The Spirit is Always Right on Time
Intro
The Spirit Is Always Right On Time
Me
You
Luke has painted an idyllic picture of the early Christian community in Jerusalem. Its members, having received forgiveness and the Holy Spirit, were conscientious in their learning from the apostles, their worship of God, their care of one another and their witness to those as yet outside their fellowship. Everything was sweetness and light. Love, joy and peace reigned. Commissioned by Christ and empowered by his Spirit, they stood on the threshold of the great missionary adventure which Luke is going to describe. The good ship Christ-church was ready to catch the wind of the Spirit and to set sail on her voyage of spiritual conquest. But almost immediately a perilous storm blew up, a storm of such ferocity that the church’s very existence was threatened.
Alternatively, we might say that, if the chief actor in the story of Acts 1 and 2 is the Holy spirit, the chief actor in Acts 3–6 almost seems to be Satan.
Luke in the Acts chronicles what unfolded on the stage of history before the eyes of observer; John in the Revelation enables us to see the hidden forces at work. In the Acts human beings oppose and undermine the church; in the Revelation the curtain is lifted and we see the hostility of the devil himself, depicted as an enormous red dragon, aided and abetted by two grotesque monsters and a lewd prostitute. Indeed the Revelation is a vision of the age-long battle between the Lamb and the dragon, Christ and Satan, Jerusalem the holy city and Babylon the great city, the church and the world. Moreover, it can hardly be a coincidence that the symbolism of the dragon’s three allies in Revelation corresponds to the devil’s three weapons wielded against the church in the early chapters of the Acts, that is, persecution, moral compromise, and the danger of exposure to false teaching when the apostles became distracted from their chief responsibility, namely ‘the ministry of the Word and prayer’.
It was an outstanding fulfilment of the Messianic prophecy: ‘Then will the lame leap like a deer.’6
Luke has painted an idyllic picture of the early Christian community in Jerusalem. Its members, having received forgiveness and the Holy Spirit, were conscientious in their learning from the apostles, their worship of God, their care of one another and their witness to those as yet outside their fellowship. Everything was sweetness and light. Love, joy and peace reigned. Commissioned by Christ and empowered by his Spirit, they stood on the threshold of the great missionary adventure which Luke is going to describe. The good ship Christ-church was ready to catch the wind of the Spirit and to set sail on her voyage of spiritual conquest. But almost immediately a perilous storm blew up, a storm of such ferocity that the church’s very existence was threatened.
Alternatively, we might say that, if the chief actor in the story of Acts 1 and 2 is the Holy spirit, the chief actor in Acts 3–6 almost seems to be Satan.
Peter began by ascribing all the credit to Jesus. ‘Men of Israel, why does this surprise you?’ he asked (12), presumably pointing to the healed cripple. And ‘Why do you stare at us, presumably making a gesture which pointed to themselves, as if it had been by our own power or godliness that we had made this man walk?’ (12). Instead, he redirected their gaze to Jesus, by whose powerful name the miracle had taken place. For ‘The God of Abraham, Isaac and Jacob, the God of our fathers, had glorified his servant Jesus’ (13a).
As for the beneficiaries, ‘When God raised up his servant Jesus, he sent him first to you to bless you’ (26a), the physical descendants of Abraham, as is several times emphasized by Paul.21 But later Paul argues, especially in his letters to the Romans and the Galatians, that the promised blessing is for all believers, including Gentiles who by faith have become Abraham’s spiritual children. And what is the blessing? It is not forgiveness only, but righteousness. For God sent Jesus Christ his servant ‘to bless you by turning each of you from your wicked ways’ (26).
Peter and Paul both try to deflect glory from themselves elsewhere in Acts (10:26; 14:14–15). This is a refreshing change from what Luke describes in his Gospel, where the disciples began disputing among themselves as to which one was the greatest (Luke 9:46; 22:24). They have finally heeded Jesus’ warning that “everyone who exalts himself will be humbled, and the one who humbles himself will be exalted” (Luke 14:11; 18:14; cf. 9:48; 22:26).12