In Acts there are a total of 31 accounts relating to Christian conversion and of people becoming Christians. The greatest majority of these are not full descriptions of the event, merely general statements that conversion had occurred. In only a few instances is the complete and specific description recorded in which details of the events accompanying such conversion experiences reported. The Acts record is not therefore a complete dossier or biography of every significant Christian conversion during the establishment of the N.T. era. The document simply reports a selection of events, by way of illustration, in response to the enquiries of Theophilus, as given by Luke.

In 20 instances the hearing of the Gospel is nominated as preliminary to conversion (eg Rom. 10:14-17) and in only 14 are we told that believing (in Jesus) was a primary requirement or that they had already believed (Acts 2:44, 4:4, 5:14, 6:7, 8:12, 8:37, 9:42, 13:39, 16:31-34, 17:12, 17:34, 18:8, 19:18).

In nine instances is baptism recorded: Acts 2:41, 8:12-13, 8:36-38, 9:18. 10:47, 16:15, 16:33, 18:8, 19:5.

In only five instances is any description given of the receiving of the Holy Spirit and the manifestations that accompanied such an experience -- Acts 2:1-4, 8:17-18, 9:17 (1 Cor. 14:18), 10:45, 46 and 19:6.

Out of the total of 31 accounts of conversion a mere four relate that repentance was demanded of the hearers -- Acts 2:38, 3:19, 17:30, 26;20.

The implication deduced from this analysis is that the authority of any one aspect of the Gospel does not depend on the frequency with which an event, declaration or command is repeated. Where God inspires the record and speaks thus through Scripture, if only once, that is the end of the matter.* E.G. The ordinance or sacrament of the Lord's Supper (1 Cor. 11) is mentioned but once in the 21 letters of the New Testament.

Since the epistles of the New Testament are all written to Christian (Spirit-filled) saints in Christ assembling Churches (EKKLESIA of God) we are not likely to find any detailed descriptions of their reception of the Holy Spirit. This event is taken-as read, i.e. it is assumed or known directly to have taken place by the authors of the various letters. Only reminders (recollections) of such event are related, eg. 2 Tim. 1:6. Titus 3:5-7, 1 Thess. 5:19, 20,

Our attention therefore is directed to the events recorded in Acts, commencing with the initial outpouring of the Holy Spirit on the occasion of the first Christian Pentecost.

With the exception of the manifestations associated with the reception of the Spirit by the Samaritans, the one clear event recorded in association with the baptism of the Holy Spirit was the evidence of the believer's speaking in "tongues". This sign was indeed in direct confirmation of prophecies spoken by Jesus prior to His ascension to Glory (Mark 16:16). "They shall speak in new (KAINOS) tongues"; meaning absolutely new to the speakers.

It is this experience that introduces such manifold controversy in this 20th century, when such an event is being recorded in heretofore unprecedented regularity.

In Mark 16 Jesus nominated five signs that would follow them that believed - no time limit is here set -- rather, as Jesus had previously declared, "Heaven and earth will pass away but My words will never pass away" (Luke 21:33).

In Luke's account of Holy Spirit happenings in Acts, four examples of Jesus' promised signs are given; namely -- casting out devils or evil spirits; speaking in new tongues; picking up snakes without harm; and healing the sick (see Acts 5:16, 8:7, 16:15, 28:3-5, 8).

Only one of these signs (speaking in tongues) is uniquely linked with receiving the Holy Spirit. This sign moreover, is not mentioned in Acts independently of the baptism in the Holy Spirit. I am convinced that the 120 on the day of Pentecost were almost as amazed as those who over- heard, when the faithful followers of Jesus started. to "speak in tongues."

The fact that this miraculous sign is only mentioned three times in Acts is of no great significance since (as stated above) the authority of God's word does not depend on the frequency with which a matter is repeated. It is clearly a positive observation and no quantity of absent evidence can swamp such observation. When God speaks, if only once, the matter is conclusive.

According to civil law and above all God's law, no agreement between man is binding unless witnessed by more than one man (cf. Numbers 35:30, Deut. 17:6, 19:15, Matt. 18:16, 2 Cor. 13:1, 1 Tim. 5:19; see e.g. Jer. 32:10, 44). Similarly, when God enters into covenant agreement (contract or transaction) with any individual He (God) makes certain that His "signature" (or seal,

cf. Eph. 1:13, 14), i.e. the Holy Spirit is witnessed (see John 1:31-34). On the day of Pentecost such was the witness of that miraculous event that 3000 souls were baptized and added to the number of the disciples.

Complementary with the sign of "tongues" are the reports in Scripture that the message was attended and confirmed by signs and wonders (Mark 16;20, Gal. 3:5, 1 Thess. 1.5, Heb. 2:3, 4; 1 Cor. 1:6, 2:4; Rom. 15:19; 2 Cor. 12:12).

The diversification of language and the sign of "tongues" in Scripture is a declaration of the judgment of God on an unbelieving people (1 Cor. 14:22, Is, 28:11, Jer. 5:15, Gen. 11, Zeph. 3:9, Deut. 28:49). Judgment such as this certainly made a clear impression on the minds of the assembled crowd at Pentecost. "Men and brethren what shall we do?" (Acts 2:37.)

JOY IN SAMARIA

The next major record of the baptism of the Holy Spirit occurs with the Samaritans who were baptised (in water) by Philip. The intriguing feature about these people is: "How was it known that they had not received the Holy Spirit?" Apparently Philip did not conclude, as many would amongst the "churched" of today, "They have been baptised, therefore they have, must have, received the Spirit"; "they don't know it yet but they must accept this 'fact' (?) by faith"; "they must just accept that they have it!" or there are some who might say that "they will gradually become aware that they have the Spirit of God." We know that there was much joy in that city of Samaria (Acts 8:8). This, however, was certainly not taken to have been the sign that the Holy Spirit had been given. (N.B. This was a natural joy, not to be confused with the fruit of the Spirit JOY (Gal. 5:22) which originates as a result of the gift of the Spirit.) The plain statement of Scripture is that the Holy Spirit had not yet fallen on any of them (Acts 8:16). In the New Testament the gift of the Holy Spirit was never a gradual process. He comes suddenly (Acts 2:2-4) almost unexpectedly, as he "fell on them" in Acts 10:44, 11:15 and "came upon" in Acts 19:6, clearly imply, Salvation does not creep up or into a person, it occurs suddenly! A person is suddenly "born again", a new creation, "born from above".

How can the expression "the Holy Spirit had not yet fallen on them" be explained if there was (and is) some mystic infilling of which only the believer was aware? The only possible explanation is that such a conclusion was made because of the absence of any personal, external and supernatural manifestation. These baptized "believers" just did not express the extraordinary signs that was/were expected to follow the infilling baptism in/by the Holy Spirit. No one seems to have been content to conclude, "Perhaps these Samaritans received the Spirit 'quietly and unconsciously'." In any event news reached back to the Apostles regarding the "wonders and healings" resulting from the ministry of Philip. Peter and John learned that the Samaritans had welcomed and received the word (the Gospel) preached by Philip but as yet the Holy Spirit had not been given. Thus after journeying to Samaria and being introduced to these Samaritan "believers" Peter and John first prayed, then laid hands on them and the Samaritans there and then (suddenly) received the Holy Spirit. The impact of the Spirit's reception was certainly no vague happening for Simon -- the magician (Simon -- the Great as he no doubt was known -- Acts 8:9, 10) saw* that the Spirit was given with the laying on of hands and demanded to purchase this extraordinary power with money (Acts 8:18).

*Sometimes given as THEASAMENOS suggesting Simon's eyes literally "popped out of his head".

These "believers" could not possibly have accepted a "doctrine" of the Holy Spirit which taught that He was received automatically with (or at) baptism, much less by simply "believing".

We are not told specifically whether or not the events witnessed on this occasion were identical with those of/at Pentecost. One impression of this`record is that it appears as an illustration of the difference between true (repentant) and false Christianity. Simon, we are told, had conceded to the outward forms (including baptism) but obviously lacked the contrition (repentance) of heart (cf. Ps. 44:21, 1 Sam. 16;7, Jer. 17: 9, 10). He therefore did not receive power but condemnation (cf. also 2 Tim. 3:5, Titus 1:16, Is. 29:13). Simon had not fulfilled the conditions of Acts 2:38,

THE CONVERSION OF PAUL

Acts 9:1-19, 22:16; 1 Cor. 14:18.

On the road to Damascus Paul was arrested by a blinding light, he recognised a voice which he rightly attributed to be that of Jesus the Christ, whom he had, up to this time, been furiously persecuting. Paul, blinded, was led to the house of Judas (9:11) and soon received the anointing and healing of the Lord with the laying on of the hands of an inconspicuous "layman," Ananias.

As with the laying on of Ananias' hands brought an end to Paul's (Saul's) physical blindness his reception of the Holy Spirit illuminated his spiritual blindness (see 2 Cor. 3:14, 16; Is. 9:2; Rom. 11:7). His three days of blindness is no doubt of special symbolism, for conversion (turning from the old to the new life) is frequently thought of as bringing sight to the spiritually blind (e.g. John 9:39-41; Acts 26:18; 2 Cor. 4:4-6; Heb. 6:4, 10:32).

Paul's conversion was complete when he was baptised, called on Jesus as Lord (9:11, 22:16), i.e., he prayed (N.B. Luke 11:13), was filled with the Holy Spirit and as recorded in 1 Cor. 14:18, spoke in tongues.

Immediately following his baptism in the spirit, Paul preaches in Damascus testifying that Jesus was the Christ (the anointed and anointer in the Holy Spirit). He proudly acclaimed, "I am not ashamed of the Gospel of Christ (the anointing) (Rom. 1:16); i.e., he went into the very synagogues to which he had received letters accrediting him to destroy "the followers of the way."

How much easier it would have been for him to have begun his Christian witness somewhere else, where he was not yet known (see Acts 9:14-22; Gal. 1:10-23).

CORNELIUS AND HIS HOUSEHOLD

(About 10 years after Pentecost) Acts 10:1-48, 11:1-18,

Cornelius was a God-fearing Roman officer whose prayers, piety and charity were "acceptable to God" (10:4, 31), By modern standards he would be regarded as a good upstanding "Christian" gentleman. (God had so much more for this man and his household just as He still has much more for those who feel they are themselves God-fearing, loving and charitable.)

Cornelius welcomed Peter into his household and all gave attention to the message of the Gospel (the Good News that Jesus is the Christ). Immediately (i.e., suddenly), when explanation was given (and accepted) that Jesus (of Nazareth) was the Christ, the Holy Spirit fell on all who were listening to the message (N.B. Rom. 10:17). They spoke in tongues and extolled and magnified the Lord (10:44-46).

Peter, who had already been prepared to receive Cornelius as a friend -- even at the first :10:26, 34, 35) -- now recognised Cornelius and his household (family, friends and servants) as Christians, because the Spirit was Poured out "as at the beginning" (11:15, 16, 15:8, 9). God here gave the same Gift (again), the same promised gift of the Holy Spirit (11:17),

There is no mention of Peter telling his assembled audience anything concerning the gift of the Spirit (2.38). He may well have done. The account here simply states that He reported the story of Jesus of Nazareth, His death, resurrection, belief and forgiveness of sins (10:36-43).

At the right time, when the hearts of the assembled household reached out in faith, in response to the hearing of the Gospel (Rom.10:17) they all received God's response -- the Holy Spirit (11:17, 15:8-9). The attendant sign (speaking in tongues) was not as many endeavour to claim, simply to avouch a special acceptance of the Gentiles. This was a reminder to the "stiff necked" Judeans of the "circumcision party" (11:2), a reminder to expand their witness and testimony (15:10). Peter's correction of the unfaithful Judeans may well have been, "No man ever found happiness or liberty under law, so why then insist on such requirement where God's acceptance (by the giving of the Holy Spirit) is free to all?"

In this account the parallel between Pentecost and Cornelius' household is referred to four times in six verses which cover Peter's narration of the event (10:47, 11:15, 17, 15:8). It is the same faith, the same Holy Spirit, the same baptism of the Spirit, the same outpouring, the same visible (hearing and seeing, this is that) manifestation and the same resultant extolling, glorifying, magnifying of the Lord, It is the like gift which is recognised as that which brings repentance unto LIFE (Acts 11:18)-- salvation and eternal life !!

The testimony of Acts also states that, immediately following the persecution which followed Stephen's martyrdom (i.e. about 3 1/2 years after Pentecost and over six years before the outpouring of the Spirit at Caesarea), the gospel spread abroad (Phoenicea, Cyprus, etc.) and was preached to the Greeks in Antioch. It was Barnabas who was sent to inquire about the happenings which had filtered back to Jerusalem. Barnabas went to Antioch and "observed what grace God was bestowing on them" there. Paul during this time was also proclaiming the Gospel abroad (see Acts 8:4, 11:19-23; Gal. 1:21; Acts 15:12). Barnabas was glad at what he saw ! Paul declared the word of the Lord in Syria and Cilicia (Antioch and Tarsus) before he was known to the Apostles in Jerusalem (Gal. 1:22); except for Peter and James. As a result of the evidences seen by Barnabas at Antioch Paul was called from Tarsus (about A.D. 40-42) to continue his missionary enterprise. Both Barnabas and Paul remained in Antioch for over a year. It was here that the "disciples (taught or trained ones) were first called Christians (A.D. 40). It would seem that while all this was happening Peter was proclaiming the word in and around Joppa, where he stayed a "considerable time" with one Simon a tanner (Acts 9:43).

THE TWELVE AT EPHESUS

Acts 19:1-7.

Paul's encounter with the 12 at Ephesus occurred some 24 years after Pentecost soon after the commencement of his third missionary journey. He was by this time well acquainted with the qualifying characteristics of the Christian and the behaviour of the Churches which he visited.

Paul -- converted by being baptized and filled with the Spirit, first preached Christ in Damascus (A.D. 33) (Acts 9:20-22), visited Arabia (Gal. 1:17), back to Damascus for up to three years (Gal. 1:18), made a brief visit down to Jerusalem (15 days), where he sees Peter and James (Gal. 1:18; Acts 9:26) (A.D. 37-38). He then returns to Antioch (Syria) and to Tarsus (Cilicia) (Gal. 1:21, Acts 9:30), is called back to Antioch from Tarsus by Barnabas, thence down to Jerusalem with contributions for the Churches in Judea (Acts 11:28-30) (i.e., his 2nd visit about A.D. 42).

Paul commenced his first missionary journey, starting out from Antioch, around A.D. 46 (Acts 13:1-3) (some 16 years after Pentecost). On this occasion he travels through Cyprus and Galatia establishing various Churches (Acts 14: 1-3) and returns to Antioch (14:27). From Antioch back into Galatia (15:36-43), on a second missionary journey in company with Silas (15:40), meeting up with Timothy at Lystra (16:1-3). In Corinth (18:1-17) for at least 18 months (18:11), from whence he journeyed to Ephesus (18:18-21) for the first time. At Ephesus he commissions Priscilla and Aquilla to stay with the Church, meeting in their home (1 Cor. 16:19) (Acts 18:22, 27, "the brethren at Ephesus" N.B.). Meanwhile he returns down to Jerusalem (18:22). From here he returns back to Ephesus via Galatia and Phrygia. It is on this return visit to Ephesus, about A.D. 54, that he encounters the 12 disciples who knew nothing about the gift of the Holy Spirit. (It is of interest to note that between Acts 18:23 and 19:1 a journey of some 1500 miles is dismissed with hardly any detail.)

The 12 at Ephesus are described simply as disciples (of whom we are not told). They are not given the "title" the disciples (oi MATHETAI) as a distinguishing expression which is used in 29 out of 30 references to "oi mathetai" throughout the narrative of Acts. The address disciples -- is here used by Luke, perhaps to signify some "Christian" characteristics but who at the same time do not display the essential bearing of the disciples of "the way."

To Paul it was inconceivable that any who had committed themselves to baptism could be Christians and still be without the Spirit. In Paul's estimation these 12 were simply not Christians at all. His opening question is one of perplexed suspicion and surprise. "What sort of believers were they?" Instinctively he pinpoints the question which should show whether they were Christians or not. "Did you receive the Holy Spirit when (since'''') you believed?" In response to their negative reply Paul immediately expounds on the nature of their baptism of repentance (i.e. John's baptism) and that Jesus was the Christ.

Hearing this complete explanation of the Gospel; this group (of 12) responded (in faith). Whereupon they were again baptized, in the name of the Lord Jesus; received the Holy Spirit (with the laying on of Paul's hands), together with the attendant evidence of speaking in tongues and prophesying (i.e. forth telling and extolling the works of God).

The essential lack in the demeanour of these "believers," to Paul's experienced eye, was the obvious absence of the Spirit. These 12 were/are perhaps typical of men who were/are not far short, but not yet Christians (cf. Rom. 8:9). This group at Ephesus were not unlike Cornelius; one who feared God, knew God, was loving and charitable and showed many Christian virtues; he was searching for and was near to the Kingdom but was not yet a son, saint, of God (cf. Acts 10:1-4).

INCOMPLETE CHRISTIANITY MAY BE NEAR TO, BUT IT IS NOT CHRlSTIAN !

The parallel case of Apollos is quite illuminating. He was acquainted with the baptism of John (i.e, of repentance). [N.B., it is not likely that Apollos was a disciple of John, i.e. baptized by him, Apollos simply knew no other baptism save that inaugurated by John and continued by the disciples of Jesus (John 4:2); this is the "type" of baptism with which Apollos was familiar (acquainted or knew, as in Acts 18:25).] Apollos, too, required instruction in the "complete" gospel which he received from Priscilla and Aquilla (Acts 18:26). Even though he knew and could expound with accuracy the story of Jesus he was apparently unaware of the events following Pentecost and of the availability of the Holy Spirit to all. We are not told whether or not he was re-baptized, only that he was instructed by Priscilla and Aquilla and sent forth to Corinth by the brethren at Ephesus (18:27), where he expounded the "complete" Gospel of Christ.

It is quite possible that the 12 disciples at Ephesus may well have been followers of Apollos' earlier preaching before he was edified by Aquilla and Priscilla (18:24-26).

THE CHRISTIAN SAINTS AT CORINTH

Paul's letter (about AD56 from Ephesus 1 Cor. 16:8) to the saints at Corinth is an inexhaustible reservoir of Christian teaching; of instruction in Christian practice. Nowhere else in the New Testament do we find such a comprehensive outline of Christian discipline. It is a source of direction and inspiration to any and all born again saints of the Lord. Not only does Paul deal with the same problems that have a habit of recurring in any age, region or nation, but he also gives complete enlightenment for the regulation and behaviour of any (and every) gathering of the EKKLESIA (Church) of God; then, now and for the future. To such is this letter addressed, i.e. To the Church of God in Corinth and to all in every place who call on the name of the Lord Jesus Christ" (1 Cor, 1:2).

The previous discussion above, identifying the outpouring of the Spirit on the 12 at Ephesus (with the characteristic evidence of speaking in tongues) can rightly be nominated as the final description of such an incident reported in Acts. On the other hand, since the Church at Corinth was established prior to Paul's encounter with the Ephesian 12, attention should be given to the origin, presence and nature of the spiritual manifestations (including speaking in tongues) exhibited by the Corinthians and all to whom this letter was/is directed.

In this letter we read of party factions -- "I belong to Paul!" "I belong to Apollos" or "I belong to Cephas" -- 1 Cor. 1:12, 3:4 (signs of insipient denominationalism). It is therefore interesting at this stage to determine the paths by which the Gospel arrived and was accepted by various ones at Corinth:-

1. Though Paul

Stephen's martyrdom -- Saul (Paul) on the Damascus road; received the Holy Spirit through the ministry of one Ananias; arrived and stayed in Corinth for 18 months. Acts 18:11.

2. Through Apollos

From Aquilla and Priscilla at Ephesus; these two saints in the Lord were at Corinth even before Paul. Acts 18:2.

3. Peter (Cephas)

1 Cor. 1:12, 3:4, 22; 9:5. There is no clear reference that Peter himself ever entered Corinth, his "converts" evidently came to this city,

The expression "I planted, Apollos watered" may imply that Apollos merely built up the Church.

Silas and Timothy met Paul at Corinth and (it would appear) stayed, while he journeyed over to Ephesus with Priscilla and Aquilla. Acts 18:5, 18.

The Church at Corinth lacked no spiritual gift (1 Cor.l:5-7) -- the CHARISMA of God ! This is an expression that is used quite interchangeably in respect to salvation also (see e.g. Rom. 5:15) or of the gift of the Spirit (1 Cor. 12:4; 1 Tim. 4;14; 2 Tim. 1:6); eternal life (Rom. 6:23) and as Peter explains, "every man (Christian) hath received the gift" (1 Pet. 4:10).

CHARIS -- gift and PNEUMA -- spirit, overlap continually in the New Testament in such a way as to express the sense of a clear "concrete" gift of God manifest (visibly recognised) in CHARISMATIS; compare for example Eph. 4:7, Rom. 5:5, Titus 3:6, where the Spirit was poured out (EKCHUN0) as in Acts 2:17, 18, 33; 10:45.

The operation of these spiritual gifts or endowments at Corinth left much to be desired. Paul's letter therefore is a commandment from the Lord (1 Cor. 14:37) for the correct functioning of such endowments in the worship of the Church, i.e., according to the wishes of the Lord Jesus Christ (John 4:23, 24).

Who would dare to deny that the greatest need in the "church" of this present age, is the "key" to the victorious and radiant, overcoming life and witness expressed by the Christians of the New Testament. This "key" is the Spirit of God -- the same Spirit which enlivened the saints at Pentecost, converted Paul, transformed the Samaritans and illuminated the 12 at Ephesus.

GOD COMMANDS !

"Be filled (PLEROUSTHE - plural) with the Spirit every one of you!" (Eph. 5:18).

'With all the fullness of God!" (Eph:3:19) (cf. the same expression in Acts 2:4, 4:8, 4:31, 13:9).

"If we live in the Spirit, let us also walk in the Spirit" (Gal. 5:25).

"For as many as are led by the Spirit of God are sons of God" (Rom, 8:14).

"Such are they that walk not after the flesh but after the Spirit" (Rom. 8:4).

'Therefore quench not (I Thess. 5:19) nor grieve the Holy Spirit (PNEUMA HAGION) whereby ye were sealed until the day of redemption" (Eph. 4:30; N.B. Eph. 1:13).

Sealed -- a one event in time; once and for all action; in being marked as one of God's own People (HAGIOS).

Sealed: a recognizable event, as e.g. in 1 Tim. 4.14; 2 Tim, 1:16 received with the laying an of hands, as in Ads 8 and 19.

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