Charismatic Theology of St. Luke, The: Trajectories from the Old Testament to Luke-Acts by Stronstad Roger

Author:Stronstad, Roger [Stronstad, Roger]
Language: eng
Format: epub
Tags: etc.), Spiritual Gifts—Biblical teaching, REL006100, Bible. N.T. Luke—Criticism (interpretation, Holy Spirit—Biblical teaching, REL079000, Glossolalia—Biblical teaching, Bible. N.T. Acts—Criticism (interpretation, REL006710
ISBN: 9781441240330
Publisher: Baker Publishing Group
Published: 2012-10-01T00:00:00+00:00

The Promise of Pentecost (Luke 24:49; Acts 1:5, 8)

Clothed with Power

Prior to his ascension Jesus instructed his disciples to wait in Jerusalem until they had received what his Father had promised. This was a promise that the disciples would be “clothed with power from on high” (Luke 24:49).

This word “clothed” normally describes the putting on or wearing of garments. John the Baptist, for example, wore clothing made of camel’s hair (Mark 1:6). The father of the returned prodigal son commanded, “Quickly bring out the best robe and put it on him” (Luke 15:22). When mocking Jesus after his trial the soldiers “dressed Him up in purple” (Mark 15:17). This was similar to the robe worn by Herod as he sat on his throne and addressed the crowd at Caesarea (Acts 12:21). The promise that the disciples would be clothed with power is a metaphor analogous to this usage: just as people are clothed with garments, so the disciples will be clothed with power.

In the Septuagint we find a remarkable correspondence between the terminology used by Jesus and several descriptions of the activity of the Spirit of God. Gideon (Judg. 6:34), Amasai (1 Chron. 12:18), and Zechariah the son of Jehoiada (2 Chron. 24:20) are clothed with, respectively, the Spirit of the Lord, the Spirit, and the Spirit of God. Of course, these terms are synonymous in their contexts and would have been equated with the Holy Spirit by the disciples.

This promise is consistent with the initial commissioning of the Twelve by Jesus (Luke 9:1–6). Having called the Twelve together, Jesus “gave them power and authority over all the demons and to heal diseases” (9:1). Through the exercise of this power the disciples became partners with Jesus in manifesting the kingdom of God—liberating captives from their bondage to the spirit world and restoring many others to health. The disciples, undoubtedly, would have understood this latter promise in the light of their earlier commissioning.

They also would have associated this promise of power with that display of power that had characterized the ministry of Jesus (Luke 4:14). It was a power that could be described in almost physical terms, as when Luke records, “And all the people were trying to touch Him, for power was coming from Him and healing them all” (6:19; cf. 8:46). The earlier gift of power (9:1–6), and the postresurrection reiteration of this gift, can only mean that the disciples, as it were apprentices, are equipped for continuing the ministry Jesus has inaugurated.

Baptized with the Spirit

John the Baptist contrasted his ministry with that of the coming Messiah: “As for me, I baptize you with water; . . . He will baptize you with the Holy Spirit and fire” (Luke 3:16). John’s harvest metaphor suggests that this will be both a baptism of blessing (“[he will] gather the wheat into His barn”) and of judgment (“he will burn up the chaff with unquenchable fire”) (3:17). As the ministry of Jesus unfolds, however, judgment precedes blessing. Echoing John’s warning, Jesus says,

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