By these multiple references to the work of the Holy Spirit through these three basic phases in Acts, this critical era of redemptive history receives its defining focus. At every moment of the advancement of the gospel, the role of the Holy Spirit manifests his prominence. By prophetic predictions, through the emboldening of the apostles, through the transition from an Israelite gospel to a world-embracing gospel, the Spirit displays his power in sustaining his witnesses to the truth of the gospel.

What now?

For forty days, almost a month and a half from the day of his resurrection, the Lord Jesus Christ kept making bodily appearances to different people in various circumstances. For forty days, “by decisive proofs,”1 he gave visible testimony to the fact that he, the crucified Jesus, had been raised from the dead in body and spirit (Acts 1:3). To Mary Magdalene, and to the other women at the tomb. To ten of the apostles on the first day of the week in the locked upper room without Thomas. Then the very next Sunday with Thomas present so that he could explore for himself, as well as for us, all the telltale wounds in Jesus’ hands and side. Next personally, as a one-on-one encounter, to Peter and also to James, Jesus’ own brother, oldest natural-born son of Mary and Joseph. Then to over five hundred assembled brothers, quite possibly while they were worshiping on a first day of the week.

For the forty days after his Sunday resurrection until approximately a Thursday of the next month, the resurrected Jesus Christ continued to make personal appearances to “witnesses previously handpicked by God,” though not to all the people (Acts 10:41). Then at the end of the forty days, he led the disciples to the Mount of Olives, across the Kidron Valley from Jerusalem. There he pronounced his “Great Declaration”: “You shall be my witnesses” (1:8). And there they witnessed his “going up,” his ascension to heaven (vv. 9, 11).

But what now?

Jesus said, “Wait” (Acts 1:4). But for how long? He did not specify. He just said, “Wait for the promise of the Father,” which was the baptism of the Holy Spirit (v. 5).

But would they ever see him again? Would he make any further appearances? They may have had some expectations. If he ascended on the fortieth day after Sunday’s resurrection, which most likely would have been on a Thursday in the middle of the week, then perhaps he would appear again when they gathered for worship on the next Sunday.

But no. The resurrected Christ did not appear that next Sunday as they worshiped together. He made no further appearances.

Then came Pentecost, the festival coming fifty days after Passover, celebrating the ingathering of the harvest, the perfect time for the fulfillment of God’s promise. All those years of symbolic harvesting now consummate far beyond anything the disciples could have expected. A new age in redemptive history begins.

A dramatic change occurs in the progress of redemptive history that distinguishes the period following the outpouring of the Holy Spirit on the day of Pentecost from the days of the earthly ministry of the incarnate Son of God. This new era may be appropriately designated “the age of the Spirit.”2 A look at statistics in terms of references to the Holy Spirit in the Gospels when compared to references to the Holy Spirit in Acts will confirm this transition into a new epoch of redemptive history:

• Matthew: 12 references to the Holy Spirit
• Mark: 6 references to the Holy Spirit
• Luke: 17 references to the Holy Spirit
• John: 15 references to the Holy Spirit
• Acts: 54 references to the Holy Spirit

The book of Acts contains over three times more references to the Holy Spirit than any one of the four Gospels. But of course, more significant than the statistics is the role played by the Holy Spirit as depicted in Acts.3 Indeed, some actions of the Spirit as described in the Gospels compare closely to the activity of the Spirit in Acts. Yet most dramatically as well as programmatically, the Spirit appears consistently “at every plot-stage” of the book.4 Note the developing role of the Holy Spirit in Acts as the history of redemption progresses throughout this new epoch.

The Coming of the Spirit at Pentecost (Acts 2:1–47)

The dramatic event of the outpouring of the Holy Spirit fulfills prophecy recorded long before Pentecost. Peter quotes the book of Joel:

In the last days it shall be, God declares,
that I will pour out my Spirit on all flesh,
and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams;
even on my male servants and female servants
in those days I will pour out my Spirit, and
they shall prophesy. (Acts 2:17–18 ESV)

The initial outpouring of the Holy Spirit fills all the assembled disciples with the Spirit, enabling them to joyfully declare the good news of the gospel in multiple foreign languages (Acts 2:4). Exalted to the right hand of God, the Son has received from the Father and then poured out the promised Holy Spirit (v. 33). By repenting, believing, and receiving baptism as the sign of the covenant, any person can receive this same gift of the Holy Spirit (v. 38). In the redemptive-historical moment of Pentecost, about 120 people, including men and women, young and old, receive this climactic gift from the Father (1:15; 2:1). At the conclusion of Peter’s proclamation, no fewer than three thousand people experience this transformational gift of God (2:41). This outpouring of God the Holy Spirit was indeed a culminating event.5 From one perspective, it was an unrepeatable moment. Just as the death of Christ, his resurrection, and his ascension to heaven could occur only once, so this inaugural outpouring of the Holy Spirit would occur only once in the process of God’s working redemption for his people. At the same time, this initial outpouring of the Holy Spirit anticipated the many “fillings” of the Spirit experienced by multiple people across the ages (cf. Eph. 5:18).

Further Manifestations of the Spirit in Jerusalem (Acts 3:1–8:1a)

Closely following the structure laid out in the opening commission of Acts 1:8, further manifestations of the Spirit multiply as the key factor in the advancement of this new messianic community of faith. Note these subsequent manifestations of the Spirit throughout Acts:

The original promise of “empowerment” in the initial commission of Acts 1:8 becomes an obvious reality through multiple instances of the “fullness of the Spirit” in the experience of the early believers. Filled with the Holy Spirit, Peter addresses the austere assembly of religious leaders with a boldness that amazes them (Acts 4:8, 13). After communal prayer, the place where the believers were meeting was shaken, and they were all filled with the Holy Spirit and spoke the Word of God with boldness (v. 31).

The fullness of the Spirit equips God’s people for responsible tasks. When the moment comes for the establishment of the office of deacon, the believing community in Jerusalem is instructed to choose seven men from among them who are known to be full of the Spirit and wisdom (Acts 6:3). Based on this apostolic direction, their first choice was Stephen, a man “ full of faith and of the Holy Spirit” (v. 5). Even this practical task of distributing funds in a way that would keep the peace among the brothers required the power and wisdom of the Holy Spirit. The testimony of Stephen, the first martyr among the early believers, further manifests the fullness of the Holy Spirit in the midst of adversity. His opponents “could not stand up against his wisdom or the Spirit by whom he spoke” (6:10; cf. 7:55).

The newly constituted people of God in Jerusalem learn very early that lying to and resisting the Holy Spirit brings serious consequences. The sin of Ananias and Sapphira was to allow Satan to fill their hearts so that they lied to the Holy Spirit, testing the Spirit of the Lord (Acts 5:3, 9). In a subsequent situation, Stephen’s charge against the Israelites is that as a stiff-necked people with uncircumcised hearts and ears, they were always setting themselves in opposition to the Holy Spirit (7:51).

At the same time, the coming of the Holy Spirit on the early believers becomes manifest first in Jerusalem as they witness to the resurrection and exaltation of Jesus as leader and Savior who graciously grants repentance and forgiveness. These witnesses are never alone when they testify, since the Holy Spirit witnesses along with them (Acts 5:32). Otherwise, their testimony would never result in the changed hearts of their hearers.

So “in Jerusalem,” various manifestations indicate the dawning of the new age, the age of the Holy Spirit. Everything associated with the advancement of this new covenant era finds its empowerment located “in the Spirit.” Bold preaching of the Word, ability to declare God’s inerrant Word in previously unlearned foreign languages, healing of the lame, and caring for needy widows all occur as manifestations of the Spirit.

The Holy Spirit in Samaria and Surrounding Areas (Acts 8:1b–12:25)

At significant transition points in the extension of the gospel according to the Acts record of redemptive history, the coming of the Holy Spirit takes on increased prominence. Note the following:

Specific references attest to the coming of the Spirit in Samaria, just as the programmatic statement of Acts 1:8 anticipated. When Peter and John arrive, they pray for the converted Samaritans to receive the Holy Spirit, for the Spirit had not yet come on any of them. They had simply been baptized into the name of the Lord Jesus. When Peter and John place their hands on them, they receive the Holy Spirit (Acts 8:15–17). A dramatic confrontation with Simon the magician clarifies the fact that God alone can actualize the baptism of the Spirit. Peter vigorously rebukes Simon for attempting to “buy” the Holy Spirit (vv. 18–21).

At this stage in the advancement of the gospel, the church throughout Judea, Galilee, and Samaria is strengthened and comforted by the Holy Spirit, while enjoying the blessings of peace. As a consequence, the church multiplies (Acts 9:31).

The Spirit provides guidance to Christ’s servants as their various ministries expand into areas surrounding Jerusalem, Judea, and Samaria:

• To North Africa: An angel of the Lord commissions Philip to head to the desert road that goes from Jerusalem to Gaza. The Spirit then directs Philip, “Go, join that ” With the conversion of the Ethiopian eunuch, the gospel travels for the first time to North Africa (Acts 8:26–29, 39).
• To Caesarea: The Spirit of the Lord transports Philip to Azotus, and from there he preaches the gospel in all the nearby towns until he arrives at Caesarea (8:39–40).

• To Damascus of Syria: A special filling of the Spirit accompanies Paul’s Ananias places his hands on Saul, indicating that he had been sent specifically by Jesus so that Paul could see again and be filled with the Holy Spirit (9:17). Immediately in the various synagogues of Damascus, Paul preaches that Jesus is the Son of God (vv. 19–20).
• In Caesarea once more: The Spirit comes dramatically in Caesarea on an uncircumcised Roman centurion along with his family and friends as representatives of all nations of the world (10:44–45). Since they had experienced the actual baptism of the Spirit, how could anyone refuse them the more symbolic baptism of water (v. 47)? This redemptive-historical event has such significance that Acts repeats Peter’s reporting of this scenario on two subsequent In response to criticism of the “circumcision party” in Jerusalem (11:2–18), Peter’s report introduces a key phrase. The Spirit fell on these peoples descended from other ethnic communities “exactly as [he had fallen] on us at the beginning” (v. 15). Peter subsequently offers the identical testimony at the first “general assembly” of the church in Jerusalem: “The heart-knowing God bore witness concern- ing them by giving the Holy Spirit just exactly as he did to us” (15:8).
• At this critical moment, redemptive history crosses the chasm separating Israelites from the nations. Though it will take several steps to complete this transition, the door has been flung open to the “farthest extremity of the earth” (1:8). From this moment of God’s taking the initiative in the outpouring of his Holy Spirit on people representing the various nations of the world, there can be no turning back. Note well that it is God’s initiative in giving his Spirit to other peoples of the world that clearly marks the
• To Antioch of Syria: Men of Cyprus and Cyrene come to Antioch and break new ground by preaching to Greeks, identified as Hellenists (11:19–20). Hearing of the great number who believed, the church of Jerusalem commissions Barnabas, who was also from Cyprus. He was a good man, “ full of the Holy Spirit and faith” (11:20–24; cf. 4:36–37). By his particular ministry, a “significant crowd” is brought to the Lord (11:24c). Having then traveled to Tarsus in search of Paul, he brings him back to Antioch, where the two of them instruct a number of disciples for a full year (vv. 25–26). In Antioch the disciples are first called “Christians,” appropriate in view of the multiethnic character of the church’s membership (v. 26c).

The far-reaching significance of this “new name” for God’s chosen and redeemed people must be fully appreciated. Only time and the worldwide expansion of Christianity will make its full import evident. Not “Judeans” or “Israelites” but “Christians” is the only appropriate term capable of equally embracing believers descended from Abraham as well as believers coming from all the other varied, multitudinous nations of the world. By the undeniable working of the Holy Spirit, all these different peoples become the redeemed community of God’s people.

In this second major phase of the expansion of Christianity, it is the Holy Spirit who causes the number of disciples to expand rapidly in every direction: in Samaria to the near north of Jerusalem, to Ethiopia in the south, to Caesarea in the west, and to Damascus and Antioch of Syria in the east and the farther northeast. This spectacular expansion to all the areas surrounding Jerusalem must receive appropriate recognition. Yet to properly grasp the significance of this crucial phase in redemptive history, one should note well the presence and work of the Holy Spirit in every advancement. The Christian faith advances only because of the work of the Holy Spirit in the life of believers.

In your particular ministry, whatever it might be, you must rely totally on the work of the Holy Spirit sent by the resurrected and reigning Lord Jesus Christ. Otherwise, your ministry cannot prosper as it could and should.

To the Extremity of the Earth (Acts 13–28)

The Holy Spirit is the moving force who launches the great missionary endeavor across Asia and Europe that focuses on Paul’s three missionary outreaches, along with his government-sponsored trip to Rome. While the church in Antioch of Syria was worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” The two of them, “sent on their way by the Holy Spirit,” sailed for Cyprus (Acts 13:2, 4). Though the church of Antioch is fully involved in this ministry, more specifically it is the Holy Spirit who both commissions and accompanies these two men in their first missionary outreach. In Cyprus, Paul is filled with the Holy Spirit as he invokes a curse of blindness on Elymas the opposing magician, describing him as being “ full of all deceit and recklessness, a son of the devil” (vv. 9–10), in starkest contrast with true believers, who are filled with the Spirit. Despite stern opposition to the believers’ early presentations of the gospel in Antioch of Pisidia in Asia, the fullness of the Spirit produces its special fruit of joy in them (v. 52). Throughout the serious debates at the first general assembly of the church in Jerusalem, the Holy Spirit guides the church in its epoch- making ecclesiastical decisions. The communication to all the churches by this ecclesiastical assembly affirms that “it seemed best to the Holy Spirit and to us” not to burden the church beyond certain specifics related to this critical matter of happily receiving peoples from all nations into the community of the church (15:28). Quite remarkably, the conclusions of this ecclesiastical body are perceived as utterances of God’s Holy Spirit.

In Paul’s subsequent missionary outreaches, the Holy Spirit continues to maintain control. During his second missionary journey, Paul and his companions travel throughout the region of Phrygia and Galatia, having been kept by the Holy Spirit from preaching the Word in the province of Asia. When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them (Acts 16:6–7). Even closed doors in missionary efforts are attributed to the work of the Spirit.

When Paul arrives in Ephesus on his third missionary journey, he asks the believers, “Did you receive the Holy Spirit when you believed?” They respond to him: “By no means. We have not even heard that there is a Holy Spirit” (Acts 19:2). It is not likely that the disciples have no understanding that a Holy Spirit exists. Instead, they are expressing total unawareness regarding the focal role of the Holy Spirit in this new epoch of redemptive history. When Paul places his hands on them, the Holy Spirit comes on them, and they begin speaking in other languages and prophesying (v. 6). As will be discussed later, this “coming” of the Holy Spirit in Ephesus represents the final phase of a programmatic picture regarding the coming of the Holy Spirit that follows the exact scheme laid out in Acts 1:8: first in Jerusalem (2:4), then in Samaria (8:17), and finally to the uttermost parts of the earth, represented by Ephesus of Asia (19:6). In this manner, the pattern depicted in Acts 1:8 receives deliberate fulfillment in the redemptive-historical process of the book of Acts.

After completing his third missionary outreach that had taken him as far as Corinth in Europe, the apostle offers further testimony to the Ephesian elders concerning the ongoing work of the Holy Spirit, both in his life and ministry and in the shepherding responsibility of themselves in Ephesus. Paul is compelled by the Spirit to go to Jerusalem, not knowing the specifics of his future. At the same time, he knows that “in every city the Holy Spirit warns me that prison and hardships are facing me” (Acts 20:22–23). He bases his admonition to the elders of Ephesus on the fact that the Holy Spirit has made them overseers. As a consequence, they must not fail to keep watch over themselves as well as all the flock, consisting of the church of God that Christ bought with his blood (v. 28). A final word regarding the Spirit in Acts finds him being the instrument warning Paul of the dangers that await him. Through the Spirit, the disciples urge Paul not to go on to Jerusalem (21:4).

After this final reference to the Spirit in Acts, nothing further is said of his role in the life of the apostle. Through riots, arrests, life-threatening circumstances, appearances before Roman and Israelite courts, perilous journeys at sea, and lengthy imprisonments, nothing more is said of the role of the Holy Spirit in the life of Paul as recorded in Acts. Why is that? It may well be that the author of Acts is preparing the future church for the kind of life that its missionaries will be required to live: by faith, and by faith alone. Though the Spirit will be present and constantly strengthening and supporting, he will not be directing his servants quite as dramatically as in the earliest days of the establishment of the new covenant people of God. The Spirit will always be with his people, but not with as many external evidences as in the earliest days of the birth of the church.

Summary

By these multiple references to the work of the Holy Spirit through these three basic phases in Acts, this critical era of redemptive history receives its defining focus. At every moment of the advancement of the gospel, the role of the Holy Spirit manifests his prominence. By prophetic predictions, through the emboldening of the apostles, through the transition from an Israelite gospel to a world-embracing gospel, the Spirit displays his power in sustaining his witnesses to the truth of the gospel.

How should you respond? Trust that the Holy Spirit will be with you in all your efforts, large and small, to extend the gospel to next-door secularists as well as to distant nations. Rely on the Spirit in you to encourage you, to even press you, to empower you, to be a witness for Christ. Find your comfort in the Comforter whenever your challenges seem too great. For he is indeed with you.

O. Palmer Robertson. This excerpt is a chapter from the second volume, The Testimony of Acts and Paul, of the three-volume set of The Christ of the Consummation ,which explores progressive revelation across the redemptive history of the New Testament, focusing on the ongoing redemptive realities that stretch beyond “all that Jesus began to do and teach.”

1. David G. Peterson, The Acts of the Apostles, Pillar New Testament Commentary (Grand Rapids: Eerdmans, 2009), 104n19: “The word tekmerion occurs only here in the Luke could not have chosen a stronger term to convey the sense of proof beyond doubt.”
2. “The Gospel of the Holy Spirit” was John Chrysostom’s apt description of Quoted in F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary (Grand Rapids: Eerdmans, 1990), 61n3.
3. Craig Keener, Acts: An Exegetical Commentary, vol. 1, Introduction and 1:1–2:47 (Grand Rapids: Baker Academic, 2012), 519–28, may be consulted for a thorough and insightful overview of the role of the Holy Spirit in Acts.
4. Ju Hur, A Dynamic Reading of the Holy Spirit in Luke-Acts, Journal for the Study of the New Testament Supplement 211 (2001), 274, as quoted in Keener, Acts, 1:524n209.
5. Note the repeated emphasis of Richard Gaffin Jr., In the Fullness of Time: An Introduction to the Biblical Theology of Acts and Paul (Wheaton, IL: Crossway, 2022), 120–21: “Pentecost . . . ought to receive its fundamental assessment as an epochal or climactic event in the history of redemption. . . . Pentecost always has to be considered . . . in terms of its pivotal place in the flow of redemptive history Unquestionably, Pentecost is the highpoint, the pivotal event of the entire apostolic history that Luke surveys in Acts.”