple testimony of
earnest Pentecostals such as This is the pattern we see in the Book
of Acts, was simply not very convincing. But that is changing. Our
theology is based on a theological position, the Pentecostal
experience, and a desire for restoration recovering the theme and
experiences of Acts. Pentecostals contend it is not enough to study
the Book of Acts. We must live it; experience it for ourselves
(Wagner 1994, 10). As we develop a strong biblically-sound
Pentecostal hermeneutic we will be in an enhanced position to
fulfill one of the major intents of the baptism of the Holy Spirit.
You will receive power when the Holy Spirit comes on you; and you
will be my witnessesto the ends of the earth (Acts 1:8).
9|Page
Jim Poitras Copyright 2009REFERENCE LIST Arrington, F. L. 1988.
Hermeneutics, Historical Perspectives on Pentecostal and
Charasmatic Movements; Taken from Dictionary of Pentecostal and
Charismatic Movements. Grand Rapids: Zondervan, 380-381. Quoted in
Global University Staff. Exposition of Pneumatology in Lucan
Literature. Springfield: ICI University/Global University, 2005.
Fee, Gordon D. 1991. Gospel and Spirit: Issues in New Testament
Hermeneutics. Peabody, Mass: Hendrickson Publishers. . 1991. Gospel
and Spirit: Issues in New Testament Hermeneutics. Peabody, Mass:
Hendrickson Publishers. Fernando, Ajith. 1998. The NIV Application
Commentary. Grand Rapids, Michigan: Zondervan. . The NIV
Application Commentary. Grand Rapids 1998: Zondervan. Girard,
Robert C. 2001. Acts God's Word for the Biblically-Inept Series.
Ed. Larry Richards. Lancaster, PA: Starbust Publishers. Hartwick,
Reuben, A. 2007. Speaking in Tongues: The Initial Physical Evidence
of the Baptism in the Holy Spirit. Enrichment Journal June (June):
3. http://enrichmentjournal.ag.org/top/Holy_Spirit/200706.cfm.
House, Sean David. 2006. Pentecostal Contributions to Contemporary
Christological Thought: A Synthesis with Ecumenical Views. Thesis.
University of South Africa, Pretoria, RSA. Hwata, Benny. 2005. An
Investigation of Different Phases of Pentecostal Experience in the
Apostolic Faith Mission. University of South Africa, Pretoria,
South Africa. Lampe, W. H. 1955. The Holy Spirit in the Old
Testament, Luke and Acts. Birmingham, England: University of
Birmingham. http://www.abcog.org/lampe.htm. (accessed October 15,
2007). Scholars, Written by 70 African. 2006. Africa Bible
Commentary. Ed. Tokunboh Adeyemo. Nairobi, Kenya: Word Alive
Publishers and Zondervan. Scofield, C. I., Editor, ed. 2004. Holy
Bible Scofield Study System. New York: Oxford University Press.
Stamps, Donald C., ed. 1992. . Grand Rapids: Zondervan. Stronstad,
Roger. 1984. The Charismatic Theology of St. Luke. Peabody,
Massachusetts: Hendrickson Publishers. . 1995. Spirit, Scripture,
and Theology: A Pentecostal Perspective. Singapore: Asia Pacific
Theological Seminary Press. . 1995. Spirit, Scripture, and
Theology: A Pentecostal Perspective. Singapore: Asia Pacific
Theological Seminary Press. Wagner, C. Peter. 1994. Acts of the
Holy Spirit. Ventura, California: Regal Books.
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Jim Poitras Copyright 2009
REVEALING A HOLISTIC BIBLICAL INTERPRETATIONAccurate
interpretation of Gods Word allows us to walk hand-in-hand with
truth. Inaccurate interpretation could cause one to walk alone down
an erroneous path. F. F. Bruce introduces Acts on the right foot:
Originallythese two volumes circulated together as one complete and
independent History, but not for long. Early in the second century
the four canonical Gospels (as we call them) were gathered
together.This meant that the earlier volumewas detached.The second
volume was thus left to pursue a career of its own, but an
important and influential career, as it proved. (1988, 3) Bruces
commentary promises, a work that makes transparent the walls
between the first and the twentieth centuries and enables readers
to hear not only the voice of Luke but the Word of God (1988, Front
Flap). Unfortunately a careful look at his writing concludes he
falls short of accomplishing his stated purpose. With his approach
the walls remain; just become translucent. Bruce begins his work
with a great start; yet by the time he reaches the Pentecost
narrative he is sliding into a poor finish! He states, The event
was nothing less than a reversal of the curse of Babel (Bruce,
1988, 59). If so, the question arises, Was the event anything more
than a reversal of the curse of Babel? Many theologians know so;
including Luke. Peter stated clearly that this is that which was
spoken by the prophet Joel (Acts 2:16). Bruce seems to be back in
the race, on the right course when he says, But the prominent
feature of the words which Peter quotes is the prediction of the
outpouring of Gods Spirit on the whole human raceCertainly the
outpouring of the Spirit on 120 Jews could not in itself fulfill
the prediction of such outpouring on all flesh: but it was the
beginning of the fulfillment (Bruce, 1988, 61). This is something
with which Pentecostals agree. However, Pentecostals do not believe
in cessation of the baptism of the Holy Spirit or the gifts of the
Spirit. The outpouring of the Holy Spirit begun on the Day of
Pentecost and will continue until the second coming of Jesus
Christ. Peter identified the scope of realization as the last days
(Acts 2:17). Bruce, along with other non-Pentecostal writers
contend, Being filled with the Spirit was an experience to be
repeated on several occasions (cf. 4:8, 31), but the baptism in the
Spirit which the believing community now experienced was an event
which took place once for all (Bruce 1988, 51). This reference once
for all implies just as Jesus died, was buried, and resurrected
only once, so it is with the baptism with/in/of the Spirit. It
happened only once. What does the Bible actually reveal about once
for all? [ Christ's Sacrifice Once for All ] (Hebrews 10:1). Unlike
the other high priests, he does not need to offer sacrifices day
after day.He sacrificed for their sins once for all when he offered
himself (Hebrews 7:27). Heentered 11 | P a g e
Jim Poitras Copyright 2009the Most Holy Place once for all by
his own blood, having obtained eternal redemption (Hebrews 9:12).
But now he has appeared once for all at the end of the ages to do
away with sin by the sacrifice of himself (Hebrews 9:26). And by
that will, we have been made holy through the sacrifice of the body
of Jesus Christ once for all (Hebrews 10:10). For Christ died for
sins once for all (1 Peter 3:18). We must, Contend for the faith
that was once for all entrusted to the saints (Jude 1:3), (Emphasis
added). Why place a periodthe West Africans call it a full
stopwhere God placesat besta comma or an ellipsis? Implausibly
Bruce states, The mere fact of glossolalia or any other ecstatic
utterance is no evidence of the presence of the Holy Spirit.The
coming of the Spirit is followed by irregular and abnormal
phenomena (Bruce 1988, 52). A quick trip through the Book of Acts
will unveil that speaking in tongues is anything but irregular or
uncommon when people are receiving the baptism of the Holy Spirit.
It is normative. Bruce and his colleagues appear to utilize
Luke-Acts as merely a historical record, incorporating a
historical-grammatical approach to hermeneutics, and deny speaking
in tongues as having anything to do with the Spirit. Pentecostals,
on the other hand, pick up where the nonPentecostals falter. They
recognize Luke as both a historian and theologian, with intent of
setting forth a theology and certainty of the Spirit, and proving
the baptism of the Holy Spirit empowers believers for service in
Gods kingdom. Although Bruce concedes that Luke-Acts were
originally distributed together, he does not explain why.
Pentecostal theologians establish biblical precedence showing that
speaking in tongues is not only the normal expectation, or
repeatable pattern, but is normative for those receiving the
baptism of the Holy Spirit. They are instructed by the Holy Spirit
and expect that He will illuminate their minds, and directs their
understanding; teaching them all things. They also have the
advantage of bringing their experience into the picture. They
employ a redaction-criticism technique believing the author uses
his editorial prerogative in pulling together material for his
writings, based on his intent. Pentecostals also contend that
Luke-Acts has a didactic purpose when it comes to pneumatology.
Every interpreter brings himself to the hermeneutical expedition.
He already has a backpack of presuppositions: assumptions,
traditions, beliefs, and experiences. In the quest for truth;
flawed misunderstandings must be discarded. This is something both
Pentecostals and nonPentecostals must scrutinize carefully. Looking
carefully at the map of Gods Word, as a seeker of truth, is not an
easy undertaking. No wonder Luke said, Now the Bereans were of more
noble character than the Thessalonians, for they received the
message with great eagerness and examined the Scriptures every day
to see if what Paul said was true (Acts 17:11). Extreme care should
be exercised, in this authors opinion, when dividing hermeneutics
into Pentecostal and non-Pentecostal camps. This approach could
backfire, and eventually pose compounded complications in the
contemporary church; even among Pentecostals. It appears to
partition hermeneutics along denominational lines. Pentecostals
themselvesas Gordon Fee classically demonstratesdo not always agree
on Pentecostal hermeneutics. Fee identifies himself as a
Pentecostal but rejects commonly accepted Pentecostal
interpretations of the Book of Acts (1991, Preface, x). This
divergence of interpretations will become more pronounced as the
future unfolds. Among Pentecostals there is an increasing erosion
of certainty about their own claims.The result, however, of this
paralysis is that fewer and fewer people attending Pentecostal
churches speak in tongues.Moreover, there is an erosion of
commitment to this doctrine among ministers (Anderson 2005, 3). 12
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Jim Poitras Copyright 2009Overall, Pentecostals are on the right
course. However, caution is in order. The Pentecostal position can
be best preserved through fostering holistic, biblical principles
of interpretation (and calling them that). Properly taught, this
will arm the future generations with the tools need to reach
biblical conclusions. Mere indoctrination is not the key.
Compromise is disastrous. A leading non-Pentecostal missiologist
once told me that Pentecostals in their search for approval from
the broader evangelical community are about to lose the very thing
that has made them effectivetheir emotional and passionate approach
to life and ministry and their emphasis on speaking in tongues.
While Pentecostals need to add to their experiences the helpful
elements of exegesis and hermeneutics, along with other spiritual
disciplines, they should not in the process give up the very thing
that has made them so effective in the work of the ministry.
(Anderson 2005, 7) Twenty-five percent of the worlds Christians are
Pentecostal or charismatic with a world growth rate of about
19,000,000 per year (Christianity Today, 1998, 1). Philip Jenkins
in The Next Christendom explains that the growth patterns of the
Pentecostals will make the 21st century a Pentecostal century.
Pentecostal ministry is not slightly more effective. It makes a
dramatic difference. In North America, a missionary just concluding
a year of deputation saw 4,400 people receiving the baptism of the
Holy Spirit in his services. In the West African context it would
be hard to imagine the contemporary church without the empowerment
of the Holy Spirit. Approximately 24.1 percent of Ghanas population
(5.5 million) claims they are Pentecostal. Over 13.5 million in
Nigeria attest to Pentecostalism. These are the two countries where
the author has worked. Ghanas former President, Jerry J. Rawlings
once commented that early missionaries to his country brought a
foreign, unusable religion. Pentecostals, however, have a religion
needed by the African people. The Pentecostal perspective brings
power to the contemporary church. The church operates in the gifts
of Spirit, signs, miracles, and wonders. They also take the Bible
literally. C. Peter Wagner contends that research in church growth
has shown that the more literally the Bible is interpreted, the
more likely the church is to grow. One reason, then, Pentecostal
churches are growing is that they hold firm to biblical purity
(1982). Pentecostals and non-Pentecostals must strive toward
holistic, biblical principles of interpretation, conduct proper
exegesis and establish the original intent of the author, the
meaning of the text involved, and bridge the gap between the first
and twenty-first centuries. What the contemporary church needs is
contained in the words of Roger Stronstad: It is not the
intentionto contribute to further damage of His body but rather to
inculcate sound exegetical methods, critical thinking, and
evaluation of the evidence. Simply put, we are seekers of truth and
we must humble ourselves to follow the path where truth leads
(Stronstad 2004, 27). A non-Pentecostal view on the vocational
power of the Holy Spirit leaves the contemporary church crippled.
Lloyd Ogilvie confessed, The greatest longing in the church today,
stated both directly and indirectly, is the quest for something
more than dull religion. People are in need of the intimacy,
inspiration and impelling power of the Holy Spirit.It is impossible
to live the Christian life without the indwelling Spirit.
Courageous discipleship in the crisis of society cannot be
accomplished without the guidance and enabling energy of
supernatural power. The church today, like the disciples in the
Upper Room, is waiting on the edge of a miracle (1983, 55-56). 13 |
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Jim Poitras Copyright 2009REFERENCE LIST Anderson, Gordon L.
2005. Baptism In The Holy Spirit, Initial Evidence, and A New
Model. Enrichment Journal,
http://enrichmentjournal.ag.org/200501/200501_071_BaptismHS.cfm/
(accessed 2/23/2008). . 2005. Baptism In The Holy Spirit, Initial
Evidence, and A New Model. Enrichment Journal,
http://enrichmentjournal.ag.org/200501/200501_071_BaptismHS.cfm/
(accessed 2/23/2008). Bruce, F. F. 1988. The New International
Commentary on the New Testament: The Book of the Acts. Grand
Rapids: William B. Eerdmans Publishing Company. 1988. The New
International Commentary on the New Testament: The Book of the Acts
(Revised). Grand Rapids: William B. Eerdmans Publishing Company. .
The New International Commentary on the New Testament: The Book of
the Acts. Grand Rapids: William B. Eerdmans Publishing Company. .
The New International Commentary on the New Testament: The Book of
the Acts. Grand Rapids: William B. Eerdmans Publishing Company. .
The New International Commentary on the New Testament: The Book of
the Acts. Grand Rapids: William B. Eerdmans Publishing Company.
Editors, Christianity Today. 1998. World Growth at 19 Million a
Year. Christianity Today, November, 1998 .
http://www.ctlibrary.com/ct/1998/november16/8td28a.html. (Accessed
May 14, 2006). Fee, Gordon D. 1991. Gospel and Spirit. Peabody,
Massachusetts: Hendrickson Publishers. Ogilvie, Lloyd J. 1983. The
Communicator's Commentary: Acts. Waco, Texas: Word Books,
Publisher. Stronstad, Roger. 2004. Exposition of Pneumatology in
Lucan Literature: Graduate Study Guide. Springfield, Missouri: ICI
University/Global University. Wagner, C. Peter. 1982.
Characteristics of Pentecostal Church Growth. : The Pentecostal
Minister, 49. Quoted in F. J. May. The Book of Acts & Church
Growth: Growth Through the Power of God's Holy Spirit. Cleveland,
Tennessee: Pathway Press, 129, 1990.
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Jim Poitras Copyright 2009
EXPLORING PENTECOST: EVIDENCE THAT DEMANDS A VERDICTIntroduction
How frustrating to read of a potentially life-changing book, only
to order it, and discover it is out of print. How annoying to rush
to the store to purchase the perfect gift and to find it is out of
stock. How aggravating to want something and find that it is
unavailable. How disturbing to hunt for a part and find it is now
obsolete. How equally frustrating, annoying, aggravating, and
disturbing it would be to walk down the aisles of the Book of Acts
only to find those things we desire: divine empowerment, miracles,
healing, and things pertaining to the supernatural are no longer
available, out of stock, and meant only for the first century
church. Regretfully, that is exactly what some believe happened, or
should happen, when thinking that the baptism of the Spirit,
evidenced by speaking in other tongues, stopped at worst on the Day
of Pentecost, or at best at the end of the Book of Acts; having a
brief life span of some thirty years. Steven Ger shares his
reflections: The book of Acts grants readers a unique and
fascinating glimpse into the world of the early church. We peer
through the corridorsand see the still vivid foundations of our own
faith.Acts shows us the road we believers have traveled to arrive
at our present state.It is storya simple story about regular human
beings who are just like us. They share our same hopes and similar
fears, our worst biases and best qualities. In fact, Acts is,
essentially, our story. It is your legacy and mine. It is the
record of our brothers and sisters who came before us, blazing a
revolutionary, messianic trail from Jerusalem to the ends of the
earth. (Ger, 2004, 1). Unfortunately, Ger eventually and sadly,
comes up short, believing Pentecost was unique, unrepeatable, and
possesses no timeless truth or doctrine. How perplexing. How
confusing. Even questions arise within the Pentecostal ranks, but
are often swept under the proverbial carpet, silenced, or excused
away as a lack of love for truth, and drifting from the old paths.
Not all questions indicate moving away from what is right. What is
left could be a sincere desire to understand; the ability to
intelligently, logically, and persuasively explain beliefs to
others. Rather than forcing such questioners into cornerscausing
them to be hesitant in asking, afraid of being misunderstoodone
would do well to create an environment of learning; freedom to ask,
freedom to explore, freedom to experience, freedom to discover, and
a freedom to learn.
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Jim Poitras Copyright 2009The Impact of the Journey Gregory J.
Leeper (2003) said, We must allow open discussion among our future
clergy as we attempt to answer their honest doctrinal questions
with vigorous Pentecostal scholarship.We must continue to seek
theological dialogue with our evangelical brothers and sisters. We
must endeavor to present a Pentecostal theology that is thoroughly
intellectual and biblical as it is fervent and effective (16). We
should start from where we agree and move to where we disagree.
Such a journey eventually leads to an impacting study of the Spirit
in Luke-Acts. The expedition will unveil Luke-Acts as a two-volume
set with one theme. Luke 24 becomes the context for Acts 2, right
down to Peter repeating the same basic message or concepts that
Jesus mentioned. This study will strengthen what one believes, give
a better understanding to Pentecostal and non-Pentecostal views,
and provides a greater ability to interact with and address
questions from both. The exploration will allow one to see clearer,
and have a wider perspective of the baptism of the Holy Spirit in
its role in salvation, sanctification, and service. The journey
enables us to become more knowledgeable and to discern repeatable
and normative patterns found in the midst of the first century
church applicable for all time, and for all cultures. A better
understanding of the theological possibilities of a narrative will
be educational and eye-opening. New understanding of hermeneutical
mile-markers will become evident as one interacts with terms like
redaction, normative, and didactic. The exploration will likely
confirm that Acts is a doctrinal book with didactic purpose.
Looking at dozens of commentaries showing all manners of
viewpoints, in the end, strengthened this authors understanding.
The exercise makes one stronger. The ability to analyze,
synthesize, and come up with biblical tools of interpretation is
useful in this study and others. The tools includebut are not
limited toliterary genre, authors intent, experience, exegesis,
Pentecostal understanding, the Holy Spirit, redaction-criticism,
didactic analysis, and biblical precedence. Incorrect or incomplete
principles short-circuit the exegetical task and prevent us from
correctly discerning the message of the original author (Stronstad,
2004, 38). The study produces evidence; evidence that demands a
verdict. F. L. Arrington said: The interplay of Scripture,
experience, Pentecostal tradition, and reason under the direction
of the Spirit have strong implications for a Pentecostal approach
to hermeneutics. Out of the Pentecostal reality and dimension of
life in the Spirit emerges a uniquely Pentecostal approach to
hermeneutics. (172) G. Campbell Morgan spoke of Pentecostalism as
the last vomit of Satan (6). Historically, although his words are
without doubt extreme, he is not the only fundamentalist that
shares a similar and hopefully lessening view. To them, the
question, Is speaking in tongues valid today? would receive a
resounding, No! Two conflicting views concerning speaking in other
tongues emerge and exist throughout much of history. In one corner,
all should speak in tongues. In the other, none should speak in
tongues. These two positions: all should practice; none should
practice, have been the sore spot in Christendom for years. In
fact, it probably ranks number one as the most debated issue.
Furthering the dispute is the issue of tongues being the initial
evidence of the baptism of the Holy Spirit. One positive side
benefit is this controversy has caused a renewed interest in
studying Luke-Acts. It has also forced Pentecostals to look more
closely at the hermeneutics behind their experience.
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Jim Poitras Copyright 2009F. F. Bruce (1988) is a typical
evangelical who thinks that the outpouring of the Spirit in Acts 2
is so special it took place once for all (51). On the other hand
missiologist C. P. Wagner (1994) said: Except for a diminishing
number of Christians who are holding out for a cessationist
theology, supposing that the more dramatic miraculous gifts of the
Spirit ceased with the close of the Apostolic Age, there is
widespread agreement that speaking in tongues is a bona fide gift
of the Holy Spirit found among believers today (93). Experience
Experience and history reveals that tongues did not cease with the
Apostolic Age, and have not disappeared during the Church Age (the
entire period between Christs first and second coming). Church
historian, Cecil M. Robeck, Jr. revealed, Speaking in tongues has
always been in the Church, although with varied levels of
expression and acceptance (874). It would be difficult to convince
over five hundred million Pentecostals and Charismatics worldwide
their experience is invalid and ceased a couple thousand years ago.
They represent the second largest ecclesiastical body in the world,
second only to the Roman Catholics. Not bad for a group that
recently celebrated a century of existence. On a more personal and
specific level, 110,278 received the baptism of the Holy Spirit
overseas, in the United Pentecostal Church International, last
year. A colleague just returned from a ten day trip in the 10/40
Window portion of Northern Ghana, and reported fortytwo were
baptized in the Spirit. Each evidenced by speaking in tongues. Each
persuaded their experience is biblically based. F. J. May (1990)
tells of an old-timer that said, You are wasting your breath trying
to tell a man he cant have what he has already got (84). Whereas
experience can never be the basis of theology, experience is the
contemporizing of history. Thus, the understanding of the Bible
generally, and Luke-Acts, particularly, involves a hermeneutic
cycle. In this cycle the record of the experience of the divine by
Gods people in the past addresses the experience of Gods people in
the present, and the present experience of the divine informs the
understanding of the past. In this way the divine word as a
historical document becomes a living Worda Word, which, like God
himself, is, was, and is to come. (Stronstad 1995, 64) This is
referred to as an experience-certified theology. Every interpreter
brings to the text, a cognitive and practical presumption.
Pentecostal hermeneutics should be holistic; combining experience,
the Spirit, genre, and incorporate traditional, and rational forms
of interpretation. Unfortunately, non-Pentecostals lack the premise
of experience, and the ability to verify it. In Acts 19, Pauls
understanding of theology, coupled with his personal experience
became the basis of his discussion. Experience should not be the
starting point for biblical interpretation, usurping biblical
authority, but should not be locked outside the door either.
Charles Parham and his students did not have the experience but
were looking for what was expected or could be considered
normative.
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Jim Poitras Copyright 2009Literary Genre Historically,
evangelicals have generally responded negatively to any view that
suggests a narrative could serve in a normative way theologically.
This is fundamentally rejected today and is quickly changing. The
Book of Acts could easily be referred to as theological or
redemptive history. It is a narrative of interrelated events from a
given place and time, chosen to communicate theological truths.It
views God as acting in the arena of history and through that
revealing his ways and his will to his people (Fernando 1998, 24).
Luke was a historian-theologian and did not merely describe
historical events and activities of the Spirit but sought to
provide a firm foundation for establishing a doctrine of the Spirit
(Stronstad, 1984, 9-10). F. F. Bruce, and others, utilize a
grammatico-historical method of interpretation to the neglect of
the role of the Holy Spirit. Interpreters must take into account
the literary genre of the book. Dunns work is mainly lexical and
syntactical. He doesnt concern himself much with doctrinal or
instructional matters. Balance is needed. A careful study of the
narrative is beneficial rather than merely looking at literary
form, redaction-criticism or social science criticism (looking at
the world behind the passage, the way people lived and thought). A
multi-dimensional approach is needed by both the Pentecostals and
non-Pentecostals alike. All can be part of biblical interpretation.
It is not uncommon for a narrative to teach theology, combined with
history, brought together in a story format. It can teach theology
indirectly (Acts) rather than directly (as found in the epistles).
Luke wrote a historical narrative of pneumatic history. This intent
is seen from the time of the infancy narratives and the theme of
pneumatology is carried throughout the two volumes of Luke-Acts.
Acts 2 as a self-contained, paradigmatic scene embodies all of the
elements that occur over and over again throughout Acts. These
elements, explicitly and/or implicitly, not only foreshadow and
suggest but also shape the reader's understanding of every account.
When applied, Acts 2 becomes a paradigm for the extension of the
Primitive Church throughout Acts. (Aker Undated, 6) Authors Intent
Pentecostals are called upon to prove that Luke did have a
theological intent. He has a place as a first century theologian
and can rightfully be called the theologian of the Spirit.
Intentionality is then the key to establishing normativity
(Arrington, 1998, 386). On the other hand, nonPentecostals should
be called upon to prove that Luke did not have a theological
intent. Biblical interpretation, by Pentecostals and
non-Pentecostals alike, should ensure that their interpretation of
Acts correspond with Lukes theological purpose. David K. Bernard
rightly said: Those who say the Book of Acts is not for today have
the burden of proof. If Acts is not the pattern for the New
Testament church, what is? Where in the Bible does God retract His
promises relative to the baptism of the Spirit? Where does the
Bible say the experience of the Book of Acts is not for today? We
must conclude that the promise of the Spirit is still ours today.
(Bernard 1984, 212-213)
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Jim Poitras Copyright 2009James Dunn feels the best approach to
biblical interpretation is to: Take each author and book separately
andoutline his or its particular theological emphases; only when he
has set a text in the context of its authors thought and
intentiononly then can the biblical-theologian feel free to let
that text interact with other texts from other books. (Dunn, 1970)
This author agrees. The theological perspective of each biblical
author is necessary for correct biblical interpretation. Effective
hermeneutics of Luke-Acts must begin with the question, Why did
Luke write these books? Luke revealed his purpose in writing his
two-volume set. So, let him speak for himself: Therefore, since I
myself have carefully investigated everything from the beginning,
it seemed good also to me to write an orderly account for you, most
excellent Theophilus, so that you may know the certainty of the
things you have been taught. (Luke 1:3-4) According to the Scofield
Study Bible, Luke is very careful to describe his method of
researching and compiling material. Note Scofields analysis adapted
by the author in the table that follows: TABLE 1 LUKES
HERMENEUTICAL STYLE Validation of eyewitnesses Just as they were
handed down to us by those who from the first were eyewitnesses and
servants of the word (Luke 1:2) Meticulous handling of truth handed
down (v.2) and carefully investigated (v. 3). All-inclusive study
Investigated everything from the beginning (v. 3); All that Jesus
began to do and teach (Acts 1:1). Correspondence of written
material with divine Certainty (v. 4). purposes and activities.
Systematic, organized presentation Draw up an account (v. 1). Role
of the Spirit in directing the writer for the For no prophecy of
Scripture comes from origin and certainty of prophecy someones
private interpretation See 2 Peter 1:19-21 Confirmed by revelation
From the beginning (v. 3) This phrase is from a Greek word
translated elsewhere by from above. Luke suggests that what he
writes, derived from those that were eyewitnesses, is also
confirmed by revelation (Scofield 2004 Edition, 1338). This clearly
shows that Lukes double volume does have a didactic, theological
intent. Richard N. Longnecker (1995) said: 19 | P a g e
Jim Poitras Copyright 2009Basic to every evaluation of Acts is
the question of the purpose or the purposes of the author.All forms
of redaction criticism, whether ancient or modern, also begin with
the insistence that to have a profile of an author from his writing
is to possess the most important key to the nature of his work.
(12-13). Recent Bible scholars, through redaction-criticism, view
Gospel writers as theologians. Biblical Precedent Pentecost
happened for our example. It was recorded by Luke for our
instruction. It is the pattern for the church in all ages.
Scripture sets the stage for this: All Scripture is God-breathed
and is useful for teaching, rebuking, correcting and training in
righteousness (2 Timothy 3:16). These things happened to them as
examples and were written down as warnings for us, on whom the
fulfillment of the ages has come (1 Corinthians 10:11). For
everything that was written in the past was written to teach us, so
that through endurance and the encouragement of the Scriptures we
might have hope (Romans 15:4). Robert Menzies (1998) rightfully
counsels we should reconstruct the authors theological perspective,
form a holistic biblical perspective, instead of isolating passages
in an attempt to establish a normative pattern (115).
Traditionally, Pentecostals have hidden behind their experience,
and probably overemphasized it, coming up short on other aspects of
hermeneutics. This author recalls, after conversion, often hearing
others say, Pentecost; its not a religion, its an experience. Still
others advised: People can argue with your doctrine; but they
cannot argue with your experience. We would do well to present both
doctrine and experience in a way that it cannot be easily
discarded. This writing concentrates on the Pentecost narrative. It
is not limited, however, to Acts 2 (the Jerusalem Pentecost), but
extends briefly to the Samaritan Pentecost (Acts 8); Gentile
Pentecost (Acts 10); and the outpouring on the disciples at Ephesus
(Acts 19). We should ask: What took place in the first century
church which must happen in the ongoing church? What took place in
the first century church which should not, or does not take place
today? Is speaking in other tongues the initial evidence of
receiving the baptism of the Holy Spirit? Are there any other
accompanying signs? Does Luke-Acts have any didactic or doctrinal
purpose? God linked speaking in tongues with the baptism in the
Holy Spirit from the very beginning (Acts 2:4), so that the 120
believers at Pentecost, and believers thereafter, would have an
experiential confirmation that they have indeed received the
baptism in the Holy Spirit (cf. Acts 10:45-46). Thus this
experience could be objectively validated as to the time and place
of reception. Throughout the history of the church, whenever
tongues as a confirming sign has been denied or lost from view, the
truth and experience of Pentecost has been distorted or ignored
entirely. (Stamps, Editor, 2003, 1666) This biblical pattern is
still applicable today. It is for everyone, without restriction.
God desires everyone to have this experience. I will pour out my
Spirit on all people (Acts 2:17). It is for all who are afar off.
(Acts 2:39). The Spirit is being poured out from here to there;
from here to everywhere. In Acts 2:18 when Peter quotes Joels
prophecy, in those days it is highly unlikely it was limited to
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Jim Poitras Copyright 2009Pentecostal Perspectives and
Presuppositions The sole distinctive element in Pentecostalism lies
in its insistence that glossolalia is the essential evidence for
the baptism in the Spirit (Stronstad 1984, 1). This is built on
five incidents in Acts (2:1-13; 8:14-19; 9:17-18; 10:44-46; 19:1-7)
which become the biblical precedent for the baptism in the Spirit.
Speaking in tongues is considered normative and the initial
evidence. This is challenged by F. F. Bruce, James Dunn, and
others. This theology of the Spirit is as valid for believers in
the twenty-first century as it was for those in the first century.
The following table has been adapted from Robert Menzies and his
article entitled Evidential Tongues: An Essay on Theological Method
and indicates his central affirmations:
TABLE 2 CENTRAL AFFIRMATIONS 1. Baptism of the Holy Spirit is an
empowering experience. 2. Baptism of the Holy Spirit, with the
initial evidence of speaking in tongues is available to everyone.
3. It is a gift which should be desirable by every Christian. 4.
Speaking in tongues is evidence or proof one has received the
baptism of the Holy Spirit. 5. Speaking in tongues occurs at the
moment one is baptized in the Spirit, thus without tongues one
cannot be baptized in the Spirit (121). Luke presents a believer
(or apparent believer) without the Spirit as an anomaly, an anomaly
that calls for an immediate corrective response from the church
(Acts 8:15; 19:2-6). Indeed, one might speculate whether Lukes
thoughts in recording these incidents include a pastoral concern
for his readers, and the hope that anyone encountering such an
anomaly in his day might take equally urgent steps to correct it.
(Atkinson 1995). Non-Pentecostal Suppositions So what are the
non-Pentecostals saying concerning Pentecost, the baptism of the
Holy Spirit, and speaking in tongues? It is a sovereign, single,
unrepeatable act on Gods part, and is no more an experience than
are its companions justification and adoption.No doctrinal teaching
for today can be established from those incidents.The evidence of
the Spirits coming was unmistakable. He manifested His presence to
the ears, eyes, and mouths of the believers. But it didnt stop
there (MacArthur 1994, 41-43) Luke seems to indicate that the
supernatural empowerment that morning was only granted to the
twelve apostles (Ger, 2004, 37). Strange conclusion for a chapter
he entitles The Birth of the Church. And the unrepeatable
experience happened again seven years later: The six Jewish
believers were flabbergasted that the Gentiles were experiencing
the exact same outpouring in the exact same fashion.Yet the
evidence was 21 | P a g e
Jim Poitras Copyright 2009incontrovertible.Addressing the six
thunderstruck Jewish companions, Peter asked that since the
Gentiles had been Spirit baptized, if anyone objected to the new
believers being water baptized as well. (Ger,160) This author loves
the chapters question, Who Let in All These Gentiles? God did.
Non-Pentecostals insist Acts has no theological intent. It is
merely a historical record. The speaking in tongues at Pentecost,
then, appears to have been a unique phenomenon.it was designed
rather to remind the church that the gospel must be proclaimed to
every tribe and tongue. As far as we know, this Pentecostal
experience was never repeated; it was unique (Ewert 1983, 107-108).
The Holy Spirit came on them, and they spoke in tongues.they
experienced a miniPentecost. Better, Pentecost caught up to them.
Better still, they were caught up into it, as its promised
blessings became theirs (Stott, 2000, 304-305). And, around the
globe Pentecost is still catching up with hungry souls. F. F. Bruce
(1988) asserts, the mere fact of glossolalia or any other ecstatic
utterance is no evidence of the presence of the Holy Spirit (52).
Being filled with the Spirit was an experience to be repeated on
several occasions (cf. 4:8, 31), but the baptism in the Spirit
which the believing community now experienced was an event which
took place once for all (51). Bruce later conceded that at the
Samaritan Pentecost: it is clearly implied that their reception of
the Spirit was marked by external manifestations such as had marked
his descent on the earliest disciples at Pentecost (169). Simon the
Sorcerer would agree. In the present instance, some special
evidence may have been necessary to assure the Samaritansthat they
were fully incorporated into the new community of the people of God
(170). Whether the external signs which accompanied the reception
of the Spirit on this occasion were identical with the Pentecostal
signs or not, they were at any rate so impressive a nature that
Simon Magus craved the power to reproduce them at will (171). Still
later, in Acts 10, Bruce spoke of the extended Pentecost: Peter had
not yet finished his address when the Pentecost of the Gentile
world took place.The event was not so much a second Pentecostas the
participation of Gentile believers in the experience of the first
Pentecost.But the experience of the hearers in Caesarea reproduced
rather that of the original company of disciples in Jerusalem
(216-217). Bruce provides little reference or explanation
concerning the baptism of the Holy Spirit as experienced by the
disciples at Ephesus, in Acts 19:1-6. His exegesis of Acts 8, 10,
and 19 are surprising since he earlier stated his once for all
philosophy. Exegesis Peters message in Acts 2 provides a
summarization of his theological viewpoint. It provides the
foundation in which the rest of the book can be understood.
Pentecost was the feast of first fruits; the first fruits of an
even larger harvest to come. Peter said, Exalted to the right hand
of God, he [Jesus] has received from the Father the promised Holy
Spirit and has poured out what you now see and hear (Acts 2:33,
NIV). The spectators had just seen and heard people speaking in
tongues, so Peter emphasized it as the evidence of the promised
Holy Ghost.
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Jim Poitras Copyright 2009TABLE 3 SIGHTS AND SOUNDS OF PENTECOST
Audible Manifestation Visible Manifestation Suddenly the sound like
the blowing of a violent wind came from heaven and filled the whole
where they were sitting (Acts 2:2). They saw what seems to be
tongues of fire that separated and came to rest on each of them
(Acts 2:3). Both the wind (John 3:8; Acts 2:2) and fire (Acts 2:3)
are symbols of the Spirit. Note there was no hint that the sound of
wind or tongues of fire ever occur again. It appears to be for this
occasion only. All of them were filled with the Holy Spirit and
began to speak in other tongues as the Spirit enabled them (Acts
2:4
Speech Manifestation
What does this mean? (Acts 2:12) sounds like a plea for
instruction. This opened the way for Peter, Let me explain this to
you; listen carefully to what I say (Acts 2:14). Peters sermon was
an explanation of Pentecost; what is described in Acts 2:1-13, is
now explained. What is the point of Peters message? It is to teach
concerning what has taken place. It describes the first century
church, while setting the stage of what is the norm for the church
in all times. To justify this, it must be taught in other places,
where the primary intention is to instruct. Historical precedent
can be considered normative if it joins hands with Christs
teachings, His commands, and with apostolic preaching. It agrees
with tenor of the Bible, and cannot merely stand alone. Peter
starts by explaining what was not happening before explaining what
was taking place. These men are notas you suppose.No, this is what
was spoken by the prophet Joel (Acts 2:1516). Peter clearly
explains what is taking place at Pentecost is the fulfillment of
Joel 2:28-32. He approaches the subject from both the viewpoint of
revelation and experience when he states, This is that (KJV) and
This is what (NIV). He becomes an exegete; a biblical interpreter.
The writer, Luke, serves as a redactor (editor); carefully
selecting material for inclusion and instructing us in the way one
should go and what one should do. In essence Peter was saying, Joel
told us about this. Peters use of Joels prophecy is a pesher
meaning (from Hebrew) interpretation. It places the emphasis on
fulfillment and does not attempt to exegete the passage. Peter
introduces it with a typical pesher or introduction, This is that
(Longnecker, 1995, 71). He places emphasis, not on the signs, but
on the restoration of prophecy. He changes the original afterwards
to the last days shaping the material to some degree, and becoming
an editor. The manner in which Peter looked at Joels prophecy shows
he expected a continuous fulfillment of prophecy. In quoting Joels
prophecy, Peter emphasizes that the baptism of the Holy Spirit is
for everyone, not merely a few Old Testament patriarchs. It is
given to all; regardless of age, gender, or social status (Ezekiel
39:29; Joel 2:28; Isaiah 32:15; Isaiah 44:3; Acts 2:17-19); both
now and in the future (Acts 2:38-39). Peter sees this prophecy
being fulfilled to the end of the last days, since God is
constantly calling people to salvation (Acts 2:39). The table that
follows shows that there are no restrictions:
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Jim Poitras Copyright 2009TABLE 4 NO RESTRICTIONS No time
restriction The promise is for you and your children (Acts 2:39).
It from generation to generation.To you is the first generation.
Your children refers to the second generation. For all you are afar
off represents the third and succeeding generations. The promise
had both a personal and generational application. Your sons and
daughtersyour young menyour old men.servants, both men and women, I
will pour out of my Spirit in those days (Acts 2:17-18). And you
will be my witnesses in Jerusalem, and in all Judea and Samaria,
and the ends of the earth (Acts 1:8). The promise had a global
application.
No social or cultural restriction
No geographical restriction
Pentecost was a fulfillment of Joel 2:28-29; Matthew 3:11; Luke
24:49; and Acts 1:4-5. The last days (another way of saying from
now on) had begun (Acts 2:17; Hebrews 1:2; 1 Peter 1:20). The Life
in the Spirit Study Bible stated: The baptism in the Spirit with
its accompanying power was not a once-for-all occurrence in the
churchs history. It did not cease with Pentecost (cf. v.38; 8:15;
9:17; 10:44-46; 19:6), nor with the close of the apostolic age. It
is the birthright of every Christian to see, expect and experience
the same baptism in the Spirit that was promised and given to the
New Testament Christian. (Stamps,1670) The tongues like fire, and
the sound like the mighty wind were signs for this one occasion but
speaking in tongues became the recurring, normative, expected
pattern for those receiving the baptism of the Spirit. Wind, fire
(Exodus 3:2-5; Exodus 13:21; Exodus 24:17; Exodus 40:38; Matthew
3:11; Luke 3:1), and inspired speech are each signs of Gods
presence throughout Jewish history. The Greek pneuma means either
wind or Spirit dependent on the context used. Some say only the
twelve apostles received the Spirit, but Jesus gave the promise to
all; not just the Twelve. One hundred and twenty were in the upper
room; none departed. In Joels prophecy, God said He would pour out
His Spirit on all flesh. Peter promised the gift of the Holy Ghost
to all who heard his word (Acts 2:38-39), and 3000 received his
word gladly (Acts 2:41). Peter not only explained what had happened
to him; but offered the same experience to his hearers. The table
that follows summarizes five accounts in Acts to show speaking in
tongues, as the initial evidence of the baptism in the Spirit was
(and is) normative: TABLE 5 SPEAKING IN TONGUES, NOT SPEAKING IN
TONGUES? 24 | P a g e
Jim Poitras Copyright 2009THAT IS THE QUESTION Jews Allbegan to
speak in other tongues as the Spirit enabled them (Acts 2:4)
Samaritans They received the Holy Spirit. When Simon saw that the
Spirit was givensaid, Give me also this ability on whom I lay my
hands may receive the Holy Spirit (Acts 8:1719). (Not named but
evidently tongues). Paul The Lord Jesushas sent me so that you may
see again and be filled with the Holy Spirit (Acts 9:17). I thank
God that I speak in tongues more than all of you (1 Corinthians
14:18). Gentiles Were astonished that the gift of the Holy Spirit
had been poured out even on the Gentiles. For they heard them
speaking in other tongues (Acts 10:45-46). Ephesians When Paul
placed his hands on them, the Holy Spirit came on them, and they
spoke in tongues (Acts 19:6).
Listen to how Peter explained what took place among the
Gentiles: As I began to speak, the Holy Spirit came on them as he
had come on us at the beginning. Then I remembered what the Lord
had said: 'John baptized with water, but you will be baptized with
the Holy Spirit.' So if God gave them the same gift as he gave us,
who believed in the Lord Jesus Christ, who was I to think that I
could oppose God? When they heard this, they had no further
objections and praised God, saying, "So then, God has granted even
the Gentiles repentance unto life. (Acts 11:15-18) Paul asked the
disciples at Ephesus, Did you receive the Holy Ghost when you
believed? (Acts 19:2). This question suggests people can really
know whether or not they have received the Holy Ghost. Five key
examples include the baptism of the Spirit as part of conversion,
and these five cases represent all classes of people. A number of
other conversion experiences are not told in detail, but the
accounts of many of them imply the baptism of the Spirit while none
specifically excludes it. We conclude that the five examples were
meant to establish the pattern. The less specific cases should be
read in light of the five examples given to us. Under no
circumstances can mere silence or lack of a complete description
overthrow the clear evidence of the five cases Acts records.
(Bernard, 1984, 213-214) The Holy Spirit There is no hermeneutic
unless and until the divine hermeneutes (the Holy Spirit) mediates
an understanding (Stronstad 1995, 26). The Spirit is the
illuminator and inspirer of Scripture (Stronstad 1995, 72).
Scripture can only be interpreted accurately through the Holy
Spirit (John 14:26; 16:13). Thus, Pentecostals are in the best
position to make a significant contribution to understanding
Luke-Acts.
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Jim Poitras Copyright 2009There can be no life without the
life-giver, no understanding without the Spirit of truth, no
fellowship without the unity of the Spiritand no effective witness
without his power. As a body without breath is a corpse, so the
church without the Spirit is dead. Luke is well aware of this. Of
the four evangelists it is he who lays the heaviest emphasis on the
Spirit. (Stott 1990, 60) Conclusion Is speaking in other tongues
the initial, physical evidence of receiving the baptism (of or
with) the Holy Spirit? That is the question. The revealing evidence
demands a verdict.
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