AUTHORITY OF THE HOLY SPIRIT: THE "MISSING LINK" IN OUR CONTEMPORARY UNDERSTANDING OF DIVINE AUTHORITY?, THE

Trinity Journal, Fall 2004 by Studebaker, John A Jr

The "promise" of v. 5 was first prophesied in Isa 32:15-17 and Joel 2:28-32. Both passages make allusion to the eschatological kingdom. In this context, "baptized in the Holy Spirit" seems to allude to Jesus' "kingdom authority"78 as indicated by its comparison with John's "baptism unto repentance" - which John performed because "the kingdom of God is at hand" (Matt 3:2).79 The initial fulfillment of Jesus' "kingdom authority" on earth is revealed in Acts 2:38, as Peter tells the Jews observing Pentecost that they too can have the gift of the Spirit if they will "repent and be baptized in the name of Jesus" (i.e., the authority of Jesus). The Spirit's authority is therefore seen here as a matter of "executing" the authoritative rule or kingdom "realm" of Jesus Christ in human lives. As the first "downpayment" of the fulfillment of Joel 2:28-32, the Spirit's "baptism" is a predecessor of the final eschatological outpouring that will occur with physical earthly changes as well.

The Spirit-kingdom connection develops even more pointedly in vv. 6-8. The disciples' question in v. 6 reflects the sentiments of every pious Jew (who equated the Spirit with the fullness of kingdom authority and messianic reign80) and shows their expectation of an immediate kingdom fulfillment. Jesus seems to address this desire for immediacy in vv. 7-8, rebuking only their concern with the precise timing of its fulfillment, not the fact of its fulfillment. He answers their question by presenting the "Holy Spirit" (v. 8a) as the vital substitute for "kingdom" (v. 6). The Spirit will be present as a δυναµιν ("power") that supplies a beginning of the kingdom's fulfillment. In this passage (as in the gospels and particularly in Christ's encounters with demons) it must not be missed that δυναµιν is closely connected with εξουσια!81 Rather than being given the εξναµιυ ("authority") themselves to "know [the] times or epochs" of the kingdom's restoration, however, they shall possess the Spirit's δυναµιν as a present expression of εξουσια. This δυναµιν will be necessary for embarking on their mission to the world (as an expression of Christ's new messianic authority; Matt 28:18).82 The Spirit is seen here as the immediate "realm" of the Messiah's kingdom that coincides with the disciples' witness to the death and resurrection of the Lord Jesus Christ-and that results in the creation of the church. In this passage, and its "playing out" in the book of Acts, the governing role of the Spirit is demonstrated in terms of immanence and space - geography is "conquered" through the power of the Spirit activated in the spreading of the gospel (v. 8b).

Since the authority of the Spirit is displayed by the church as she preaches the gospel, the church can be thought of as possessing a certain "ministerial authority." This is displayed and confirmed in the continuing story of Acts, where the Spirit is assumed to be the church's new "Governor." Chapters 4-16 of Acts display this governing authority in terms of the Spirit's sovereign control over the mission of the church in proclaiming the gospel of the kingdom. The Spirit is given the authority to orchestrate events in relation to the preaching of the gospel (Acts 10), to command action for the mission of the church (Acts 13:2), and to obstruct movement within the church (Acts 16:6-7). The church's "ministerial authority" reflects Jesus' proclamation in Matt 16:18, "I will build my church; and the gates of Hades shall not overpower it."83