1. Instruction
2:42
A
Spirit-filled community is first distinguished by its instruction. The very
first thing we are told about the newly constituted church is that it was a
learning and a studying church. They were not revelling in some mystical experience
which led them to suppose that instruction was superfluous. They
were not rolling on the floor or shaking or making animal noises.
Despite popular today, there
is no evidence that God gave them gold teeth either. They did not imagine that
because they had received the Holy Spirit , they could dispense with human teachers.
They devoted themselves to the Apostle's teaching, and in so doing submitting
themselves to the Apostle's authority. They were the teachers Jesus had appointed
in the church, an authority endorsed by their power to work miracles (2:43).
We rightly call the book of Acts the 'acts of the apostles.' All the miracles
that are recorded in the Acts were done by the apostles except for two (These
were done by Philip and Stephen who themselves were apostolic delegates and
had apostolic hands laid on them.) It
important to remember the major purpose of miracles in Scripture.
They authenticated this fresh
stage of revelation. That's why signs clustered around Moses, around the prophets,
around Jesus, and around the apostles. And that is why Paul refers to his miracles
as 'the signs of a true apostle' (2 Cor 12:12). The apostles' authority was
endorsed by miracles and to that authority the early church submitted, learning
and listening to their teaching. The apostles' doctrine today is found in the
NT, in which, in its definitive form, it has been bequeathed to the church.
A church that is led by the
Spirit and filled with the Spirit will always submit to that authority. The
same is true of the individual. Among the evidences of the Spirit-filled Christian
are his hunger for the Scripture, and a humble submissiveness to the authority
of God's written word.
A Christian who enjoys meditating
privately on God's Word, enjoys coming to Bible study groups, is regular in
attendance at services on Sunday, and is deeply concerned about conforming his
life in every way to the standards of God's word , is most likely a Christian
filled with the Spirit. One who doesn't, most likely isn't. Lets devote ourselves
to the apostles teaching, in our quiet times, in Bible studies, in our church
services. The word of God has primacy above all else.
2.
Fellowship 2:42
The
second mark of the Spirit-filled community is its fellowship. "Koinonia"
describes primarily our common participation in God. It is what we hold in common,
in particular with the Father, Son and Holy Spirit (1 John 1:3). It is this
communion with God that makes us one. We read that they had all things in common.
Their koinonia was expressed not only in what they shared in but in what they
shared out. They were generous with one another. They recognised that they belonged
together as brothers and sisters (2:44), voluntarily sharing their resources
according to need. The emphasis here is upon 'voluntarily.' There was no compulsion
or forced communist dogma. Every Christian must make his private, conscientious
decision before God concerning his possessions.
We are stewards of what the
Lord has entrusted to us. All I wish to note is that they were generous and
charitable toward those in need. Christian
fellowship is about caring and caring will lead to sharing, our time, our gifts
and our resources. Koinonia means sharing with others what God has given you.
Lets so love one another than people in Virginia Water are envious of the stability
and commitment of our relationships. Instruction, fellowship.
3. Worship
2:42
The
third mark of the Christian church is its worship. Re-read Acts 2:42. In
the Greek the definite article comes before both phrases indicating that what
is meant is the Lord's Supper on the one hand and 'the' prayers - that is collective
meetings for prayer on the other. The balance of the worship of the Spirit-filled
church is noteworthy - being both formal and informal. It took place in both
the temple and believers' homes.
Those early Spirit-filled Christians
did not immediately abandon the traditional institutional services although
it is most unlikely that they participated any longer in the temple sacrifices
as they had already begun to understand that these had been fulfilled in Jesus'
sacrifice. They did however
attend the temple prayer services. According to Acts 3:1, Peter and John went
to the temple at the hour of prayer. They
weren't going up as tourists, they were going to pray. But they also supplemented
the temple services with their more spontaneous and informal prayer meetings.
Those impatient with the inherited
structures of the church could learn a valuable lesson here. Its saddening to
see the attempts at polarisation between formal and dignified services in the
church and informal and spontaneous meetings in homes. Why must we polarise?
It's a very healthy thing, at least in the life of the local church, for both
to exist.
We need the dignity of formal
services to worship God and we need to supplement them with other more exuberant
worship. The traditionalists need to be enticed into the exuberant worship of
the young, and the young need the experience of the formal dignity of services
in church. Both are needed and can compliment the other. The Holy Spirit's way
with the institution of the church is more 'patient reform' than 'impatient
rejection.' Early Christian worship was both formal and informal, both joyful
and reverent. There is no doubt of their joy (2:46). They praised God with jubilation
for his mighty works through Jesus Christ.
The fruit of the Spirit is
always joy. Geoffrey Fisher, a former Archbishop of Canterbury, said, "The
longer I live the more convinced I am that Christianity is one long shout of
joy." But if joy is an authentic part of Spirit-filled worship, so is fear
or reverence. Luke says in 2:43, that fear came upon every one, meaning both
the converted ands the unconverted. In other words their joy was never irreverent.
Fear is not the fear of terror but the fear of reverence. God was in their midst
and, knowing that, they bowed down before him in awe and wonder.
It is naive and wrong to think
that whereever the Holy Spirit is present in power there is nothing but noise
- shouting, clapping, timbrels and dancing. Often when the Holy Spirit is present
in power there is quietness, silence, reverence and awe. Psalm 11:4 says, "The
LORD is in his holy temple; the LORD is on his heavenly throne. He observes
the sons of men; his eyes examine them." Habakkuk
2:20 says, "But the LORD is in his holy temple; let all the earth be silent
before him." This is the way that the still small voice of God is heard.
How beautifully balanced was this early Spirit-filled worship - the formal and
the informal - the joyful and the reverent. One was not without the other.
4. Evangelism
2:47
The
fourth mark of a Spirit-filled community is evangelism. What
ever else the tongues of Acts 2 were, they were first and foremost known languages
- a means to evangelism because people from all over the world heard the gospel
in their own tongue. These manifestations were clearly known languages, Greek,
Coptic, Arabic, Latin. Their
testimony brought dramatic results. Read
2:47. Notice first that the Lord Jesus did it. The Lord added to their number.
There is no doubt that he did it through the witness and example of the early
Christians. Nevertheless it was his work for only Jesus can add to the church.
Our evangelism, as with our instruction, fellowship and worship must be God-centred
not man-centred. We are the work of God and exist for the glory of God. Second,
notice that what he did was more than save. He added those who were being saved
to the church.
There was no solitary lone-wolf
Christianity in those days. He didn't save them without adding them to the church
and he didn't add them to the church without saving them first. That is why
it is impossible to be a Christian without at the same time being part of a
local church. There is no salvation
apart from the Body of Christ. If you are united with Christ you are part of
his body. Jesus does this double work - saving and adding. Third notice when
he did it. Daily - day by day. Their evangelism was not an occasional or sporadic
thing. It was as continuous as their worship. Day by day, they were attending
the temple, breaking bread, praising God (2:46). Day by day they were praising
God and he added to their number daily. These are the marks of a biblical church
and goals for any church wanting to be apostolic.
Summary
Were the events of the
Day of Pentecost a miracle? Yes. A unique miracle? In the historical sense -
yes, Pentecost was unrepeatable.
But experientially, no. You
are unique. There is no one in the world like you. Illustration from John
Baxter... You are special because God the Father has made you, the Lord
Jesus Christ died to save you, and the Holy Spirit breathed His life into you.
He has a plan for your life. He wants you to be his disciple, a fisherman too.
He wants you to introduce others to Jesus. There is no greater privilege. He
equips you with all His good gifts to do it. The question is are we willing?
So how can I know when I am
filled with His Spirit?
What am I like on the inside?
Clean or dirty? Am I sorry for the past?
Am I trusting Him with the
future? Am I serving in His Church?
Am I sharing Him with His world?
These are the proof, the signs of the presence and the power of the Holy Spirit.
He has not changed His plans this Pentecost. No matter how apparently insignificant
we may feel, empowered by His Spirit, we can make a world changing contribution.
The next time you feel small and insignificant, remember the butterfly effect,
and trust God. Remember that Jesus said, even "the gates of hell"
are no match for the tidal power of his church. Lets pray.
"Blessed Spirit of the Lord,
forgive us for neglecting you, and grieving you by our proud self sufficiency,
by resisting your influence and quenching your fire. Make our hearts tenderly
impressionable, then turn us as wax to the seal, and stamp within us the image
of the Son, Amen."
I am grateful to John Stott for material used in this
sermon