New Testament Text

Acts of the Apostles (NT9302A)

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The Holy Spirit in Acts:

A Theological Paper

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Dr. Daniel Fletcher

July 31, 2015

JN7386

Contents

I. Abbreviations …………………………………………………… iii-vii

II. Concordance Study of Holy Spirit ……………………………… viii-xiv

III. BodyA. Introduction …………………………………………………… 1-4B. Holy Spirit’s Role in Luke’s Gospel …………………………. 4-7

1. Holy Spirit’s Role in John’ Ministry …………………….. 5-6

2. Holy Spirit’s Role in Jesus’ Ministry …………………… 6-7

C. Holy Spirit’s Role in Acts ………………………………………. 8-12

1. Holy Spirit’s Role in Apostle’s Ministry ………………… 8-10

2. Holy Spirit’s Role in Church Ministry ………………….. 11-12

D. Holy Spirit’s Role at Pentecost ………………………………….. 12-19

1. Acts 2:38 and Gift of Holy Spirit ………………………… 14-16

2. Salvation and Holy Spirit …………………………………. 16-18

3. In, On, Into Name of ………………………………………. 18

4. Charismatic Approach ………………………………….…. 19

IV. Conclusion ………………………………………………………… 19-20

V. Bibliography ……………………………………………………….. 21-22

Abbreviations

Old Testament1

Genesis Gen. Ecclesiastes Eccles.

Exodus Exod. Song of Solomon Song

Leviticus Lev. Isaiah Isa.

Numbers Num. Jeremiah Jer.

Deuteronomy Deut. Lamentations Lam.

Joshua Josh. Ezekiel Ezek.

Judges Judg. Daniel Dan.

Ruth Ruth Hosea Hos.

1 Samuel 1 Sam. Joel Joel

2 Samuel 2 Sam. Amos Amos

1 Kings 1 Kings Obadiah Obad.

2 Kings 2 Kings Jonah Jon.

1 Chronicles 1 Chron. Micah Mic.

2 Chronicles 2 Chron. Nahum Nah.

Ezra Ezra Habakkuk Hab.

Nehemiah Neh. Zephaniah Zeph.

Job Job Haggai Hag.

Psalms Ps. Zechariah Zech.

Proverbs Prov. Malachi Mal.

1 Don L. Meredith, Supplement To Turabian, 8th Edition (Memphis: Harding School of Theology, 2014), 15. http://hst.edu/wp-content/uploads/2013/08/Turabian-400-BW.pdf. Accessed July 27, 2015.

New Testament2

Matthew Matt. 1 Timothy 1 Tim.

Mark Mark 2 Timothy 2 Tim.

Luke Luke Titus Titus

John John Philemon Philm.

The Acts Acts Hebrews Heb.

Romans Rom. James Jas.

1 Corinthians 1 Cor. 1 Peter 1 Pet.

2 Corinthians 2 Cor. 2 Peter 2 Pet.

Galatians Gal. 1 John 1 John

Ephesians Eph. 2 John 2 John

Philippians Phil. 3 John 3 John

Colossians Col. Jude Jude

1 Thessalonians 1 Thess. Revelation Rev.

2 Thessalonians 2 Thess.

2 Ibid.

B-D-B Brown, Driver, Briggs Hebrew and English Lexicon

B-A-G-D Bauer’s A Greek-English Lexicon of the New Testament

NT New Testament

OT Old Testament

DSS Dead Sea Scrolls

HST Harding School of Theology

IVP InterVarsity Press

Concordance Study of Holy Spirit in Luke-ActsLuke 1:15For he will be great in the sight of the Lord and will never drink wine or beer. He will be filled with the Holy Spirit while still in his mother’s womb.

Luke 1:35The angel replied to her: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore, the holy One to be born will be called the Son of God.Luke 1:41When Elizabeth heard Mary’s greeting, the baby leaped inside her, and Elizabeth was filled with the Holy Spirit.

Luke 1:67[ Zechariah’s Prophecy ] Then his father Zechariah was filled with the Holy Spirit and prophesied:

Luke 2:25[ Simeon’s Prophetic Praise ] There was a man in Jerusalem whose name was Simeon. This man was righteous and devout, looking forward to Israel’s consolation, and the Holy Spiritwas on him.

Luke 2:26It had been revealed to him by the Holy Spirit that he would not see death before he saw the Lord’s Messiah.

Luke 3:16John answered them all, “I baptize you with water, but One is coming who is more powerful than I. I am not worthy to untie the strap of His sandals. He will baptize you with the HolySpirit and fire.

Luke 3:22and the Holy Spirit descended on Him in a physical appearance like a dove. And a voice came from heaven: You are My beloved Son. I take delight in You!

Luke 4:1

[ The Temptation of Jesus ] Then Jesus returned from the Jordan, full of the HolySpirit, and was led by the Spirit in the wilderness

Luke 10:21[ The Son Reveals the Father ] In that same hour He rejoiced in the Holy Spirit and said, “I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and the learned and have revealed them to infants. Yes, Father, because this was Your good pleasure.

Luke 11:13If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask Him?”

Luke 12:10Anyone who speaks a word against the Son of Man will be forgiven, but the one who blasphemes against the Holy Spirit will not be forgiven.

Luke 12:12For the Holy Spirit will teach you at that very hour what must be said.”

Acts 1:2until the day He was taken up, after He had given orders through the Holy Spirit to theapostles He had chosen.

Acts 1:4[ The Holy Spirit Promised ] While He was together with them, He commanded them not to leave Jerusalem, but to wait for the Father’s promise. “This,” He said, “is what you heard from Me;

Acts 1:5for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”

Acts 1:8

But you will receive power when the Holy Spirit has come on you, and you will be My witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.”

Acts 1:16“Brothers, the Scripture had to be fulfilled that the Holy Spirit through the mouth of David spoke in advance about Judas, who became a guide to those who arrested Jesus.

Acts 2:4Then they were all filled with the Holy Spirit and began to speak in different languages, as the Spirit gave them ability for speech.

Acts 2:33Therefore, since He has been exalted to the right hand of God and has received from the Father the promised Holy Spirit, He has poured out what you both see and hear.

Acts 2:38“Repent,” Peter said to them, “and be baptized, each of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

Acts 4:8Then Peter was filled with the Holy Spirit and said to them, “Rulers of the people and elders:

Acts 4:25You said through the Holy Spirit, by the mouth of our father David Your servant: Why did the Gentiles rage and the peoples plot futile things?

Acts 4:31

When they had prayed, the place where they were assembled was shaken, and they were all filled with the Holy Spirit and began to speak God’s message with boldness.

Acts 5:1[ Lying to the Holy Spirit ] But a man named Ananias, with his wife Sapphira, sold a piece of property.

Acts 5:3Then Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the proceeds from the field?

Acts 5:32We are witnesses of these things, and so is the Holy Spirit whom God has given to those who obey Him.”

Acts 6:5The proposal pleased the whole company. So they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte from Antioch.

Acts 7:51[ Resisting the Holy Spirit ] “You stiff-necked people with uncircumcised hearts and ears! You are always resisting the Holy Spirit; as your ancestors did, so do you.

Acts 7:55But Stephen, filled by the Holy Spirit, gazed into heaven. He saw God’s glory, with Jesus standing at the right hand of God, and he said,

Acts 8:15After they went down there, they prayed for them, so the Samaritans might receive the Holy Spirit.

Acts 8:17

Then Peter and John laid their hands on them, and they received the Holy Spirit.

Acts 8:18When Simon saw that the Holy Spirit was given through the laying on of the apostles’ hands, he offered them money,

Acts 8:19saying, “Give me this power too, so that anyone I lay hands on may receive the Holy Spirit.”

Acts 9:17So Ananias left and entered the house. Then he placed his hands on him and said, “Brother Saul, the Lord Jesus, who appeared to you onthe road you were traveling, has sent me so that you can regain your sight and be filled with the Holy Spirit.”

Acts 9:31So the church throughout all Judea, Galilee, and Samaria had peace, being built up and walking in the fear of the Lord and in the encouragement of the Holy Spirit, and it increased in numbers.

Acts 10:38how God anointed Jesus of Nazareth with the Holy Spirit and with power, and how He went about doing good and healing all who were under the tyranny of the Devil, because God was with Him.

Acts 10:44[ Gentile Conversion and Baptism ] While Peter was still speaking these words, the Holy Spirit came down on all those who heard the message.

Acts 10:45The circumcised believers who had come with Peter were astounded because the gift of the Holy Spirit had been poured out on the Gentiles also.

Acts 10:47

“Can anyone withhold water and prevent these people from being baptized, who have received the Holy Spirit just as we have?”

Acts 11:15“As I began to speak, the Holy Spirit came down on them, just as on us at the beginning.

Acts 11:16Then I remembered the word of the Lord, how He said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’

Acts 11:24for he was a good man, full of the Holy Spirit and of faith. And large numbers of people were added to the Lord.

Acts 13:2As they were ministering to the Lord and fasting, the Holy apart for Me Barnabas and Saul for the work I have called them to.”

Acts 13:4[ The Mission to Cyprus ] Being sent out by the Holy Spirit, they came down to Seleucia, and from there they sailed to Cyprus.

Acts 13:9Then Saul—also called Paul—filled with the Holy Spirit, stared straight at the sorcerer

Acts 13:52And the disciples were filled with joy and the Holy Spirit.

Acts 15:8And God, who knows the heart, testified to them by giving the Holy Spirit, just as He also did to us.

Acts 15:28

For it was the Holy Spirit’s decision—and ours—to put no greater burden on you than these necessary things:

Acts 16:6[ Evangelization of Europe ] They went through the region of Phrygia and Galatia and were prevented by the Holy Spirit from speaking the message in Asia.

Acts 19:2and asked them, “Did you receive the Holy Spirit when you believed?” “No,” they told him, “we haven’t even heard that there is a Holy Spirit.”

Acts 19:6And when Paul had laid his hands on them, the Holy Spirit came on them, and they began to speak in other languages and to prophesy.

Acts 20:23except that in town after town the Holy Spirit testifies to me that chains and afflictions are waiting for me.Spirit said, “Set

Acts 20:28Be on guard for yourselves and for all the flock that the Holy Spirit has appointed you to as overseers, to shepherd the church of God, which He purchased with His own blood.

Acts 21:11He came to us, took Paul’s belt, tied his own feet and hands, and said, “This is what the Holy Spirit says: ‘In this way the Jews in Jerusalem will bind the man who owns this belt and deliver him into Gentile hands.’”

Acts 28:25Disagreeing among themselves, they began to leave after Paul made one statement: “The Holy Spirit correctly spoke through the prophet Isaiah to your ancestors3

3Holman Christian Standard Bible. (Holman Bible Publishers: Nashville, 1999, 2000, 2002, 2003, 2009). http://biblegateway.com. Accessed July 31, 2015.

Introduction

The purpose of this paper is to examine the theological role and purpose of the Holy

Spirit in the book of Acts. Studies on the book of Acts among churches of Christ often focus on

issues such as the conversion accounts or as proof texts to support a particular ‘biblical pattern’

that may or may not be applicable today. While not overlooking any of these themes, the main

force behind the work and ministry of the early church in Acts is the Holy Spirit. Luke is greatly

interested in the function of the Spirit in the life of the church as this paper will bear out. The

first designation or title we have of the fifth book in our English Bible is simple “The Acts,” and

while that “title” may not be original, this may point to the true theme that runs throughout the

narrative as being not the “acts of the apostles” (or even the acts of some of the apostles), but

rather “the acts of the Holy Spirit.”4

The term “Spirit” () occurs 379 times in the NT, while the name “Holy Spirit”

occurs some 90 times.5 The term in the NT can mean “blowing” or “breathing” (as in Jn. 3:8, the

wind blows where it wills), or in the sense of the “breath” of life (that is, the spirit). God himself

is said to be Spirit (Jn. 4:24).6 While this paper is not meant to be an exhaustive study of the

Trinity, Luke-Acts does show a Trinitarian theology (especially at Jesus baptism in Lk. 3:21-22).

In contrast to the number of times the third person in the Trinity is found in the NT, consider that

4Huber L. Drumwright, Jr., “The Holy Spirit in the Book of Acts,” Southwestern Journal of Theology 17, no 1 (Fall 1974): 3.

5John R. Kohlenberger III, Edward W. Goodrick, and James A. Swanson, The Exhaustive Concordance to the Greek New Testament (Grand Rapids: Zondervan, 1995), 814-15.

6 Walter Bauer, A Greek-English Lexicon Of The New Testament and Other Early Christian Literature, 2nd ed., rev. and ed. F. Wilbur Gingrich and Frederick W. Danker (Chicago: University of Chicago Press, 1979), 674-76.

fact that out of 68 chapters in the Synoptic Gospels, the Spirit is mentioned 34 times. In

comparison to the amount of occurrences in the Synoptic accounts, Paul’s letters to the Romans

and our 1 Corinthians (comprising 32 chapters), the apostle makes reference to the Holy Spirit 45

times. In the Gospel of John and his three epistles, we find the Holy Spirit mentioned only 21

times in 28 chapters (and the Johannine literature is so vital for our understanding of the Spirit).

However in Acts along, consisting of 28 chapters, Luke makes mention of the Holy Spirit 56

times.7 With this many direct references to the Spirit in only 28 chapters, the book of Acts “can

with justification be said to be especially the book of the Spirit.”8

The OT term for Spirit (Ruach), is found some 378 times in the Hebrew Scriptures. This

feminine noun can mean “breath,” “wind,” or “spirit.”9 This is in keeping with the NT concept

of the Spirit. Luke records in Acts 2:2-3 the Spirit id descending like a might wind. Marshall

notes that due to the fact that “elsewhere the Spirit is likened to wind,” and the term used in

Greek can either have the meaning of spirit or wind, then one should not be surprised “that the

first of two symbols which accompanied his arrival was a noise like that of wind.” The author of

Acts says that this wind/spirit filled the whole house. The language Luke uses here “is that of

analogy – a sound like that of wind – and indicates” that this is a “supernatural occurrence.”

This symbolism is reminder to us of the OT theophanies (such as 2 Sam. 22:16; Job 37:10; Ezek.

13:13). “The wind is a sign of God’s presence as Spirit.” The second symbol we find here in

7Drumwright, 3.

8Ibid. Consider the numerous references to the Spirit in the Gospel of Luke: Lk. 1:15, 35, 41, 67; 2:25-26; 3:16, 22; 4:1; 10:21; 11:13; 12:10, 12). The breakdown of the Spirit mentioned in Acts is: Acts 1:2, 5, 8, 16; 2:4, 33, 28; 4:8, 25, 31; 5:3, 32; 6:5; 7:51, 55; 8:15, 17, 19; 9:17, 31; 10:38, 44, 45, 47; 11:15-16, 24; 13:2, 4, 9, 52; 15:8, 28; 16:6; 19:2 (2x), 6; 21:11; 28:25. Kohlenberger, Goodrick, and Swanson, 814-15.

9Francis Brown, S.R. Driver, and Charles A. Briggs, The Brown-Driver-Briggs Hebrew and English Lexicon: With an Appendix Containing the Biblical Aramaic (Peabody, MA: Hendrickson Publishers, 1996), 924-26; John R. Kohlenberger III and James A. Swanwon, The Hebrew-English Concordance (Grand Rapids: Zondervan, 1998), 1461.

Acts 2 is that of “fire.” Luke explains that a “flame divided itself into several tongues so that

each rested upon one of the person present.” This too is an analogy. This takes our mind back to

the many theophanies in the OT, “especially of that at Sinai (Ex. 19:18), but the primary

background is probably John the Baptist’s association of the Spirit with fire as a means of

cleaning and judgment (Lk. 3:16).10

We should not consider that every use of ruach is a reference to the divine spirit any

more than each occurrence of pneuma in the NT refers to God. In fact, this word speaks to

human as well as animal “spirit” (see Gen. 6:17; 7:15, 22), including the wind that blows in

nature (Gen. 3:8; 8:1). There is no life in the physical body apart from the spirit (see Ps. 78:39;

146:4; Eccl. 3:21; 8:8; Isa. 38:16).11 The Spirit of God is found in the creation narratives of Gen.

1-2 and is the personality connected with prophecy (Num. 11:25-29) and the miraculous

outpouring of the Spirit (Joel 2:28-29/Acts 2).

The role of the Spirit within the people of God does not just appear on the scene in the

Gospels or Acts. The Holy Spirit is a part of God’s history throughout the OT (part of the

salvation history God works out throughout the history of his people). He is helping work out

the “restoration of Israel” (Acts 1:6) by assisting in the spread of the word throughout the world.

While Luke normally refers to the Spirit as the Holy Spirit (some 39 times), he also refers to him

as simply the Spirit (11 times), or the ‘Spirit of the Lord’ (2 times).12 The Spirit’s role in Acts

10I. Howard Marshall, Acts, The Tyndale New Testament Commentaries (Leicester, England: IVP; Grand Rapids: Eerdmans, 2004), 68-69.

11B-D-B, 924-26; John R. Kohlenberger and Swanwon, The Hebrew-English Concordance, 1,461; Richard Dyrness, Themes in Old Testament Theology (Downers Grove, IL: IVP, 1980), 201.

12Jacob Jervell, New Testament Theology, The Theology of the Acts of the Apostles, Gen. Ed. James D.G. Dunn (Cambridge: Cambridge University Press, 1996, 2005, 2007), 43.

can best be witnessed by his “active and prophetic presence” with the disciples. The Spirit is

called the promise of the Father (see Lk. 24:49; Acts 1:4). The Promise of the Spirit is bestowed

upon the disciples by being “poured” out and anointing them to do wonderful works (see Lk.

1:35; 4:18).13 From the OT to the NT, the Holy Spirit is an “active force,” part of “God’s

creative and prophetic presence” in God’s dealings with his people. The Spirit imparts

inspiration and the gift of “prophecy” (see Num. 24:2; 1 Sam. 11:6; 2 Sam. 23:2; 2 Chron. 24:20;

Neh. 9:20; Joel 3:2; Hos. 9:7; Zech. 7:1f.). The Spirit of the Lord also “raises up leaders” (see

Jdgs. 6:34; 11:29; Isa. 11:1-5), “creates heaven and men” (see Ps. 33:6; Job 34:4), he “judges and

purifies” (Isa. 4:4), and is poured out upon Israel (see Isa. 44:3; 59:21; Ezek. 3:27; 37:14; 39:29;

Joel 3:1f.; Hag. 2:5; Zech. 12:10).

Holy Spirit’s Role in Luke’s Gospel

The Holy Spirit plays a key theological role in the prequel to Acts. In order to understand

the role of the Spirit in Acts, one must see how he ties in together in with both Luke-Acts. The

reason why this is important to understand is since the theme “power” and “Spirit” links both

Luke and Acts together.14 The promise made by Jesus in Lk. 24:49 about the Father’s promise to

send “power” from above looks forward to “what will be a controlling theme in Luke’s second

volume.”15 The term dunamis is used of the “power” shown forth by the Holy Spirit, especially

in the sense of miracles or wonders (Lk. 4:14; 9:1; 10:13; 19:37; Acts 1:8; 2:22; 4:33; 6:8; and

13Ibid., 44.

14John York, “Ministry and the Holy Spirit in Luke-Acts,” Leaven Vol 12, Issue 3, Article 4, 136. http://digitalcommonspepperdine.edu/leaven/vol12/iss3/4. Accessed July 6, 2015.

15 George E. Ladd, A Theology of the New Testament, Rev. Ed. By Donald A. Hagner (Grand Rapids: Eerdmans, 1993), 244.

throughout the NT, as in Rom. 15:13, 19).16 While Luke point out the divine role of the Father

and Son in Acts, the Holy Spirit is “the other principal divine agent” in Acts. The Spirit is the

agent who gives the apostle’s the ability to proclaim the message of God. The purpose of the

apostles being filled with the Spirit “is apparently to give courage to them to stand up in the

midst of threatening audiences, as Jesus had promised, but also in more encouraging

situations.”17

During the birth narratives of John and Jesus, Luke mentions the role of the Holy Spirit

three times. The first comes in connection with the prophecy to Zechariah that the Spirit would

come upon John (Lk. 1:15, 17).18 Second, there is the occasion when the angel Gabriel appears

to Mary and tells her that the Holy Spirit would come upon her (in conception, Lk. 1:35). Third,

there is the reference to the Spirit when Jesus’ parents come to the temple and offer the sacrifice

unto the Lord as commanded by Moses (Lk. 2:22f.).19 The Spirit reveals to Simeon that he

would not die until he sees the Christ (Lk. 2:26). Then Simeon, according to Lk. 2:27, “came

into the temple in the Spirit.”20 The passage indicates that the Holy Spirit leads Simeon into the

temple and by inspiration proclaims the famous prayer or psalm in vv. 29-32.

Holy Spirit’s Role in John’s Ministry. The Holy Spirit is emphasized from the outset of

John’s life. John the Baptist “was filled with the Spirit from his birth, if not even earlier”

16 B-A-G-D, 207-08.

17I. Howard Marshall, New Testament Theology: Many Witnesses, One Gospel (Nottingham, England: Apollos; Downers Grove, IL: IVP, 2004), 161.

18Christian E. Hayer and William A. Young, An Introduction to the Bible: A Journey Into Three Worlds (Englewood Cliffs, NJ: Prentice-Hall Inc., 1986), 244.

19Ibid., 15-16. The command that every firstborn male must be redeemed by offering a sacrifice, Ex. 13:1-2, 3; Num. 3:45-48; 18:15-16.

20Ibid.

(according to Lk. 1:15, 41-44). The entire birth narratives of both John and Jesus is dominated

by the Spirit. John’s mother and father are filled with the Spirit of prophecy (Lk. 1:41, 67), and

the Holy Spirit (reference to the “power of the Most High”) is the one who “enables Mary to

become the mother of the Messiah” (see Lk. 1:35). John the Baptist is endued with the Spirit to

equip him “for his prophetic ministry,” but there is no evidence he had the ability to pass this

ability or gift on to other individuals. The coming Messiah is to “baptize with the Spirit” and is

“shown to be Jesus, on whom at his baptism in Jordan the Spirit descended and remained: this

was the occasion when “God anointed Jesus of Nazareth with the Holy Spirit and power” (see

Acts 10:38). The “outpouring of the Spirit was coincident with his baptism in water, but distinct

from it.”21

Just like the other Gospel accounts, Luke informs us how John, the one who baptizes in

the River Jordan, “claimed to be the forerunner of one stranger than himself, who would

administer a baptism with the Holy Spirit.” This baptism by the Spirit would be one with “wind

and fire, as when the wind blows the chaff away from the threshing floor, leaving only the wheat

behind, and the fire consumes the chaff when it has been swept away.”22 Although nothing else

is said in Luke’s gospel about the baptism of/with the Spirit, yet the “subject is taken up again at

the beginning of his second volume” at the time when the resurrected Christ “repeats John’s

promise and assures his disciples that they will soon experience” the fulfillment of the promise

‘not many days from now’ (Acts 1:5).23

21F.F. Bruce, “Luke’s Presentation Of The Spirit In Acts,” Criswell Theological Review 5.1 (1990): 15-16.

22Ibid., 15.

23Ibid.

Holy Spirit’s Role in Jesus’ Ministry. At Jesus’ baptism (Lk. 3:21-22), the author gives a

more graphic visual description than does Matthew’s account (Matt. 3:16-1) of the Spirit

descending upon our Lord following his baptism and while he is praying (Lk. 3:22). Jesus is

referred to as being “full of the Holy Spirit” from the outset of his earthly ministry (Lk. 4:1,

14).24 The Spirit is the one who leads Jesus into the wilderness to be tempted by Satan (Lk. 4:1;

parallel with Matt. 4:1). Following Jesus’ triumph over the devil, our Lord returns to Galilee

with the power of the Spirit (Lk. 4:14).25

Then when the Lord appears in Nazareth on the Sabbath and reads from the scroll (Lk.

4:16-20), he reads from Isa. 61:1-2. After reading the words of the prophet, “The Spirit of the

LORD is upon me,” he proclaims that this reading is fulfilled today (Lk. 4:21). The response of

the crowed is one of disbelief and rejection (4:20-30). Although Jesus gives the twelve power to

cast out demons and heal the sick (9:1f.), Luke does not directly mention the apostles receiving

the Holy Spirit (although that would seem to be the implication), but neither does Matthew

(10:1) nor Mark (3:14-15) mention the Spirit in connection with the “authority” () of

the twelve. There is no other reference to the Spirit coming upon anyone during the earthly

ministry of Jesus in the third Gospel until the end of the book. Obviously, the intention is that

once Jesus is “empowered” with the Spirit, then he is the one who is led by the Spirit. 26 In Lk.

10, when the 70 return from their commission, the Lord rejoices in the Spirit that Satan’s power

is seen as falling as lighting (in connection with casting out demons).27 The next reference to the

24Hauer and Young, 244. 25Leon Morris, Luke: An Introduction and Commentary. Tyndale New Testament Commentaries, 3

(Downers Grove, IL: IVP, 2007), 54.

26Hauer and Young, 244.

27York, 137-38.

Holy Spirit (also his final mention) comes in Lk. 24:49, where Jesus commands the disciples to

remain in Jerusalem until they receive “power from on high.” Here the reference to the Spirit is

implied, for Jesus says they are to wait upon the “promise of the Father” until the receive

“power” () from “on high.”28

Holy Spirit’s Role in Acts

The Holy Spirit in the Apostles’ Ministry. The role of connecting the Spirit’s role in the

ministry of the apostles is much more clearly seen in Luke-Acts when considering both volumes

together. What is immediately apparent is that looking at Luke-Acts as a unit requires that one

cannot read one without the other (without either one making sense). The work of the apostles in

Luke carries over into Acts. The introduction to Acts finds Luke reminding the reader of what

Jesus “began to do and teach” in the first work. The end of the first volume “includes a promise

from the resurrected Christ that his disciples will soon receive power from on high.” The second

volume picks up where the first left off, reiterating the promise of Jesus, that they will soon

“receive power when the Holy Spirit has come upon them.”29

The first chapter of Acts can be referred to as a “time of waiting” (1:4-8) for the promised

Spirit to come. With the coming of the Holy Spirit in chapter two at Pentecost, the apostolic

“mission” begins. The Spirit’s role is seen in directing their mission activities (8:29, 39; 10:19;

16:6-10),30 as well as appointing Paul for his specific mission activity (Acts 13) as well as in his

forbidding the apostle from going into Asia (Acts 16). In the book of Acts, Luke continues the

28Hauer and Young, 244. The term is used in other places by Luke to describe the “power” of the Holy Spirit (see Lk. 4:14; Acts 1:8), the “power” of God (Lk. 22:69), the “power” of the Lord (Lk. 5:17), and the Spirit and “power” (Lk. 1:17). Kohlerberger, Goodrick, and Swanson, 231-32.

29York, 138.

30 Ladd, 244.

“story of Jesus.” The ministry of our Lord is “empowered by the Spirit in volume one, continues

through the ministry of the disciples who are empowered by the same Spirit.” At the beginning

of the sequel of Luke, the author “begins” with the risen Lord giving orders through the Spirit to

the eleven (Acts 1:2). The apostles are “told that they will be baptized with the Holy Spirit (1:3;

eg. Luke 3:16); they will have power when the Holy Spirit comes upon them.”31 Thus the

sending of the Spirit as a gift is an extension of Jesus’ work (Lk. 24:49).32

The Spirit comes upon the apostles in Acts 2 and they begin to speak in other languages

or dialects. The things that transpire that day are a fulfillment of OT prophecy (Joel 2), who is

inspired by the Holy Spirit (according to Peter). The Spirit is imparted by the laying on of the

apostles’ hands upon the believers of Samaria (Acts 8). The Spirit falls upon Cornelius’

household (Acts 10) as he did upon the apostles. Luke states that Apollos’ preaching is “fervent

in Spirit” (Acts 18:25). There is some debate whether this refers to is preaching style or that his

teaching is directed by the Spirit, Spirit filled. In Acts 19:1-10, Paul finds those who knew only

the baptism of John, he baptizes them into Christ, and finally lays his hands on them in order to

receive the Spirit.

The Spirit leads the way in mission work (he sets aside both Paul and Barnabas, Acts

13:1) and the apostles are filled with the Spirit to preach or to “defend the faith” (see Lk. 12:12;

Acts 4:8, 51; 7:51; 13).33 Those who were selected to minister to the widows in Acts 6 were to

be “full of the Spirit.” The Spirit instructs Peter to “go to the home of a Gentile centurion” (Acts

10:19), part of the mission work to the Gentile world. The Holy Spirit also gave instruction

31York, 138.

32 Ladd, 244.

33York, 139.

concerning Gentiles at the Jerusalem council (Acts 15:28). “The signs and wonders performed

by the apostles, particularly Peter and Paul, and others filled with the Spirit (Philip in Samaria),

parallel these performed by Jesus” and prove that they possess the same power that Jesus

exhibited in his earthly ministry.34

Some scholars have a difficult time with the fact that most of the references to the Spirit

in Acts occur in the “first half of the book.” In fact, there “are eleven chapters in Acts that

contain no reference to the Spirit.” From Acts 21:11 onward, the Holy Spirit is “mentioned”

only one more time (Acts 28:25), and in this passage the mention is from a “quotation from

Isaiah” and is “said to have had the Holy Spirit” as his author.35 This could be due to the nature

of Paul’s travels to Rome. Regardless of the reason why the Spirit is seldom mentioned in the

second half of Acts, the Holy Spirit is working behind the scene throughout Paul’s journey to

Rome. Drumwright notes the centrality of the Spirit in throughout the entirety of Acts, the

theological theme that not only ties Luke-Acts together, but also emphasizes the Spirit’s activity

in the life of the church: he notes that the

Spirit is clearly in charge of the church in the opening chapters (4:31; 5:32). Much of chapter six and all of chapter seven stem from the declaration that Stephen is a spirit-filled man. The Spirit seals Peter’s ministry to Cornelius and his companions (10:44); and when the apostle gives an answer for his actions at Cornelius’ house, the Jerusalem church is informed of that which the Holy Spirit did (11:15). The Holy Spirit sets apart Barnabas and Saul for the work to which he called them (13:2), and the subsequent missionary activity of those men flows from that call. The Holy Spirit is at work in the Jerusalem Council and inspires the decision that is made (15:28). The Holy Spirit is also obviously directing Paul’s further missionary activities (16:6 f.). Paul’s return to Jerusalem is inspired by the Holy Spirit (19:21) who also makes known to Paul that which awaits him in Jerusalem (20:22f.; 21:4, 11). The remaining chapters of Acts flow from the Holy Spirit’s revelation of Paul’s future. Even the shipwreck of chapter twenty-seven is a demonstration of the Spirit’s continuing preservation and leadership. Not the frequency of the references to the Holy Spirit but the foundational importance of the

34Ibid.

35Drumright, 4.

Spirit to the narrative, his presence and continuing leadership underlying the entire account, is the final measure of the significance of the Holy Spirit for the structure of the book.36

Holy Spirit’s Role in Church Ministry. While reviewing the text of Acts, here are some

theological insights gained from a simple reading of the book as a whole and through our class

discussions. Many of the same advantages the Spirit gives the apostles, he also gives to disciples

as a whole (both men and women). The Holy Spirit, through prophecy, helped in the selection of

the successor to the apostleship of Judas who hung himself (Acts 2:15-26). One could argue that

the written word is Spirit inspired because the spoken word of the prophets is inspired (Acts

2:16, 23a, 30). The Spirit gives us the paradigm of how the early Christians fellowship and

worship together on a daily and weekly basis (Acts 2:42-47). The Spirit comes upon the body of

believers when they pray (Acts 4:23-31). The apostles were not the only ‘preachers’ we read of

in Acts who were Spirt filled. Stephen, one of the seven servants, confounded the Jewish council

(Acts 7). Philip the evangelist, also one of the seven, worked miracles and brought many to the

Lord at Samaria (Acts 8), as well as leading the Ethiopian eunuch to Christ (Acts 8). Apollos,

Aquilla, and Priscilla were preacher and teachers in the church who are distinct from the ministry

of the apostles. Apollos was ‘mighty in the Scriptures’ and his preaching Spirited (if this is to be

understood as Spirit guided, Acts 18:24-28). Luke gives us the background of the young

missionaries and preachers, John Mark (Acts 12:12, 25; 15:37), Timothy (Acts 16:1-3) whom

Paul laid hands on (according to 2 Tim. 1:6). We know of Barnabas as a missionary who served

with Paul and then went out on his own (Acts 14, 15), who was separated by the Holy Spirit

(along with Paul) for missionary work (Acts 13:1-3). A certain disciple named Ananias of

Damascus lead Saul to the Lord (Acts 9).

36Ibid.

The Spirit inspired prophets in the early church (Acts 13:1). Philip the evangelist had

four daughters who were prophetesses (Acts 21:8-9). A prophet named Agabus revealed that

Paul would be bound by the Gentiles if he went to Jerusalem (Acts 21:10-12). Two prophets,

whom Luke mentions in passing, are Judas (if this is Judas surnamed Barsabas, 15:22, 27) and

Silas (probably Paul’s travelling companion, Acts 15:32). Ananias received a vision to go teach

Saul (Acts 9). Cornelius also received a vision before he became a Christian (Acts 10). The

Spirit fell upon the house of Cornelius as he did upon the apostles (Acts 10, 11). The disciples

Paul baptized at Ephesus received the Spirit through the laying on of Paul’s hands and spoke in

tongues (Acts 19). The author of Luke-Acts is undoubtedly inspired to record these events in the

third Gospel and the history of the early church.

The Spirit filled message convicted those at Pentecost (Acts 2:37), the house of Cornelius

(Acts 10), Lydia and the Philippian jailer (Acts 16), Felix (Acts 24:25-26), and Agrippa (Acts

26). James (the Lord’s brother, not the apostle) stood up at the Jerusalem Council and convinced

the church leaders to accept Gentile Christians without requiring circumcision (Acts 15). The

Holy Spirit played a role in not laying a heavy burden on the Gentiles (Acts 15:28) as well as in

the appointment of elders (Acts 20:28). The Spirit closed doors of opportunity (Acts 16:7-8),

but also opened other doors for ministry (Acts 14:27; 16:9-10). The purpose of the Spirit is the

“quip the church” for her mission as a “witness to Jesus.” One cannot separate the Spirit from

the so-called great commission.37

The Holy Spirit at Pentecost

The Holy Spirit came upon the apostles in Acts 2 on the feast day of Pentecost. Marshall

notes in his commentary that the reference to Pentecost is the NT name for the OT festival of 37 Ladd, 244.

Weeks, “when the wheat harvest was celebrated by a one-day festival during which special

sacrifices were offered” (see Ex. 23:16;Lev. 23:15-21; Deut. 16:9-12).38 On this momentous day

in Acts chapter two, the Holy Spirit falls upon the apostles. Witherington notes that the verb

rendered “filled” () here in vs. 4 is an important one. Everywhere else in Luke-

Acts the term “describes an initial endowment of someone by the Spirit for service” (see Lk.

1:15; Acts 9:57) or when someone is “inspired to speak God’s word” (see Acts 4:8, 31; 13:19),

as is the case here in Acts 2:5f. “Related forms of this verb can be used to describe the repeated

filling or continuous process of filling of Christians” (see Acts 13:52; Eph. 5:18).39

Throughout Luke-Acts we find passages (such as Lk. 4:1; Acts 6:3, 5; 7:55; 11:24) which

all point to the fact that an individual “who already has been filled with the Spirit can receive a

fresh filling for some specific task or proclamation” (example from John’s Gospel, 20:21-23).

This same concept is found often in the OT, “as when the Spirit filled the prophets to speak, or

enabled them to do a mighty deed” (as in the case of the judge Samson). “Elsewhere what is

here called a “filling” is called a baptizing (Acts 1:5; 11:16) or a pouring out (2:17f.; 10:45), or a

receiving (10:47).40 As Witherington states in his commentary, these different “terms can be and

are used by Luke interchangeably, and cannot be treated as technical terms or be neatly parceled

out to line up a chronology of different spiritual experiences.” The basic “act” of one who

receives the “Spirit can be described as being baptized or filled, but the verb ‘baptize’ is not used

38Marshall, Acts, 161.

39Ben Witherington III, The Acts Of The Apostles: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans, 1998), 133.

40Ibid.

for subsequent experiences … The noun-phrase ‘baptism with the Spirit’ does not occur in the

New Testament.”41

The question is raised by some as to whether the speaking in tongues in Acts 2 and Acts

10 are both “known dialects,” or are we dealing with “ecstatic speech” in the latter case? While

some hold that both Acts 2 and 10 are both intelligible languages and hold out the possibility that

Paul is describing unintelligible languages in 1 Cor. 10-12, one must be careful not to be

dogmatic. The case seems to be clear in Acts 2 that we are dealing with known dialects,

although some argue that the miracle is in the hearing and not the speaking (I do not hold to this

view). Some conservative scholars do argue that both 1 Cor. 14 and Acts 10 are dealing with

“ecstatic speech,” a point that now makes sense to this author.42

Acts 2:38 and the Gift of the Holy Spirit. Peter makes the promise that those who are

baptized would receive the ‘gift of the Holy Spirit.’ What does this gift refer to? Does this gift

refer to the Spirit himself as the gift (appositional, epexegetical, objective genitive) or is this the

gift which the Spirit gives (subjective genitive)? Only context can be the determining factor.43

Ferguson points out how the genitive can mean either the gift given or the gift personally. He

shows that a genitive can be subjective, as in John 4:30, where Jesus tells the Samaritan woman

that if she only knew the ‘gift of God,” here probably being the gift God gives, namely salvation.

But a little more difficult question is this: does the phrase ‘gift of God’ in Acts 8:20 (where Peter

reprimands Simon) refer to the gift God gives (salvation) or the gift personally, being the Holy

41Ibid.

42Ibid., 134-35.

43R.L. Roberts, “The Gift OF The Holy Spirit,” Restoration Quarterly 4, No 4 (Jan 1960): 234-35.

Spirit? For those who argue for subjective genitive, they suggest that the gift the Holy Spirit

gives is salvation. The charismatic interpreters argue that the gift given is the ability to speak in

tongues or perform miracles. If the gift promised is something the Spirit gives, Luke does not

spell out what the gift is. But if one argues this is expexegetical genitive, then Luke does tell us

that the Spirit himself is the gift promised by Jesus (Lk. 24:49; Jn. 14; Acts 1:8) and is a

fulfilment of the prophecy of Joel.44

If the gift of the Spirit is the Spirit himself, then is the gift miraculous or non-miraculous?

If viewed as miraculous, then the only way one could receive the miraculous gift is through the

outpouring or baptism of the Spirit or the laying on of the apostles’ hands. Then the promise

would be (according to 2:39) to everyone who is called. But we know that even if one argued for

the possibility of the miraculous gift today, this cannot be what Peter is refereeing to, because not

everyone even in the NT had the miraculous gift, and the gift many emphasize today just as they

did in Corinth is the speaking in tongues (which not everyone possessed that gift; Rom. 12:6f.

shows that all have gifts, the same term for gift used in Acts 2:38, but not all gifts are of a

miraculous nature). The gift would appear to be a non-miraculous gift or indwelling of the Spirit

that is no accompanied “by miraculous evidence,” but rather as “evidenced” by the possession of

the “fruit of the Spirit” in the Christian life (Gal. 5:22). A parallel to Acts 2:38 is Acts 5:32,

where Peter states that the Spirit is given to all who believe.45 However, others argue that Acts

2:38 and 5:32 are to be understood as a miraculous gift, because Peter says in Acts 10:45 that the

44Ibid., 236. 45Ibid., 237.

Gentiles had the “gift of the Spirit” poured out upon them (and Acts 11:17 says that the Gentiles

received the ‘same gift’).46

Since the same phrase occurs in Acts 10:45 (as noted above) and taken along with Acts

11:17, “identifying the pouring out of the Holy Spirit on Cornelius with the experience on

Pentecost in Acts 2 raises the question, Does Peter offer the converts in Acts 2:38 the same

experience he and others had in 2:1-4?” Ferguson states, “Such may not be a safe inference.”

Some would argue there is a difference between an outpouring or “baptism” in the Holy Spirit

and the baptism by water “in the name of Jesus” (Acts 2:38) and thus a distinction “from the

promised gift of the Holy Spirit.” Perhaps Acts 2:38 and 10:45 are “not an exact parallel.” In

both contexts mentioned, the “Holy Spirit is given, but in 10:45 the emphasis is on the manifest

results of the coming of the Spirit” (that is, the tongue speaking, 10:46). However, in Acts 2:38,

“the results are left unspecified (and many varied manifestations of the working of the Spirit

were possible, as we know from Paul, e.g., 1 Cor. 12).” Viewing the gift of the Spirit in 2:38 as

non-miraculous and distinguished from the gift of the Spirit in 2:1-4 and 10:44-46 may cause us

to avoid “several problems.”47 With so many differing views on what exactly the gift is

(miraculous, non-miraculous), the wise approach would definitely not be a dogmatic one. The

view of this author is the Spirit is poured out upon the Gentiles as a sign that Jews must accept

them fully into the kingdom, because they received the like gift or measure of the Spirit as did

the apostles.

46Everett Ferguson, Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries (Grand Rapids: Eerdmans, 2009), 169.

47Ibid.

Salvation and the Holy Spirit. According to Acts 2:38, the forgiveness of sins and the

Spirit as a gift are the two promises and blessings that come from baptism.48 There are two cases

in Acts where the “apparent absence of the Spirit is treated as a situation that must be remedied,”

as in the case of the believers at Samaria who were baptized into Christ and the disciples Paul

found at Ephesus who “had received John’s baptism (Acts 8:14-17; 19:1-7).” In another case

there is the conversion of Cornelius’ household where “the gift of the Spirit preceded Christian

baptism” (see Acts 10:44-48). In the two former scenarios, one finds the laying on of the

apostles hands was “applied to converts, but there is no mention of it elsewhere in relation of

other converts.”49 The second case has the Spirit falling on an audience prior to baptism.

However we view these isolated circumstances, Marshall notes in his book on NT theolgy, that

“there should be little doubt that it is normal in Luke’s eyes for all believers to receive the gift of

the Spirit at conversion and that it is considered anomalous when this does not happen.”50

The gift of the Spirit “was part of the promise of salvation (Acts 2:38) and therefore

functioned to create assurance of salvation.” Luke is “almost completely silent” about how the

Holy Spirit “effects” spiritual growth in our lives (although Paul does deal with this in Rom. 8:1-

17), but Luke “does associate the Spirit with joy” (Lk. 15; Acts 13:52).51 Another question

raised in this subject is why the apostles (and perhaps the 120) were not required to submit to

baptism on the day of Pentecost?52 One of the stipulations for an apostle to be a successor to

Judas, he must be part of the ministry of Jesus “from the baptism of John” (1:22), and the 48Marshall, New Testament Theology, 176-77.

49Ibid., 177.

50Ibid.

51Ibid., 177-78.

52Ferguson, 169-70.

inference seems reasonable that they all were subject to John’s baptism. If this be the case, that

baptism (which was for the forgiveness of sins and pointed to the Messiah) “was deemed

sufficient when it was completed by the baptism of the Holy Spirit that they received in Acts 2:1-

2.” A major difference in John’s baptism and that after Pentecost is that “Christian baptism” is

connected with the Holy Spirit. “The baptism in the Holy Spirit in Acts 2 joined with the

disciples’ faith in Jesus completed the deficiency in John’s baptism that they had received

earlier.”53

In, On, Into the Name of. The book of Acts uses three different “prepositions for the

formula “in the name of” with reference to baptism. Some place great significance on these

differences, but there variations are “common in the rest of the New Testament.” The most

frequent in Luke’s writings and the rest of the NT is “in the name of” or . A

more usual phrase in the context of baptism is “into the name of” (with j), which is never found

in Luke-Acts in a non-baptismal “context.” The phrase, “upon the name of” or

, is “frequent in Luke-Acts but only once in reference to baptism.”54 The

significance of this idea of calling upon one’s name is that of the authority of that person. When

one calls upon the name or are invoking the name of the divine, the expression “into the name

of” is a Semitic term or expression “for an act directed toward someone, particularly in worship.”

There is very little difference in the phrase into/unto, or in the name of Jesus. The idea of ‘into

the name of’ also carries the idea of bringing someone into a “relationship” with someone else.55

53Ibid., 170. This argument may explain why Apollos was not made to be baptized (because he was baptized prior to Pentecost) and the disciples at Ephesus submitted to baptism in the name of Jesus (because they were baptized into John’s post-Pentecost).

54Ibid., 182.

55Ibid.

Charismatic Approach to Acts 2. There is the position by Pentecostal scholars, like Max

Turner, who argues “that Luke regards the gift of the Holy Spirit to believers exclusively as a

prophetic/charismatic empowering for services and mission.” This view point believes the

“Spirit of prophecy” is in fact “by nature a gift granted to those who are already “saved.”” Thus

the giving of the Spirit in Luke and Acts has sometimes been referred to as a “donum

superdditium” or literally “an additional gift.” In other words, this gift is “additional” to the

grace of salvation or sometimes called a “second-blessing.” One only has to consider the

reception of the Spirit by Jesus (Lk. 3:21-22) and by his apostles (Acts 2:1-4) to see this point.

Others argue that while the Pentecost gift of the Spirit is indeed primarily the charismatic “Spirit

of prophecy,” this gift of the Spirit also brings the believer his or her experience of salvation.”56

Conclusion

This present research paper is taking a theological view that Acts is an important book

that stresses the work and role of the Spirit in the life of the early church. This is not meant to be

an exegetical presentation, but hopeful does deal with some of the more pertinent issues that

come up in our study of Acts. This author must be honest that some of the issues are tough to

handle. The answer is not to sweep them under the rug (as some have done in the past) or act

like these questions are irrelevant. If we want others to take our position seriously, then we must

seriously consider their views (correct or incorrect though they may be) to ensure we are reading

the Scriptures correctly.

56Max Turner, “The Word of the Holy Spirit in Luke-Acts,” Word & World Vol 23, Num 2 (Spring 2003): 147. While I do not agree with Turner here, I bring this point out because some of the older thinking within churches of Christ in the early part of the 20th century accepted a similar, albeit different, view of the gift of the Spirit in Act 2. They did argue for the gift in 2:38 being miraculous, but they countered that by saying that it was no longer possible today because they Spirit was only imparted through the laying on of the apostles hands or the outpouring of the Spirit.

This paper is helpful to this particular student in trying to understand the varying views of

the Spirit’s role in the life of the Christian and the church as a whole. A study of the Holy Spirit

in Acts teaches us that the early church never considered they were making decisions in the work

and mission of the church apart from the Spirit. Often today believers make plans, emphasize

programs, and utilize evangelistic methods without even considering the role the Spirit should

play in our spiritual lives. As Ladd points out, the “whole operation” of the church is

“masterminded by the Spirit.” Without the Holy Spirit “there would be no mission” and thus “no

story for Luke to relate.”57

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