The Pentecostal Miracle

by. Rev. Geoffrey H. Howard

The Pentecostal miracle occurred when the apostles were filled with the Holy Spirit just seven weeks after the Lord's crucifixion. They were together in a certain house in Jerusalem when the incident transpired. It is related in these words: "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them, and they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance." (Acts 2: 2-4) Although this description occurs in the Book of Acts, one of the non-canonical books of the Bible, prophecy concerning the future giving of the Holy Spirit was given by the Lord. The four Gospels bear ample testimony to that.

This particular miracle is seldom mentioned in the New Church. It is however very well known in the Christian Church. Whitsunday, or Pentecost as it is sometimes called, is a festival of the Christian Church. It is commemorative of this very thing - the descent of the Holy Spirit upon the apostles. The fact that it is alluded to in several Gospel references makes it worthy of consideration and thought within the New Church.

As with all other inquiries we turn to the Writings to see what light their teachings cast on this subject. At the outset we must concede that this occurrence constituted a Divine miracle. Like so many miracles before and during the Lord's time, Pentecost at first sounds like a strange and singular happening. Yet there is every reason to believe that the record is a faithful and sincere chronicle of what transpired. We ask ourselves: what was the nature of the Pentecostal miracle? What is its significance? In speaking to these questions let us first draw something of the background of Pentecost.

Before the time of the Lord, Pentecost was the name given to the second of the three great feasts of the Jewish Church. These feasts were to be observed annually by every Jewish male. Three times in the year he was required to appear before the Lord His God at the national sanctuary. (See Exodus 34: 23) The first of the three annual feasts was the Passover, or the Feast of Unleavened Bread, held in the spring of the year. It commemorated the liberation of the Children of Israel from the Egyptian slavery in the days of Moses. In the Lord's thirty third year on earth He was crucified one day after the Passover.

The second feast observed in the Jewish Church was the Feast of Weeks, the Feast of First-fruits. It was held fifty days after the Feast of the Passover - hence its other name Pentecost. (See Leviticus 23: 15, 16) This festival commemorated the giving of the Decalogue to Moses on Mount Sinai. It was coincident with the time of this festival that the Holy Spirit descended upon the apostles seven weeks, or fifty days, after that eventful Passover.

The third Feast was the Feast of Ingathering, in the Fall of the year, but its significance is not pertinent to this study.

Let us review the sequence of events from the crucifixion to the day of Pentecost. The Lord was first seen in the resurrection by Mary Magdalene. That was on the third day after the crucifixion, the day following the Sabbath, or the first day of the week. Subsequently He was seen by the apostles and certain others on several occasions until the ascension forty days later. Immediately before His ascension the Lord gave one final charge to the eleven remaining apostles. His words were these: "And 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) It was to be just ten days later, at the time of the Pentecostal Feast, that the Holy Spirit would descend upon them and endue them "with power from on high."

While He was with them the Lord had instructed the disciples about the Holy Spirit. It was to be His internal presence with them after He had glorified His Human. "The Comforter, the Holy Spirit, whom the Father will send in My Name, He shall teach you all things, and bring to your remembrance, whatsoever I have said unto you." (John 14: 26) "I will not leave you comfortless: I will come to you." (John 14: 18) The Lord chose the twelve for the purpose of instructing them, that they might subsequently go forth to teach men of all nations. They were chosen by Him, they were taught by Him, and they were ordained by Him to become the first priests of the Christian Church. "Ye have not chosen Me, but I have chosen you, and ordained you.... And ye also shall bear witness because ye have been with Me from the beginning." (John 15: 16, 27) The descent of the Holy Spirit upon them on the day of Pentecost did in fact constitute their Divine ordination into the priestly function. The gift of the Holy Spirit was to become the Divine operation with them enabling them to see and comprehend the real spiritual significance of the truths which He had previously: taught them. After it was conferred they were to go "and teach all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit: teaching them to observe all things" as the Lord had commanded. (Matthew 28: 19, 20)

The operation of the Holy Spirit upon the apostles was actually a gradual process. The events of Pentecost were simply the manifestations of the fullness of its, operation with them. The fact that He could be seen by them in the resurrection was possible only by virtue of enlightenment from the Holy Spirit. Even on the eve of His resurrection, after they had recognized Him, and after He had reiterated His charge concerning their apostolic mission, it is said that "He breathed on them, and said unto them, Receive ye the Holy Spirit." (John 20: 22, 23) And further, shortly before the ascension it is recorded that the Lord opened "their understanding, that they might understand the Scriptures." (Luke 24: 45) That ability to understand the Scriptures could come only by way of enlightenment from the Holy Spirit. Thus it is revealed in the Writings "that the Divine energy, meant by the operation of the Holy Spirit, with the clergy especially, is enlightenment and instruction." (TCR 155)

On the day of the ascension The Lord gave the command that the apostles were to remain "in the city of Jerusalem," until the fulfillment of His promise concerning the Holy Spirit. After they had accompanied Him to Bethany and witnessed His ascent "up into heaven. . . . They worshipped Him, and returned to Jerusalem with great joy." (Luke 24: 51, 52) Ten days were to elapse until the Feast of Pentecost. It was during that period that the selection of a new apostle was made, one who "may take part of this ministry and apostleship, from which Judas by transgression fell." (Acts 1: 25) A necessary requirement was decided upon. The one to be chosen was to have been a witness to the resurrection. The choice fell between two. Lots were drawn and Matthias was chosen, "and he was numbered with the eleven apostles." (Acts 1: 26)

Then the day of the miracle drew nigh. The twelve "were all with one accord in one place." (Acts 2: 1) The house in which they were, became filled with a sound as of a mighty rushing wind from heaven. "And there appeared unto them cloven tongues like as of fire and it sat upon each of them. And they were filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance." (Acts 2 : 3, 4)

The miracle of Pentecost was vital in the establishment of the Christian Church and its ministry. No shadow of doubt could be left in the apostles' minds concerning the Divinity of the Lord and of the Divine authority of His teachings. Without this miracle these things could not have been fully accomplished with them. (See SDm 4724)

As we consider the nature of this miracle it is apparent that much of what is described took place in the spiritual world. However it also produced certain manifestations that were observable in the natural world. What is described concerning this miracle must be considered according to the universal laws by means of which all miracles were effected. They were not done "from causes summoned from nature. Miracles therefore are the effects of the Divine Omnipotence, and take place according to the influx of the spiritual into the natural world. . . . Such things as actually exist in the spiritual world are actually introduced into such things in the natural world as correspond." (Additions to TCR, No. 695: 2) With this particular miracle the things in the natural world that corresponded, thus permitting the influx of the Holy Spirit, were the states of mind of the apostles. They had seen the Lord on earth. They had received His teachings into their minds, and they were now ready and willing to embark on their apostolic mission. They were therefore most intimately involved in the Lord's Divine purposes to establish His spiritual church. For the sake of that purpose the Lord opened their spiritual sensories, which "can be effected instantly whenever it is the pleasure of the Lord that man should see these things; and in that case man does not know but that he is seeing them with his bodily eyes." (HH 76)

The miracle commenced with a "sound from heaven, as of a rushing mighty wind." Sounds of various kinds are mentioned throughout the Word in connection with Divine influx. Divine influx is heard differently in the higher heavens than it is in the lower, and differently again with the evil. The descent of the Lord on Mount Sinai was accompanied by "thunders and lightnings," and "all the people that were in the camp trembled." (Exodus 19: 16) On high mountains in heaven "thunders are heard as a mild and gentle sound, whereas below on earth they are heard as a terrific noise; and in the same way in heaven, truth Divine is mild and gentle but in hell is terrible." (AC 7573) In connection with the Holy Spirit the sound of wind seems particularly significative. "For 'the wind of Jehovah' has a similar signification as ‘the Spirit of Jehovah' for the wind of respiration is meant, which is also called spirit (or breath):" (AE 419: 2) "In the spiritual world, as in the natural world, strong winds and tempests spring up; but the tempests in the spiritual world spring from the influx of the Divine into parts below." (AE 419: 22) The most probable reason why the sound of that rushing wind was heard on the day of Pentecost was for the purpose of dispersing evil spheres. Winds' in the spiritual world disperse evils and falsities from goods and truths. "The winds disperse these because the winds spring from a powerful and strong influx of the Divine through the heavens into parts below, and where the influx enters ... it fills the minds and spirits of those who are in truths and goods with the Divine." (AE 419: 2)

"And there appeared unto them cloven tongues like as of fire, and it sat upon each one of them." Again we are particularly reminded of the picture of the Lord's descent upon Sinai. "Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire." (Exodus 19: 18) This is said to signify the presence of the Lord there "in celestial love." (AC 8820) The same is signified by the cloven tongues of fire that appeared upon the apostles. John the Baptist prophesied of the real internal baptism which the Lord would perform in these words: "He shall baptize you with the Holy Spirit and with fire." (Luke 3: 16) In this context the Holy Spirit is "the Divine truth proceeding from the Lord, and ‘fire' the Divine love from which it springs." (AE 504: 7) This reference would certainly seem to have its application to the appearance of the tongues of fire.

It is interesting to note that a similar appearance is described in a Memorable Relation, quite apart from the Pentecostal miracle. There was a certain discussion being held in the world of spirits among some Papists and some of the Reformed Church. They were debating the possibility of uttering the term "Divine Human" if the concept suggested by it was not interiorly acknowledged. Most were unable to pronounce it for they did not believe it in heart, and speech in the spiritual world can flow only from what is interiorly believed. There were some present, however, who did celebrate the Divine Human of the Lord as one with the Divine itself. At the end of the discussion when they spoke "heaven was seen open, and there were seen tongues, as little flames, descending and flowing in with some." (AR 294: 8: TCR 111: 12) The same appearance seen with the apostles was simply a manifestation of the Divine love, that Spirit of Divine love called "the Comforter" that was one with the Holy Spirit itself. It was also representative of that zeal, that genuine "love of truth" (TCR 146) that was to. come upon them, and from which they would go forth to preach the gospel.

"And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance." The exact nature of this gift of tongues is not disclosed. It is simply stated as a fact but is nowhere described in detail. Consequently many have speculated regarding it. It is an interesting phenomenon to consider in the light of the Writings.

At the time of this miracle there were, throughout the city of Jerusalem, many devout Jews who had come from other countries. Their native languages were therefore various. The apostles were Galileans and their native tongue was Aramaic. Yet when a report of these happenings spread throughout the city many came to hear the apostles preach the gospel for themselves. Miraculously each heard it spoken "in his own language," (Acts 2: 6) spoken in his native tongue.

Skeptics thought it was a symptom of intoxication. But Peter instructed them that this remarkable event was the fulfillment of a prophecy given through Joel: "And it shall come to pass afterward, that I will pour out My Spirit upon all flesh." (Joel 2: 28)

As we ponder the questions that this account raises, it is useful first to consider the state of mind of the apostles at that particular time. What state of faith and conviction now reigned with them? No longer was there any lingering doubt concerning the Divinity of the Lord. Neither was there any doubt concerning the reality of His resurrection. They were now beginning really to comprehend something of the spiritual reality within His teachings. Heaven was a real place. They now felt within themselves a sure confidence in the risen Lord. They were desirous and ready to share that conviction with others. It was their internal disposition that enabled the Holy Spirit to come upon them and impart its living illustration. On that day of Pentecost they were actually "in the spirit," actually moved by the immediate operation of the Holy Spirit. Let us here note this important teaching:

The Holy Spirit flows in order into the heavens; immediately into the supreme heaven, which is called the third heaven; immediately and also mediately into the middle heaven, which is called the second heaven; similarly into the ultimate heaven, which is called the first heaven. ' It flows through these heavens into the world and through this into men there (Canons, Holy Spirit, III: 2, 3)

Hence we are taught that the Holy Spirit flows into men both immediately from the Lord Himself and also mediately, that is, through the "mediation of spirits and angels." (DLW 150) This then tells us, that when filled with the Holy Spirit, the apostles were at the same time consociated with angelic societies. They were consociated with angels similarly exalted in the spirit of joy made possible through the fulfillment of the Lord's glorification. The Holy Spirit not only filled angelic societies; it likewise filled the apostles. When they spoke from the exaltation perceived from the presence of the Holy Spirit with them, their, devout hearers were given to perceive within their utterances the inner content or the ideas within their speech. The Holy Spirit so uplifted the thoughts and affections of all concerned that they heard with one accord. The sphere was so powerful that it overshadowed the lower mind, and each audibly heard angelic speech.

It is revealed how, when it is the good pleasure of the Lord, this is possible:

The speech of an angel or spirit with man is heard by him as audibly as the speech of man with man, yet by himself only, and not by others who stand near; and for the reason that the speech of an angel or spirit flows first into a man's thought, and by an inner way into his organ of hearing, and thus moves it from within; while the speech of man with man flows first into the air and by an outward way into his organ of hearing, and moves it from without. Evidently then, the speech of an angel or spirit with man is heard within him; but as the organs of hearing are thus equally moved, the speech is equally audible. (HH 248; See also AC 1635)

The reason why all could hear the same language on that day was because their spiritual sensories were opened and together they heard in the angelic language of ideas. Hence it is said, "In the entire heaven all have the same language, and they all understand one another . . . Language there is not learned but it is instinctive with every one, for it flows into their very affection and thought. . . . It is affection sounding and thought speaking." (HH 236) It is therefore "not a language of words, but a language of ideas of thought; and this language is the universal of all languages." (AC 1637) Thus the speech of a spirit with a man is always "in his native tongue." (Ibid.) For the sake of securely establishing the Christian Church the Lord performed the Pentecostal miracle. What therefore was faithfully recorded about it in the Book of Acts was indeed true. Only with the help of the Writings are we permitted to see how and in what manner it was true.

Finally we would like to speak of the importance of the Pentecostal miracle in relation to the spiritual heritage of mankind.

The Christian Church which the Lord came to establish was to be a spiritual church, a church which was to see in spiritual light. He came on earth to heal the breach between God and man induced by the fall. The Ancient Church was the last truly spiritual church until after His coming. It was the last church in which both internal and external worship existed. Its people were one. The living principle of charity made that church "a one from Him." (AC 1316) Consequently their language or lip was said to be one. But when charity began to perish the darkness of falsity and evil set in. "Worship of self succeeded in the place of worship of the Lord. . . and the light of truth became thick darkness." (AC 1321) They built Babel in the land of Shinar. The Lord descended and there confounded their language, "that they may not understand one another's speech." (Genesis 11: 7) In other words the spirit of charity, or internal worship, perished. Their ability to perceive spiritual truths in the light of heaven was sealed off as a safeguard against the inevitable sin of profanation. Hence in the succeeding Jewish Church internals were closed. That was not a true spiritual church. It was in external worship only and was therefore simply the representative of a church. That condition of spiritual darkness continued until the time of the Lord. Whereas Babel symbolized the confusion of tongues, the miracle of Pentecost heralded the opportunity for man to enter again into some degree of spiritual light. The Holy Spirit was to provide that enlightenment when the truths of the Lord were loved for the sake of charity. When their end is the common goal of charity men will see together. The operation of the Holy Spirit provides for that glorious eventuality.

-New Church Life 1975;95:138-145

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