In our last essay, we began a study of the Holy Spirit’s work during the absence of Christ as it relates directly to covenantal transformation.  When the two sides of eschatology are seen—the passing away of the old aeon and the coming in of the new—we discover that the work of the Holy Spirit in this transitional period was thoroughly eschatological from the beginning (Pentecost) till the end (the fall of Jerusalem).

 

In part 8, we underscored the eschatological import of the Spirit's mission from the standpoint of "the last days" and Christ's "new position" in the heavens in contrast to the world below (the old aeon "according to the flesh,” Joel 2; Acts 2).  This eschatological setting sheds light on all aspects of the Spirit's mission and message, and we will follow this line of reasoning as we continue to trace the Spirit’s work through the “last days” to the Second Ap­pearing of Christ.

 

After showing the connection between Christ's "new position" (his being exalted in the heavens) and the fulfillment of David's earthly dynasty (Acts 2:22-35), Peter concluded his sermon with the words, "Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ" (v. 36).  It is re­corded, "Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?’  Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call’” (vv. 37-39).

 

Before delving into the meaning of "the gift" of the Spirit it is important to see the prerequisites of this gift. The penitent believer's incorporation into Christ by baptism, which was attended with the remis­sion of sins (v.38), is well documented in the testimony of the Spirit (Mk. 16:16; Acts 8:36-38; 10:47-­48; 22:16; Titus 3:5; 1 Pet. 3:21).  It is variously expressed "baptized into His death" (Rom.6:3, 4), "baptized into one body" (1 Cor. 12:13), "buried with Him in baptism" (Col.2:12), or "baptized into Christ" (Gal.3:27).

 

These and other passages link baptism and union with Christ to the last-days eschatological work of the Spirit. Paul wrote, "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? ...For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his" (Rom.6:3, 5 RSV). The NEB reads, "Have you forgotten that when we were baptized into union with Christ Jesus we were baptized into his death? ...For if we have become incorporate with him in a death like his, we shall also be one with him in a resurrection like his."

 

Notice how Paul connects baptism into Christ with Christ's death and resurrection, and with the dying and rising during the transition (Rom. 6:8-11; 2Cor. 5:14-21; Phil. 3:9-16).  Among other things, these were the decisive events for Christ's departure from the “world below” to the “world above.”  Paul's point in Romans 6 is not merely that of be­coming united to Christ, but more significantly, be­coming joined to Christ who had entered a different world order. He previously had entered the “world below” by being born of David's lineage "under the Law" (Rom.1:3; Gal. 4:4; Heb. 2:17). But in view of Christ's mission to "put away sin" (Heb. 9:26), the new world status of Christ gave baptism its distinctive meaning with respect to placing the firstfruits believer in a position to receive "the gift of the Holy Spirit."

 

Furthermore, incorporation into Christ through his death and resurrec­tion was the only condition for receiving the gift of the Holy Spirit. This is clear in Acts 2:38. The case of Cornelius in Acts 10 is no exception in this respect when the full text is considered. The reason the coming of the Spirit pre­ceded baptism in this instance will be shown later in connection with "the unity of the Spirit" in Christ.  Scripture nowhere com­manded one to be baptized into the Holy Spirit in order to receive the Spirit.  The Spirit was received in Christ.  The com­mand to be baptized is Christ-centered, and so is "the gift of the Spirit."

 

What is meant by "the gift" of the Holy Spirit in Acts 2:38?  Some believe it means receiving the Spirit, others be­lieve it means receiving something that the Spirit gives. A third view is that this refers to the miraculous gifts of the Spirit peculiar to the early church in the days of its infancy.

 

In view of the scope of Joel 2:28f and Acts 2:16f, is it possible that the problem of the “gift of the Spirit” might be that of a too restrictive approach to the meaning of "the gift" of the Spirit?  Initially, it means receiving the Spirit but not ex­clusive of something that the Spirit gives, for which the miraculous gifts played an important role.  It seems that the three views pre­sented above—the Spirit, something given by the Spirit, and the miraculous gifts—represent a fragmentation of "the gift" of the Spirit that calls for a choice when in fact no such choice is necessary.  Let us ex­plore the gift of the Spirit from this per­spective.

 

We have established that the work of the Spirit was thoroughly eschatological in character and design.  The Spirit was poured out in "the last days" after Christ took up his new position "in the heavens." Furthermore, the Spirit was received "in Christ."

 

A mistake is easily made at this point by shifting the focus from Christ to the Holy Spirit, inter­preting the Spirit’s work as a "benefit" or "sec­ond blessing" beyond or additional to what is obtained in Christ.  The Spirit was sent to give more, but this more is given by the Spirit in and through Christ, never apart from Christ.  The Spirit is the Spirit of Christ—a consistently Christ-centered Spirit, sent to do a Christ-centered work until the arrival or Parousia of Christ.  The Spirit was received by the firstfruits in Christ in order that this body of believ­ers might ultimately be received by Christ - "that where I am", Christ said, "there you may be also" (John 14:3).  Remember, this statement refers to being restored to the "presence of God" (v.2).

 

The implication of receiving the Spirit in Christ is the incomplete­ness (or immaturity) of the believing firstfruits community during the transitional period (the time of Christ's ab­sence).  This shines light on Paul’s statement in Ephesians 4:11-16.   Also, this does not contradict Paul's statement, "and you are complete in Him, who is the head of all principality and power" (Col.2:10). From the view­point of Christ and his new position there was absolute completeness in him; it only remained for that com­pleteness to be attained on the part of his own by its outworking on the plane of redemptive history as achieved through the eschatological ministry of the Holy Spirit.  The foundational and determinative work had been completed already by Christ.  More death, more shedding of blood, more resurrection, more ascension, or more power and authority on the part of Christ was not necessary - no, not even a higher, separate, additional work of the Spirit. Completeness resided in Christ.  The Spirit was not sent to supplement Christ, but to reveal Christ and to conform the body to its splendor, which equals conformation to Christ (2 Cor.3:18).

 

It is important to see the context in Col.2:10 lest one is led to use v.10 to teach an eschatological perfection in advance of its time.  Paul's aim was, "that we may present every man perfect in Christ Jesus.”  To this end, Paul went on to say, "I also labor, striving according to His working which works in me mightily" (Col. 1:28, 29). What Paul says here does not contradict what he said a few verses later in writing, "you are com­plete in him" (2:10).  He was making the point that "completeness" was not to be sought through sources additional to Christ—for example, the Law and its services.  These were merely "shad­ows of things to come, but the sub­stance is of Christ" (Col. 2:17).  In that sense, the Colossians were "complete in him" without any need for a Mosaic supplement as the Judaizers demanded.  With eyes focused on Christ only, the Colossians needed to stay their course and attain unto "that which is perfect" (1 Cor. 13:10).  It was com­ing in Christ through the Spirit.  As Paul wrote to the Galatians, "For we through the Spirit eagerly wait for the hope of righteousness by faith" (Gal. 5:5).  When one recognizes the eschatological setting of Paul's time, his point is clear on present complete­ness in Christ with the view of futuris­tic attainment by believers through the Spirit at the consummation of all things.

 

Accord­ing to Christ the specific function of the Spirit was that of "disclosing things to come" (John 16:13). This was not ac­complished neither before the Acts 2 Pente­cost, nor was it completed on that day.

 

Years later Paul wrote concerning this work, "Now we have received ... the Spirit who is from God, that we might know the things that have been freely given to us by God" (1 Cor.2:12).  And again concerning things revealed through the Spirit, Paul reminded the Ephesians, "as I wrote before in a few words, by which, when you read, you may understand my knowledge in the mystery of Christ, which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets... (Eph. 3:3-5).

 

Passages like these (and there are many) are thoroughly eschatological.  "The things to come" were the things of Christ (John 16:14-15) that comprise "that which is perfect" (1 Cor.13:10), and that without them the firstfruits church could not have been presented to Christ in his glory and per­fection at the end of the age.  The arrival of these "things to come" came after Pentecost.  The Spirit's mission, disclosing the things to come (which were of Christ) was necessary to establish the be­liever in Christ's completeness (1 Cor. 1:4-9; Eph. 4:7-15; Phil. 3:12-21; Col. 1:19-29).

 

Some argue for consummated change and fullness at Pentecost, yet they speak of a yet-future coming of "that which is perfect,” things they consider still to come in order to obtain full salvation. This forces the Holy Spirit to work "overtime" (way past his time) to get fullness at the supposed end of the planet beyond fullness which they contend was achieved at Pentecost.  Must we be per­fected in Christ once, twice, and then one more time over a period of thou­sands of years in order to be fully saved?  Should Ephesians1:10 be translated, "in the multiple dispensations of the multiple fullness of the multiple times God gathers together in one all things in Christ?"

 

In the exegesis of scripture, it is helpful to do one’s best in seeing them in their historical background.  When the Spirit was sent to show "things to come" he had a text book which he had written centuries before as a source for all things he would "disclose," and he never de­parted from it.

 

In writing of the salva­tion that was "ready to be revealed" in his day, Pe­ter said that through the prophets the Holy Spirit had "testified beforehand the sufferings of Christ and the glories that would follow" (1 Pet. 1:5, 9-11). Everything pertaining to the "power and coming of Christ" had been con­cealed in "the more sure word of prophecy" (2 Pet. 1:16-21).  But now (in the time Peter wrote) these things are being "re­ported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven - which things angels desire to look into" (1 Pet. 1:12). The nearness of these "things to come" in Peter's time is clear in the next verse: "Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ" (v. 13). And again, "But the end of all things is at hand; there­fore be serious and watchful in your prayers" (4:7).

 

These verses highlight the eschatological character of the Spirit's work, showing the Old Testament background for "the things to come" in Peter’s immedi­ate future. The end that was at hand in his first epistle (4:7) was the reverse side of the dawning of the day and the rising of the morning star in his second epistle (1:19).

 

Concerning this same time frame of events Paul wrote, "The night is far spent, the day is at hand" (Rom. 13:12).  Peter said the salvation of which the prophets spoke was ready to be re­vealed (1 Pet. 1:5,9,10) and Paul said, "for now our salvation is nearer than when we first believed" (Rom. 13:11).

 

The historical framework for "the things to come" is highlighted in Christ's words to the Samaritan woman at Jacob's well: "Salvation is of the Jews" (John 4:22).  The Holy Spirit never "disclosed" through Christ any other salvation, for there is no other salvation. "The hope of Israel" fulfilled in Christ is the gospel's one and only hope.

 

We are told that "once at the end of the ages" Christ appeared "to put away sin by the sacrifice of Him­self” (Heb.9:26).  In this "priestly/sacri­ficial" type-antitype context, the writer of the Book of Hebrews spoke of Christ's Second Appear­ing.  "For those who eagerly wait for Him He will appear a second time, apart from sin" (v.28).  Immediately, the next verse (Hebrews10:1) appeals to the Law and its shadows (patterns/types) to substantiate the claims concerning Christ in 9:26-28. "For the law, hav­ing a shadow of the good things to come ... can never with these same (animal) sacrifices, which they offer continually year by year, make those who approach perfect" (10:1).

 

Here is evidence that "the good things to come" (of which the Law was a shadow) encompass the Second Appearing of Christ.  His Sec­ond Appearing as discussed in verse 28 is no less a part of his work of atonement than was the offering of himself in verse 26. The antitype must conform to the type. Un­der the Law of Moses, the High Priest, after completing the atonement, did not remain in the tabernacle hidden from view, but appeared at the door of the tent to bless the "waiting congrega­tion."  His appearance was important inasmuch as it signaled God's accep­tance of the atonement and that sin had been provisionally put away. This was all a pattern, type, or shadow of "things to come" through Christ.

 

But those who would have the Law and its shadows completely fulfilled at the cross or at Pentecost are un­able to follow the sacrificial typology any further than the High Priest's en­trance into the "holy of holies." At that point the type and the antitype break down, if the sacrificial shadows of the Law have been fulfilled short of the "Second Appearing of Christ apart from sin" occurred at Pentecost.  If this is indeed the case, one must ask, Why was Christ left stranded in the tabernacle, leaving his congregation "eagerly waiting" for his appearing "apart from sin?"  Did Christ blunder at some point in making atone­ment? Was his sacrifice rejected of God?

 

To argue that Christ will yet come in our future tacitly affirms that the Old Tes­tament typical sacrificial system has not passed away. That system, with all that it foreshadowed, cannot be completely ful­filled until Christ, after having entered into the "holiest of all," appears the second time apart from sin to bless and to receive those eagerly waiting for him. A type stands until it is fulfilled by the antitype. Either Christ has appeared the second time, or the sacrificial system of the Law has not been fulfilled.

 

Paul said much about the Parousia of Christ as he assured King Agrippa that he was "saying no other things than those which the prophets and Moses said would come" (Acts 26:22).  But if Christ has not yet appeared the sec­ond time, then the prophets and Moses should be practiced today alongside of Christ until he fulfills "all things writ­ten."  This, however, would be contra­dictory to the facts of history and the testimony of the Holy Spirit.  In the context of the destruction of Jerusalem, Jesus said, "For these are the days of vengeance, that all things which are written may be fulfilled" (Luke 21:22).  If this did not encompass Christ's Parousia, then either Christ was mis­taken (which many scholars insist), or Moses and the prophets said nothing about his Second Coming.  In either case, the testimony of the Holy Spirit concerning "things to come" loses all credibility.  We believe, how­ever, that the Holy Spirit spoke the truth in Old Testament scriptures, and that the Spirit spoke the truth concerning the interpreta­tion and application of the Law and prophets with re­spect to Christ and his things to come in the age to come.  Nothing failed.  It all came to pass.

 

Christ connected his coming in conjunction with the fall of Jerusalem. He pointed out in Luke 17 that in the day when "he who is on the housetop" and "he who is in the field" must hastily flee from Jerusalem, then is "the day when the Son of Man is revealed" (vv.30, 31). Thus this would be the time when "all things written would be ful­filled" (Luke 21:22).  This framework of time and events blends perfectly with the priestly/sacrificial typology in Hebrews that culminates with the appearing of the High Priest from the tabernacle.  There is absolutely no change in context between the "Second Ap­pearing" of Christ in Hebrews 9:28 and his "soon, very soon coming" in 10:37 - "the Day" when they could see "approaching" (10:25).  On one side of the coin, the shadows of the Law were "ready to vanish away" (8:13), and on the other side, the "Sec­ond Appearing of Christ apart from sin" (9:28) was ready to occur—the type giving place to the antitype in consum­mated fulfillment.

 

Christ's Parousia emerges out of its biblical setting and end-time frame­work.  The testimony of the Holy Spirit is securely moored in "the last days" - the interim period for the changing of the ages. To appreciate the final things (both from the standpoint of what passes away and what is brought in) one must begin where the Spirit be­gan and be content to stop where the Spirit stopped.  The Spirit consistently and exclusively used the Old Testament scriptures in disclosing “the things to come” in and through Christ.

 

We have seen: (1) the eschatological character and time frame of the Spirit's work;  (2) the Spirit was received by those "in Christ" after he departed from the Old Covenant world and took up his new position "in the heav­ens;”  (3) the Spirit was sent to "disclose things to come," which were the things of Christ;  (4) the Spirit employed exclusively the Old Testament in disclosing the things to come under Christ;  (5) the things foreshadowed in the Law were inclusive of Christ's Sec­ond Appearing in his putting away sin;  (6) the Law with its typical designs could not be fulfilled short of Christ's Parousia at the consummation of the ages; and (7) Christ tied his coming and the fulfillment of "all things writ­ten" to the destruction of Jerusalem.

 

This marks the time frame of Christ's absence and of the Spirit's "two-sided" eschatological work—the passing of the Old and the coming of the New.

 

In the next article we will continue to explore the full dimensions of "the gift of the Holy Spirit" from the view­ point of the promise, the earnest, the firstfruits, and the unity of the Spirit, followed by a penetrating analysis of the Spirit’s work of transformation.

 

 

 

URL: http://www.presence.tv/cms/jrn-presenceofgod-09.php

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