Lesson 281 - Senior

Memory Verse

"Behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high”  (Luke 24:49).

Cross References

I The Baptism of the Holy Ghost as a Third Experience

1. A third experience for Christian believers was promised by Christ before His death, [JHN:14:15-18], [JHN:14:26]; [JHN:15:26-27]; [JHN:16:7-15]; [LUK:11:13]; [LUK:24:49]; [ACT:1:4-8] cf. [MAT:3:11] and [JHN:1:33].

2. Old Testament prophets had also prophesied of the outpouring of the Holy Spirit, [MAT:13:17]; [1PE:1:9-12]; [JOE:2:21-29]; [ISA:32:15]; [ISA:59:20-21]; [EZE:36:25-27]; [EZE:39:27-29].

3. The three experiences were shown by Old Testament types as being for this Christian dispensation.

a. Three events on Mount Moriah, [GEN:22:1-18]; [1CH:21:18-27]; [2CH:5:1-14].

b. Three distinct places in the Tabernacle and Temple where God was worshiped, [EXO:40:17-35] cf. [HEB:9:1-12] and [HEB:10:9-22].

4. The baptism of the Holy Ghost can be received only by those who have been sanctified by a second application of the Blood, [HEB:12:14]; [HEB:13:11-12] cf. [LEV:4:1-12]; [LEV:6:24-30]; and [LEV:16:1-28]; [EPH:5:25-27]; [EZE:36:22-29].

II The Coming of the Comforter

1. The 120 disciples were all of one, proving they were sanctified men and women, [ACT:2:1]; [HEB:2:11]; [JHN:17:17-23]; [PS:133:1].

2. The Comforter came as promised by Jesus, [ACT:2:2-4].

3. Unmistakable and irrefutable evidence was given that this was the Holy Ghost – the promised Comforter, [ACT:2:5-13], [ACT:2:16]; [JOE:2:28-29].

4. Subsequent outpouring of the Holy Spirit brought the same evidence, [ACT:10:44-48]; [ACT:15:7-9]; [ACT:19:1-7]; [1CO:14:18], [1CO:14:22].

III The Spirit-Filled Apostle and His Sermon

1. Empowered with new authority and new spiritual strength, Peter took the initiative and preached to the assembled people, [ACT:2:14-15].

2. He made full proof of his ministry by using the Scriptures as his authority, [ACT:2:16-21]; [2TM:4:5]; [2PE:1:19-21].

3. Having presented the prophetic evidence, he preached about Jesus, [ACT:2:22-36]; [ACT:4:12]; [JHN:10:7-9].

IV The Effects of the Outpouring of the Holy Spirit on Those Who Listened

1. Christ's promise was fulfilled and new power was given the Apostles, [ACT:1:8]; [ACT:2:37], [ACT:2:43]; [ACT:4:13], [ACT:4:33]; [ACT:6:10].

2. Peter's convincing answer includes a marvellous promise to us who live in the time of the Latter Rain, [ACT:2:38-40].

3. The great evidence of the baptism of the Holy Ghost was the signs that followed the ministry of those who were thus baptized, [ACT:2:41-47]; [MAK:16:15-18].

Notes

All real Christians of today have a glorious privilege, whether they are fully aware of that fact or not. We are living in the dispensation of the Holy Ghost –- the Church Age. This is the time when the fullness of definite experiential blessings is being given to those who "come boldly unto the throne of grace.” This is the time looked forward to with wonderment and anticipation by the Old Testament prophets. This is the time in which transpire the events that angels desire to look into. This is the time when we can see, and know, and be able to receive, the things that many righteous men of old have desired to see, to know, and to receive.

No wonder Jesus said that he that is least in this dispensation of the Kingdom is greater than even the greatest of Old Testament times! Jesus did not mean that we are greater in holiness, or righteousness, or essential godliness, because all that we are -– and all that they were -– is through the grace of God manifested in Christ Jesus. Jesus meant that we are greater in position, in responsibilities, in official call, and in our dispensational relationship especially as concerns His second coming.

The Fullness of Experiential Blessings

Because of the changes that come through the years, the words of a language sometimes assume different meanings, or their connotations may suggest a new significance. In years past, we used the word experimental when referring to definite experiences, such as the glorious works of justification and entire sanctification. The meaning of that word was different than the accepted meaning now. We then referred to the definite works of grace that God provides for His people as experimental religion. But this meaning of the word has become somewhat changed through modern usage and the tendency of man to base his hopes and faith on finite reasoning and earthly theories. Today men experiment with, instead of experience, the mercy and grace of God; and because of this, experimental religion is no longer thought of as being an actual possession of a vital assurance of God's saving grace, cleansing power, or energizing Spirit. We prefer to use the term experiential religion instead of experimental religion, because that which God has to give -– and which He does give -– is no experiment. It is an experience, a vital assurance, a living knowledge, and a firm foundation.

Men in the old dispensation had this vital experiential knowledge of sins forgiven and hearts cleansed. They were justified and sanctified, through the efficacy of the Perfect Sacrifice that was yet to be offered, by looking forward to the Cross through faith which God planted in their hearts. A study of their lives, of the Biblical commendations made of them, and of their heart-cries that found satisfaction in the mercy and grace of God, shows us that they received a salvation from sin that was not different from ours. They have been cited in the New Testament as examples of faith and godliness [ACT:2:29-30]; [ACT:28:25]; [2PE:1:21]; [HEB:11:1-40]). It is, therefore, very obvious that when Jesus promised the Comforter, and when He stated that that Comforter had not yet come and could not come unless He (Jesus) ascended to Heaven, He as not speaking of either one of the two works of grace that Old Testament men and women had received from the very beginning. The baptism of the Holy Ghost could not possibly be the experience of entire sanctification, as some teach, for men were sanctified in the old dispensation. The Comforter had not yet come and would not -– in fact, could not -– come upon believers unless Jesus ascended into Heaven.

Mary, the mother of Jesus, was a sanctified woman, Yet Mary was one of those who tarried and received the Comforter [ACT:1:14]). We read that sanctification makes us one with each other and one with God [JHN:17:21], [JHN:17:23]; [HEB:2:11]). And we read also that the 120 who received the promise of the Father were all of one [ACT:2:1]). No other construction can honestly be put on this verse but that the 120 were sanctified wholly.

Jesus' prayer for the sanctification of His disciples had been answered prior to the Day of Pentecost. They were all of one accord on that day! The holy, sanctified mother of Jesus was in one accord with the restored Apostle who had, only a few days before, denied his Lord. The former doubter was in one accord with the former aspirants to positions of honour in Jesus' Kingdom. The former despised collector of customs was in one accord with the one whom we might call the first evangelist among the disciples -– the man who told the good news of Christ's coming to his future co-labourer in the Church of Christ.

These were all of one accord! And it was upon these that the Holy Ghost fell! Nothing but a complete work of cleansing could bring about such oneness. It is impossible for sanctified and unsanctified people to be with one accord. They all must have the second work of grace wrought out in their lives for that condition to exist.

It is easy to see, then, that when we speak of the fullness of definite experiential blessings, we are speaking of three great and necessary experiences. First, we must be pardoned from our sins in order to be adopted into the family of God. Second, we must be sanctified by the second application of the Blood in order to have restored to us the lost image of God, which we see in Scripture to be righteousness and true holiness. And, finally, since all Old Testament people could have received these two experiences, and it is plain that the 120 in the Upper Room received another definite experience promised by Jesus, and prophesied by the Old Testament prophets as being only for this dispensation, we see that there is a third, definite experience for us. This third great and wonderful experience is the receiving of the Comforter, the Holy Ghost, spoken of by Jesus [JHN:14:15-18], [JHN:14:26]; [JHN:16:7-15]). It is the baptism of the Holy Ghost and fire spoken of by John the Baptist [MAT:3:11]).

The Baptism of the Holy Ghost and Fire

When Jesus left His disciples He told them that the Comfort would come to lead them into all truth, to empower them for service, and to reprove the world of sin, of righteousness, and of judgment to come. All this has been, and is being, accomplished. Jesus' prayer for the sanctification of His disciples was answered and His promise to send the Holy Spirit was fulfilled.

The 120 were not told how the Spirit would manifest Himself. Neither are we told exactly how He will come, how He will manifest Himself, or all that He will do with us, in us, or through us, when we are baptized by Him. But there was no doubt in the minds of the 120, or in the minds of those who stood by, when the Spirit did come. The Spirit does not always manifest Himself in the same way, we have said, but there are some things which He always has done and which He always will do. It is important that we examine the Word of God to see what these essential things are.

In the first place, the Comforter is to give us power for service. He also will furnish leadership for us. The Holy Spirit will lead us into all truth. He will bring all things to our remembrance. When we are baptized with the Holy Ghost we find that He comes into us, while previously He has only been with us. He will make us witnesses for Christ and send us out to spread the Gospel. Most so-called Christians freely admit all these things today. But this is not all that He does, nor are these all the evidences that He gives when He baptizes the believer.

There were other signs and evidences present at the original outpouring of the Early Rain. And opponents of the clear teachings of the Word of God argue that if any of these are to be considered necessary today we must look upon all of them in the same way. It is only natural to assume that on that great day of dispensational importance, when the Old passed away and the New began in all its experiential fullness, great manifestations could be expected. It might even be hard to imagine, when one considers how important that day really was, why more manifestation was not given. The Promise was being fulfilled. The Comforter had come. The long, long night had passed and the fullness of the blessing was being given. Yes, thee were manifestations and signs then that were never repeated. And well there might be when one considers the importance of the day and the greatness of the event.

But let us consider these signs and the evidences. There was a rushing mighty wind. And have we not felt, by our spiritual natures, that same rushing mighty wind when the Spirit of God comes into the midst of a tarrying group to fill and empower someone for service in the vineyard of the Lord? The sound may not be as apparent to the natural ear now, but the actual work of the Spirit is the same. All the things that God said would be done in and for the seeker are being done now the same as then.

There appeared "cloven tongues like as of fire, and it sat upon each of them” in the original outpouring of the Early Rain; and this, too, has been accomplished in a spiritual sense in the times of the Latter Rain. The visible flames have not necessarily been given since the original outpouring, but the work of the Holy Spirit and the evidences that He has promised are the same now as then.

It is over the one remaining evidence that much discussion has arisen that has caused doubts in the minds of some. But there should be no questioning. There need be no doubts. The Bible states that the 120 were all filled with the Holy Ghost, but many people do not want to admit the rest of the sentence. It says that they all "began to speak with other tongues, as the Spirit gave them utterance.”

Did this sign pass away? Was this evidence only for that early day of the Church Age? Some of the signs were only for that initial Day of Pentecost, we agree, and it is plain to see that these were never given after that original day! They were all filled with the Holy Ghost; and that promise is for us today as well as for them. In addition, they all spake with other tongues as the Spirit gave them utterance. This evidence is not reserved for that day alone but is for us today also. It is the Bible evidence of the baptism of the Holy Ghost and fire. It is the final seal of the Holy Spirit that proves that the work is done. Everyone who receives this gift of power will find that the Spirit of God takes their lips and tongues, and words of praise are uttered, not in a language that is known to the recipient but in an actual language, which could be, and often is, known to someone nearby.

It is emphatically not a gibberish of unintelligible mutterings. It is absolutely not an uncontrolled emotional display or nervous reaction. It is not a speaking in a tongue unknown to the earth. It is a definite language that could readily be, and has been many times, understood by people of that nationality if they were present. It is a coherent, intelligent utterance from the mind of God, voiced by the Holy Spirit through the lips of clay. It is not something that grieves the spiritual sensibilities of those present, but is a commandeering of the physical facilities of the recipient to such an extent that all present are blessed, edified, and refreshed by the Spirit.

Was this Bible evidence manifested at any other time? Yes. When the household of Cornelius received the Holy Ghost about eight years after the Day of Pentecost, they spoke with tongues and magnified God [ACT:10:44-48]; [ACT:15:7-9]). Paul went to Ephesus 23 years after that original out-pouring, "and they spake with tongues” [ACT:19:1-7]). There was no "rushing mighty wind” or "cloven tongues like as of fire” recorded as being present at either of these two occasions, but God gave them the speaking with tongues as the Bible evidence of the completed work of the baptism of the Holy Spirit. He did not reserve this manifestation of the Spirit to the original outpouring of the Spirit but gave it at the two above-mentioned incidents, to say nothing of the thousands of subsequent outpourings in the years of Church history.

The Latter Rain

When Peter preached his memorable sermon on the Day of Pentecost, he quoted Joel's prophetic words concerning that great dispensational event. Examine carefully the content of his message, and notice that the quoted only part of the prophecy. One of Peter's final statements was that "the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.” Therefore, under no condition can this prophecy, or the giving of the Holy Spirit as it was given on the Day of Pentecost, be limited to the times of the early Church. The promise is to "as many as the Lord our God shall call”; it is to those who "are afar off.” That prophetic promise includes us. Therefore, if we are walking in the fullness of the Gospel light -– seeking for the fullness of definite experiential blessings -– we, too, will receive the baptism of the Holy Ghost.

Then will we, too, speak in tongues as the Spirit gives utterance? Emphatically, yes! God's power, His Plan, His Word, and His promises are the same yesterday, today, and forever. The speaking with tongues as the Spirit gives utterance is a Bible evidence of the completed work. It is necessary as an evidence today, the same as on the original day and on the successive outpourings which are recorded for us.

Since Peter's use of the prophecy by Joel mainly concerned the outpouring on the Day of Pentecost, it is necessary to turn to the original prophecy to see all the things that apply to us. Joel tells us that there were to be two general outpourings, one to be like the early natural rain in Palestine and the other like the latter rain near the harvest time. The early rain in Palestine was to start the growth of the grain, and the latter rain was to bring it to its full ripeness. So the outpouring of the Holy Spirit would be. The Early Rain would be for the establishing of the Church in this new dispensation -– at the beginning of its growth. The Later Rain would be to bring that Church to its final stage of harvest perfection.

Notice the other things Joel mentions in connection with these outpourings. The time of the Former Rain was not specified, but that of the Latter Rain is definitely stated as taking place in the first month of the Jewish year. And the period of this earth's history in which this specific year comes is stated as being the time of the end!

One might say that these prophecies concern Israel alone and that the prophecies of the Latter Rain would apply only to them at the time of their restoration, were it not that the Apostle also said that this great experience was for those who were afar off, whom the Lord would call. The Jews were never considered as being "afar off.” This classification was reserved for the Gentiles, who were also spoken of as being "far hence,” "outside,” "strangers,” and "wild olive branches.” It is true that this prophetic statement has a double meaning. We do not mean that those who were considered "afar off” are only the Gentiles of that age, and that that particular phrase does not refer to those Christian believers who are "afar off” in point of time -– those who seek for the baptism during the time of the Latter Rain. It applies to both of these classes of believers.

The things God said He would do at each of these outpourings certainly include the speaking with tongues as the Spirit gives utterance. "All flesh” -– Jews and Gentiles -– were to receive it; and to this is added, "Your sons and your daughters shall prophesy.” That, this reference is sufficient authority for the miraculous speaking in tongues today is indicated by the likewise miraculous character of the other things that God promised would be present. Dreams and visions were to be given; and the fact that these were not to be present in every case where the Holy Spirit was given is also obvious, for dreams were to be given to some and visions to others.

In the month of April, 1906, the first month of the Jewish religious year, in the city of Los Angeles -– and almost simultaneously in many other parts of the world -– the Holy Spirit was again poured out upon the wholly sanctified who were tarrying for the promise of the Father. Joel's prophecy was fulfilled to the very month; and the same evidences given by the Holy Spirit were present at that initial outpouring of the Latter Rain as were present at all the recorded outpourings in the days of the Apostles. Those who were baptized had been previously sanctified. The Holy Spirit gave them power for service when it came upon them: the lips that were formerly reticent became active instruments for the defence of the Faith, and the timid, retiring disciples became fearless men and women of God. They spoke in other tongues as the Spirit gave utterance, the same as in the three Biblically recorded instances. And once again the disciples went forth to spread the Gospel, through the entire world, empowered with the Spirit and led by the Holy Comforter.

There is nothing in the heart of a sincere seeker after righteousness that wants to limit or deny any phase of God's work in the hearts of men. Those, who "hunger and thirst after righteousness”, are eager to receive all that God has for them. If there is a doubt in the mind of some, due to their ignorance or prejudicial background, that doubt is soon dispelled by the faithful Holy Spirit, who has promised to lead us into all Truth. He is in the world today and he will lead those who want to be led. He is with all those whose heart is turned Heavenward; and when He comes into their heart in the definite fullness of the experiential blessing, He no longer is only with them, but He comes to them in a new relationship. From then on, as long as they stay true to God, He is in them. And one of the signs of His abiding presence is the fact that when He came in He spoke through their lips in a language that they did not know.

Questions

1. Upon what occasions did Christ promise the Comforter? Quote as many of those promises as you can.

2. What Old Testament prophecies were given concerning the outpouring of the Holy Ghost?

3. Tell how the three experiences were shown in Old Testament types.

4. What is the Scriptural proof for our statements that the person seeking the baptism of the Holy Ghost must first be sanctified?

5. See how many similarities you can find between the accounts of the dedication of Solomon's Temple and the descent of the Holy Ghost in the Upper Room.

6. What is the Bible evidence of the baptism of the Holy Ghost? Was this evidence given at subsequent outpourings in Apostolic times? Was it given at the first outpouring of the Latter Rain? Is it being given to those who receive the baptism of the Holy Ghost today?

7. Quote [HEB:13:8] and tell what relation this passage has with the Bible evidence of the baptism of the Holy Ghost today.

8. What effect did the receiving of this wonderful experience have upon the ministry of the Apostles? Contrast the lives of different ones of the Apostles before and after they had received the baptism.

9. What does it mean to make full proof of one's ministry?

10. Memorize and quote the promise made concerning us who live in the time of the end, as given in [ACT:2:39].