The Holy Spirit in the New Testament: Acts

This post is a continuation of the series about what the New Testament has to say about the Holy Spirit. In part one we saw what the Gospels had to say about the Holy Spirit. Today we are going to take a look inside the book of Acts which probably has the most extensive material about the Holy Spirit in the Bible.

Acts
1:2
At the beginning of the book, Jesus gives commands through the HS to the apostles. I think this could have one of two meanings. One is that this means Jesus was still operating with the power of the HS even though he was glorified. I think this could be the case because the promise of the HS has, at this point, yet to be delivered and therefore, the apostles were not operating by the guidance of the HS. The other meaning is just the opposite. That the apostles received the HS in the upper room per John 20:22 and thus, were operating with his guidance. Either way, God is directing their actions at this point, which is a major theme of the book of Acts and it certainly happens through the HS after Jesus ascends (10 days or so before Pentecost) and the HS descends on the day of Pentecost.

1:4-5
Here Jesus says that the apostles should wait in Jerusalem to be baptized with (or in) the HS. We saw this same phrase in Matthew 3:11 (and Mark 1:8; Luke 3:16; John 1:33). Jesus is relating the very same thing that John the Baptist said and that is recorded in those passages. This makes it abundantly clear that this "baptism with the HS" is the same in both the Gospels and here in Acts. But what is it exactly? It can't have already happened to the apostles in the upper room (John 20:22) when they received the HS from Jesus' breath. It wouldn't make any sense for Jesus to baptize them in the HS in the upper room and then tell them to wait for what they already had been given. It also can't be a second act of grace available for all believers but not necessary for salvation because it is explicitly connected to John the Baptist's saying in the Gospels where those baptized in the HS are wheat who will be gathered into the barn while those not baptized in the HS are chaff who will be burned. As I said in the Gospels post, Luke and John are recording what happened to the apostles at that time. Both the upper room and the day of Pentecost are unique. In my view, the narratives are not to be taken as a strict theological model for what should happen to every believer. The Pentecostal/Charismatic who affirms the baptism in the HS is partly right in that all believers have more of the HS on offer, but they are wrong about the nomenclature (the name baptism in the HS has to do with salvation, not strictly empowerment) and number of possible "renewed infillings" (my own phrase) of the HS. The non-Pentecostal/Charismatic (or those that don't hold to the baptism in the HS but do hold to other fillings of the HS) is also partly right in that the birth of the Church on Pentecost is unique, but they are wrong (at least those who think the fullness of the HS comes at salvation and there is no other filling) in saying that no one can have an Acts-like Pentecostal experience anymore and the gifts of the HS are not in operation.

1:8
The HS gives power to be a witness to the ends of the earth. This is the non-controversial aspect of the baptism in the HS. Whatever that means, believers receive power to be witnesses for Christ.

1:16 (also 4:25)
Again (Matthew 22:43) we see that the HS spoke through David when writing his Psalms. This implants the idea for us that the scriptures are more than just a humanly authored book.

2:1-4
The day of Pentecost arrives. The apostles hear a mighty rushing wind, tongues of fire rest on them, they are filled with the HS, and they all speak in tongues.This is the aforementioned baptism in the HS. Pentecostals and some Charismatics take this to be normative for all Christians after or concurrent with salvation. But only the speaking in tongues part. They do not expect a mighty rushing wind or tongues of fire. As I said before, I don't think this is either normative or exclusive. It could or could not happen to any Christian. I don't think God has a particular pattern, at least not the he has revealed to us, concerning fillings of the HS.

2:17-18
Peter declares Joel's prophecy fulfilled as the HS is poured out on all the believers. As in the OT, the HS is directly connected with prophecy, but now, everyone who believes has access to these gifts of God. It should be noted that "the last days" is to be distinguished from the end times. The last days began when Christ ascended while the end times are the specific events leading up to Christ's second coming.

2:33
Peter continues later on that what the people are seeing and hearing is the promise of the HS from the Father. This is as he is wrapping up his speech on the day of Pentecost.

2:38-39
Peter says "repent and be baptized" to the crowd and tells them that they too will receive the HS (what they are seeing and hearing (2:33)). He tells them the HS is for everyone God calls.

4:8
Peter is filled with the HS as he speaks to the Jewish officials who want him to stop sharing Christ. The Pentecostal baptism in the HS doctrine encounters another obstacle here. The scripture does not say anything about the baptism in the HS. It says "Then Peter, filled with the Holy Spirit...". Does this mean that Peter was already filled or was he being filled in that moment? When looking at the Greek words, the verb filling is in the aorist tense. Other places in Luke's writings that use the same verb in the same tense indicate a new, on the spot filling of various things: fear (Luke 5:26), rage (Luke 4:28, 6:11), wonder and amazement (Acts 3:10), jealousy (Acts 5:17, 13:45), and confusion (Acts 19:29). It would seem that Luke is using filled the same way here since that is the way he uses it everywhere else. This means that there is yet another filling of the HS that Peter received in order to speak boldly. The baptism in the HS did not complete his reception of all the HS had to offer.

4:31
After Peter and John return from the council of Jews, the believers rejoice and give praise to God asking to be granted the continuation of witnessing with boldness (v. 29). God answers their prayer and they are filled with the HS (v. 31) yet again. This offers the same problem as I just talked about to the Pentecostal baptism in the HS.

5:1-11
This passage relates the story of Ananias and Sapphira. They lied to the HS and both fell dead. This is interesting for a couple of reasons. First of all, Peter says Ananias lies to the HS (v. 3). When Sapphira comes in later and tells the same lie as Ananias, Peter asks her why she is testing the Spirit of the Lord (v. 9). This is another equating of the HS with God himself as we have seen earlier in the Gospels. The other interesting item is that Ananias and Sapphira are both judged on the spot for lying to the HS. After tragic events (think the Orlando homosexual night club shooting) some Christians are quick to say that this isn't God's judgment because his wrath was poured out on Jesus on the cross and the final judgment will come later. While this is true in part, it appears that some judgment will still happen in the age of grace before the final judgment. I am not proposing that the Orlando shooting is one of those judgments; I don't know if it is or not. Only God does. But, this is just something to ponder when everybody on all sides of issues like these start talking.

5:32
Preceding this verse, the high priest and the Sadducees arrested the apostles. God miraculously released them from jail. They were then brought before the high priest and, presumably because he is the only one mentioned by name, Peter speaks. He offers two ideas for our study of the HS. The first is that the HS is a witness of the life, death, and resurrection of Christ. This will comport with some other verses we encounter later on in Romans. The second is that those who obey God will receive the HS. This seems to indicate that Peter is saying the Sanhedrin, whom he is addressing, is not obedient to God.

6:3, 5
In these verses the apostles pick men to do menial tasks while the apostles preach the word of God (v. 2). One of the requirements is that they be full of the Spirit (v. 3) and when they are chosen, Stephen is mentioned as being full of the HS. This is really our first indication, aside from Christ on earth, that we are to be so obviously led by the HS that people can readily recognize his work in our lives. As we go through the epistles we will come across this theme a lot.

6:10
Stephen is so full of the Spirit that it comes through in his witness. As a result the Jewish proselytes who are opposing him (v. 9) cannot withstand him. In also says in verse 8 that Stephen was doing great wonders and signs among the people. Cessationists will argue that the signs and wonders were only for the apostles, but Stephen is not an apostle.

7:51
When Stephen is arrested and appears before the Sanhedrin he recounts the salvation history of the Israelites. In particular he highlights the fact that the messengers sent to Israel from God were rejected by Israel. In verse 51ff he ties that directly in to the rejection and crucifixion of the Messiah. His rebuke is that they resist and their fathers resisted the HS.

8:14-17
Peter and John go down to Samaria after hearing that they "received the word of God" (v. 14). After realizing that they had only been baptized in water, they laid on hands and the Samaritans received the HS. This gives credence to the Pentecostal baptism in the HS doctrine. We have the receiving of the HS apart from salvation. A separate experience. But, there is no mention of tongues being spoken in this account when the Samaritans received the HS or the name "baptism in the HS"; although this can't count for either argument (Pentecostal or not) because it would be an argument from silence. It is also possible that this is simply an extension of the day of Pentecost specifically for the Samaritans, as Samaria was mentioned by Christ (1:8), to ensure the understanding that they should be included as they were traditionally rejected by "pious" Jews.

8:18-20
On the heels of the Samaritans reception of the HS, Simon the magician asks Peter for the power to give the HS by offering him money for which he is rebuked. Peter says that HS is a gift from God (v. 20). This harkens back to Luke 11:13; the Father will generously give the HS to those who ask, and apparently, obey (Acts 5:32).

8:29
The HS speaks to Philip about the Ethiopian eunuch. Another example of being sensitive to the HS so that we may be guided daily by him.

8:39
Philip is carried away by the HS. This could be supernatural in that he was transported (think Star Trek) to Azotus (v. 40) or it could be natural in that the HS called him to Azotus when he was finished speaking to the eunuch.

9:17
Ananias (a different one than ch. 5) goes to Saul to lay hands on him and fill him with the HS. Saul did not speak in tongues when he received the HS, though again, this is from silence so it won't work for either side of the baptism in the HS argument.

9:31
After Saul returns to Jerusalem and is accepted by the disciples, it says that they were walking in the comfort of the HS as the Church multiplied.

10:19-20 (also 11:12)
While Peter is contemplating his vision of the great sheet with animals the HS speaks to him. This seems to be a word of knowledge per 1 Cor. 12.

10:38-48 (also 11:15-17)
When Peter visits Cornelius concerning the vision, he presents the Gospel and says that Jesus was anointed with the HS and power (v. 38). The HS and power seem to go together quite often and rightly so as it is the HS who empowers believers (1:8). While Peter is speaking the HS falls on the gentiles of Cornelius's household and they speak in tongues (v. 46).  They are then baptized in water (v. 48). This does not fit the supposed Pentecostal pattern of salvation with the infilling of the HS, then the baptism of the HS later on. Everything is out of order so to speak. This is one of the reasons why I think we should not use the upper room (John 20:22) plus the day of Pentecost (Acts 2) as a strict model in which every believer experiences the exact same thing regarding salvation and the gift of the HS.

11:24
Barnabas is said to be full of the HS. This instance seems to be an ongoing thing for Barnabas. He is always full of the HS.

11:28
Agabus the prophet prophesied in the HS about a famine that would happen. As I have said before, the HS in the OT was primarily seen as the spirit of prophecy. This is another of the gifts of the HS and another non-apostle exercising the gift. This should come as no surprise however, because in Acts 2:38-39 Peter says the HS is for everyone which means so are the gifts.

13:4
Saul and Barnabas are sent out by the HS. Another example of daily guidance by the HS in a believers' life.

13:9
Here we have another instance of someone getting another filling of the HS. This time Paul when he rebukes Elymas blind.

13:52
Yet another instance of people, the disciples this time, being filled with the HS.

15:8
The Gentiles get the HS too as discussed at the Jerusalem council. This is perhaps, the first understanding among the apostles of the universality of the Church.

15:28
In the Jerusalem council's letter to the Gentile believers, there are certain requirements laid out. The apostles proclaim that this is both from them and the HS. This seems to me to be an indication of both the will of God in action through the free actions of those led by the HS.

16:6-7
The HS (v. 6) and the Spirit of Jesus (v. 7) forbid Paul and his companions from evangelizing in Asia (modern-day Turkey). I have no idea why!

18:25
This verse speaks of Apollos being "fervent of spirit" or "fervent in the Spirit" even though he knew only John's baptism. Fervent in the Greek is ζέω (zeō) which means to be hot. So Apollos was hot in the Spirit. Now that we are approaching the end of Acts, we can see this pattern of characters who are full of the HS doing the work of God. This is a major theme in Acts.

19:1-7
Paul questions the Ephesians concerning what baptism they received. They had John's only. Paul baptized them in Jesus' name and then laid hands on them. They received the HS, spoke in tongues and prophesied. This seems to fit the Pentecostal model. Salvation, then baptism in the HS. I don't agree that it works that way, but I will save my comments for the summary at the end.

19:21
Paul being led by the HS.

20:22-23
Paul being led by the HS that constrains him and testifies to him about affliction in every city.

20:28
Paul is speaking to the overseers at Ephesus. He reminds them that it is the HS and thus, God, who has charged them with the care of the "church of God". This is quite a statement. Paul finishes by reminding them that God himself obtained the Church with his own blood.

21:4
The Tyre disciples apparently are prophesying to Paul not to go to Jerusalem. It says that "through the Spirit" they were telling him these things. This of course concerns Paul's imminent arrest and imprisonment. I suppose this could also be a word of knowledge.

21:11
Agabus prophesies to Paul while in Caesarea about his arrest. He says "Thus says the HS."

28:25
Another instance of the HS inspiring the OT writings. This time Isaiah as Paul quotes 6:9-10 by saying that the HS spoke through Isaiah.

That is all the references to the HS in the book of Acts. I will summarize the main themes of the HS's work below.
1. The HS is a constant presence in the believers' life. Guiding him, speaking to him, and through the gifts that have been in action in Acts like prophecy, word of knowledge, miracles, and healings. The beginning of the book correlates receiving the HS with power. Power to witness, to perform signs and wonders, and operate in the gifts.
2. The baptism in the HS is directly related to John the Baptist's statement in the Gospels. The Pentecostal view can't be correct in light of this. Also, the instances of conversion and filling of the HS in Acts are all different:
(a) The apostles received the HS in the upper room (John 20:22) and then were baptized in the HS and spoke in tongues (Acts 2:1-4).
(b) The Samaritans received the word of God, were baptized in Jesus' name and then received the HS when Peter and John laid hands on them. No tongues are recorded. (Acts 8:14-20)
(c) Paul receives the HS from Ananias (Acts 9:17) laying on hands. He was baptized after Ananias' actions (v. 18). No tongues are recorded.
(d) Cornelius' household is overcome by the HS and they speak in tongues while Peter is sharing the Gospel with them. Then they are baptized. (Acts 10:38-48)
(e) The Ephesians were baptized, Paul laid hands on them, they received the HS, spoke in tongues and prophesied. (Acts 19:1-7)
As can be seen, these are different. Different orders of events, different gifts or none displayed, different ways of receiving the HS. I don't think Acts is prescriptive, but descriptive. It tells us what happened, not what should happen every time. If it does tell us what should happen, it is that in any order someone can be baptized, receive the HS, and be saved. The HS also fills believers anew at different periods and for different tasks which is antithetical to the Pentecostal view that the baptism in the HS is a one-time, full empowerment subsequent to salvation.
3. The cessationist view that the gifts of the HS were only for the apostles (or the apostolic age) does not work with Acts. Men and women who were not apostles used the gifts. In particular, prophesy was given that was not recorded in scripture. This doesn't fit the cessationist model. I'll address this more in 1 Cor.
4. The HS is responsible for the OT writings. This has been indicated repeatedly both in Acts and in the Gospels. It will continue to be a theme throughout the NT.

That's it for Acts. Next time I will cover some of Paul's letters depending on how long the post gets.