God does not act on whims or take things lightly. There is a very deliberate effort to vividly and indelibly impress His true calling upon the church.
Photo: [link]Mandy Henry [/link], Unsplash, CC0.
This is the third part of seven articles centered on key passages from the New Testament, which for me have provided a profound insight into the emphasis on missions as portrayed in Scripture. You can read the first part here, and the second part here.
Pentecost points out the beginning of the new creation, in other words, the goal for humanity.
Similar to how God imparted His divine image to the first humans by breathing His Spirit into them, the Spirit likewise endowed the church with its missionary DNA, enabling it to speak in all languages "under heaven" on its very first day of existence.
This indicates that mission work was not intended to be merely an additional element on its agenda but rather its paramount vocation.
Pentecost was far from a mere anecdotal occurrence. In that pivotal moment, through a profound breath, God conveyed to His people the entirety of what they were intended to embrace and develop over the subsequent two millennia of the Christian era, and for as long as the future may extend.
Pentecost represented the divine breath that initiated the "new creation," serving as the catalyst for the emergence of the "new human being."
It marked a turning point for the "restoration of all things" and signaled the commencement of God's program for "His Church." At Pentecost, God essentially reset the spiritual course of the humanity.
[destacate]Pentecost marked a turning point for the restoration of all things and signaled the commencement of God's program for His Church. God essentially reset the spiritual course of the humanity[/destacate] The events described in Acts 2 provide us with comprehensive insights into the foundational agenda and roadmap for the community of faith. It has been determined that the vocation of God's people should be chiefly missionary.
However, to what extent have we understood and implemented the instructions imparted to us on the inaugural day, at that initial hour, and within that precise first minute of the church's inception?
In that moment, we were endowed with the complete framework necessary to fulfill what God has proposed for this era, until this era is finally concluded.
With Christ and the "new creation" of Pentecost, represented by the Church, there is a restoration offered for everything that began to deteriorate starting from the time of Eden.
This process of restoration ought to define the Church's vocation.
Like a ball bouncing down a flight of stairs, one can observe the following sequence of downfalls throughout history prior to Pentecost day:
1) In Eden, the Presence of God, i.e. direct access to Him, was lost.
2) At Babel, the unity of language and the brotherhood of peoples was disrupted.
3) At Sinai, hearing God's voice became limited to the prophets.
4) In Ramah, God's direct rule as King was exchanged for human kings.
5) Under Caiaphas, they lost the status as God's people when they rejected the Messiah.
6) With Barabbas, the guilty party, not the victim of the system, was set free.
7) With Pilate, the practice of justice was surrendered to abusive power.
With the first sin, humanity lost "the presence," that clear sense of God "walking in the garden in the cool of the day" (Genesis 3:8). At Babel, we can say that the nations and opposing religions were forged.
At Sinai, the people were afraid to listen to the Voice, and asked Moses to hear and convey it for them (Exodus 20:19).
In Ramah, they asked Samuel for a king, rejecting God as the sovereign at their head.
Caiaphas declared, "It is better that one man should die... rather than have the nation perish", leading to a capital punishment sentence being passed on Jesus and eventually to Israel's downfall to Gentile forces (John 11:50; 18:14; cf. Matthew 27:25).
When the people chose Barabbas over Jesus, they lost the opportunity to free the victims of the system. Pilate washed his hands of the matter in order to protect his position of power, exemplifying the endemic abuse by those in authority when they apply a form of “justice” that in fact has instituted abuses across all nations and throughout all of history.
In contrast, this is what was restored in a single moment starting from Pentecost:
1) The discretionary return of the Spirit mitigates the effects of the fall.
2) He speaks all languages simultaneously, resolving the confusion of Babel.
3) He offers a prophetic connection, allowing all to hear the voice of God.
4) A new Sinai and kingdom begin, with His law written in hearts of flesh.
5) The fulfillment of times commences, as we live in the prelude to His return.
6) All discrimination is surpassed; the marginalized and oppressed are restored.
7) The ultimate Jubilee and restitution arrive, providing universal justice for all.
In the Old Covenant, the Spirit was bestowed exclusively upon prophets, priests, and kings, or occasionally on skilled artisans for the construction of the temple. In contrast, under the New Covenant, the Spirit is generously imparted upon all believers.
This divine breath, which the first Adam experienced upon awakening to life when he was created and subsequently from whom distanced himself following the initial sin.
This is the breath which is now newly received by each child of God, born from the fresh seed of the Gospel.
These recipients of the Spirit now speak in diverse tongues, reversing the confusion and division we see at Babel.
[destacate]In the Old Covenant, the Spirit was bestowed exclusively upon prophets, priests, and kings, or occasionally on skilled artisans for the construction of the temple under the New Covenant, it is generously imparted upon all believers[/destacate]Furthermore, Peter emphasizes that these events signify the realization of the prophecy articulated by Joel: "I will pour out my Spirit upon all flesh; your sons and daughters shall prophesy; your young men shall see visions; and your old men shall dream dreams" (Acts 2:17).
Consequently, all are invited into a prophetic relationship with God, fulfilling the longing Moses expressed for the entire people (Numbers 11:29; cf. Hebrews 4:7; 12:25).
According to the Talmud, when God proclaimed His sacred law, He did it in all the languages of the world. That's why it sounded like thunder. Similarly, the Spirit now reverberates in every language, prompting individuals to question the significance of this noise: "What does this mean?" (Acts 2:6,12).
Peter reminded us that these occurrences serve as a forewarning "before the coming of the great and glorious day of the Lord" (Acts 2:20).
Peter also adds a nuanced interpretation to Joel's prophecy by asserting that even servants "will prophesy" (Acts 2:18), thereby erasing class distinctions and suggesting the eradication of all forms of discrimination.
Moreover, Pentecost, which is observed on the fiftieth day, calls to mind the Year of Jubilee which was the fiftieth year that was to be celebrated after seven cycles of sabbatical years.
This was a time when land was restored and all servitudes were annulled, introducing an unprecedented form of universal justice in human history (Leviticus 25).
The concept of Jubilee is now extended beyond a single year every fifty years to encompass an entire era, challenging us towards a continuous unfolding of justice throughout the remainder of human history.
Pentecost represents the commencement of what may be termed the true Sign of the Rainbow (cf. Genesis 9:13-16; in this passage the rainbow symbolizes God's redemptive fidelity towards the world and each individual).
Through these following aspects:
The community of faith as a "new creation" that inspires a better society.
The Church's fundamental mission: to disseminate the Gospel across all nations.
The outpouring of the Spirit, without distinction among genders, ages, or classes.
A reimagining of the "kingdom": a healing from the individual level to society at large.
An offer of "restoration" (Acts 3:21) and a warning to "those who destroy" (Rev 11:18).
The restoration of dignity to every human being, regardless of ethnicity or culture.
Advocating for social justice, equal opportunities, and equitable distribution.
In our traditional terminology, the mission and focus of the church program, as initiated by the Holy Spirit at Pentecost, focuses on promoting: (1) new birth, (2) cross-cultural mission, (3) charismatic experience, (4) discipleship, (5) eschatological vision, (6) mercy work, and (7) universal justice.
Now, the most notable and surprising aspect of what occurred at Pentecost is the phenomenon of languages. One result of being born of the Spirit is the ability to speak in the tongues of other nations (cf. Acts 11:15; 10:45-46; 19:6).
Ever since Babel, nations were formed that no longer understood one another, stopping them from living in harmony and often turning them into rivals and enemies.
Babel represented the dissemination of the nations, leading to the selection of a single people set apart who would remain spiritually isolated and protected from the follies of surrounding peoples.
At Pentecost, a transformative reversal occurs. Exclusivity gives way to globality and plurality. The shift moves from seclusion to openness, from isolation to integration, and from discrimination to inclusion.
The perspective of the people of God transforms from an inward focus to an outward, expansive church experience. They transition from the private confines of the upper room to the public sphere, as depicted in Acts 2:1-2, 5.
This signifies a move from a centralist approach to the kingdom view, which reaches outwards towards the periphery, the marginalized, and those on the fringes.
The notion of a holy (i.e. set apart) nation eventually evolved into the concept of saints (those who are set apart; Acts 13:2) who are intended to go forth among the nations.
The calling shifts from being "called within" (mésa-kalei) to being "called outward" (ékso-kalei or ek-klesia). The story progresses from a single language and closed revelation towards a polyglot and cosmopolitan proclamation.
Nations, once seated on the substitutes' bench, are now actively included as key players in God's agenda. This encapsulates the undoing of Babel's effects.
Pentecost thereby marks a new understanding regarding the people of God, distinguished primarily by their mission towards all nations.
[destacate]The perspective of the people of God transforms from an inward focus to an outward, expansive church experience. They transition from the private confines of the upper room to the public sphere[/destacate]Not only are individuals from all nations now integral parts of God's people, but the true nature of God's people is defined by their commitment to outreach all nations, with a special emphasis on reaching the most forgotten.
Was the phenomenon of the Spirit enabling individuals to speak in diverse tongues merely anecdotal? Could it have been a divine performance intended solely to astonish us? Does God engage in acts of extravagance merely to showcase His power, like a magician showing off what he can do?
Is it a mere spectacle of fireworks and dazzling lights? Or do we rather believe that nothing He does is arbitrary or devoid of meaning, suggesting that every act is meticulously designed to convey a specific message?
Such a manifestation of supernatural power must surely serve a significant purpose within the broader project for His church.
Instead of hosting a celestial worship event with angels at the birth of the church, as happened in Bethlehem, the Spirit chose a different path. He could have taken His followers to witness His heavenly glory, as during the transfiguration, but He did not.
He could have clarified a governance structure for the church by appointing pastors, bishops, elders, or deacons, but this was also not done.
There could have been a theological-Trinitarian declaration akin to the Nicene Creed, but this never happened. Temples, pulpits, hospitals, Christian universities, or PhDs could have been established, but they were not set up at that time.
Instead, we were given the gift of tongues. This choice wasn't because these other areas weren't legitimate or important—many of these structures would later develop within the church out of necessity—but because they needed to be fueled by the emphasis of Pentecost.
To truly become "the church" He envisioned, we were motivated to speak in all languages. Thus, it can be said that a church that "speaks" only one language—that serves only one nation or culture—is incomplete and remains stuck in the mindset of Babel.
Humanity, which was once rescued from the flood, eventually built ziggurats at Babel to worship the stars. Similarly, the community that emerged following Pentecost gradually transformed temples, structures, institutions, status, leadership, ministries, ministers, and its national and denominational identities into ends rather than means for its global mission.
Over time, the church has become more concerned with its own promotion, success, prosperity, wealth, comfort, and earthly power than with the kingdom that is not of this world (cf. John 18:36).
Let us delve deeper into the significance of the arrival of the Holy Spirit and the proclamation in tongues. The languages of Pentecost provide a crucial understanding of the church's mission.
This understanding does not neglect the other revelations of that; things like a new experience in the Spirit, a novel sense of fraternity and sorority, an appealing and invigorating discipleship system, and pastoral care.
These are undertaken with an awareness of the temporary nature of our actions, as we await His imminent return. It also includes a commitment to preserving the planet, ensuring the planet is returned to its optimal condition.
There is freedom in relinquishing personal comforts and even possessions to devote ourselves to supporting the marginalized and eliminating all forms of discrimination.
This happens through recognizing the Imago Dei in every human being across all social classes, genders, ages, and ethnic or cultural groups.
The church is called to advocate for, and exert pressure towards, achieving procedural, social, and structural justice for those who are voiceless. God does not desire that we be "against-everything", but rather that we serve as an "antidote" to the ills afflicting humanity. 1
Prioritizing the purpose of the languages of Pentecost is crucial for the full and proper development of all other areas of the Church’s agenda, not the other way around. Typically, "transculturality" finds itself at a lower priority level within churches' agendas.
However, it occupies the foremost position within the divine agenda. According to the principles of Pentecost, "all nations" should be the primary focus, drawing the utmost attention and holding a place of prominence.
This focus should inspire, enhance, and amplify all other areas of ministry of the Missio Dei, not be subordinate to them.
Why else would the Spirit speak in all these languages? The text indicates that present were "men… from every nation under heaven" (Acts 2:5). However, within Acts 2:9-11, only about 15 or 16 ethnic groups are mentioned.
Evidently, the phrase “every nation under heaven” is used symbolically. Clearly, there were no representatives from the Americas or Oceania, nor from many other regions of the known world at the time, such as southern Africa or the farthest East. Those who were present symbolically represented all nations.
Furthermore, those present were both Jews and proselytes (Acts 2:10), most likely familiar with the liturgical language of the diaspora synagogues, which happened to be Hebrew.
Therefore, translation into various languages wasn't as necessary for comprehension as it was to emphasize the new purpose of the people of God—although the common languages that many of them would speak fluently were surely the vernacular languages of the regions they inhabited.
In this new era initiated by the Spirit, there is a clear intention to speak in the heart language of each individual: the desire is for the church to speak every language and reach all people.
God does not act on whims or take things lightly. There is a very deliberate effort to vividly and indelibly impress His true calling upon the church.
When we examine the map of ethnic groups distributed throughout the Roman Empire in the first century, it is evident that some of the 15 or 16 mentioned ethnic groups shared a common language.
In total, the Spirit communicated in 12 languages, which can still be identified today in the map of languages spoken during the first century across the Mediterranean coast—although Latin and Greek were the unifying languages of the Empire.
Parthians and Medes (1. Persian), and Elamites (2. Sumerian), and those of us who dwell in Mesopotamia (3. Akkadian), Judea (4. Aramaic), and Cappadocia (5. Cappadocian), in Pontus and Asia, in Phrygia (6. Greek) and Pamphylia (7. Sidetic), in Egypt (8. Coptic), and in the parts of Libya beyond Cyrene (9. Punic), and foreign Romans, both Jews and proselytes (10. Latin), Cretans (11. Cretan) and Arabs (12. Arabic), we hear them speak in our tongues the wonders of God. (Acts 2:9-11)
Why twelve languages? The symbolism appears evident: twelve tribes, twelve apostles, twelve months of the year, and even twelve signs of the zodiac.
The number twelve signifies, across various human worldviews, the entirety of peoples and the cosmos, the universality of the message, and the transcultural nature of the church.
Is the choice of twelve merely coincidental? Did Luke perhaps artificially align with this number due to its cultural significance, or does it reflect a deliberate intention of the divine will to emphasize the transnational vocation of the Gospel?
The last group and language mentioned in Acts are the Arabs and Arabic (Acts 2:11). It is noteworthy that one of the first groups to whom the Holy Spirit spoke, and whom the church was meant to reach, were Arabic-speaking peoples.
However, as far as we know, the Apostles and the first generation of Gospel messengers never went to the Arabs.
In fact, none of them immediately began to address other nations because, much like us, they probably didn't fully grasp the directive that God was giving them.
They waited until persecution forced their hand, or until the foretold fall of Jerusalem became inevitable. They initially wanted to reach "their own nation," and by the time they realized it, they were often too advanced in age to venture beyond the bounds of the Empire (although it is said that Thomas reached India around the year 52).
Turning to the Arabs, we observe that they were among the first groups the Holy Spirit intended to receive the Gospel. Yet, the church failed to understand this calling. The Arab people were overlooked by the messengers.
While it is true that Paul went to Arabia (Galatians 1:17), his purpose was not to preach but rather to reflect on his experience on the road to Damascus and delve deeper into the revelations God had given him (Galatians 1:11-12).
The sole opinion Paul expresses about Arabia in his letters links Arabia with Hagar, drawing a parallel to the Law of Moses by saying that region "bears children for slavery" (Galatians 4:25).
Outside of Acts, this is the only other mention of Arabia in the New Testament, and it sounds somewhat disparaging.
As the Church became increasingly institutionalized, it progressively ignored the guidance provided by the Spirit at its inception during Pentecost. Regarding the Arabian Peninsula, this pattern persisted until the seventh century, at which point Islam gained ascendancy.
To draw a parallel from sports, consider if one football team fails to appear for a match. To imagine a scenario where Argentina had not attended the 2022 World Cup final against France seems inconceivable.
Such an absence would have resulted in France's automatic victory. Similarly, when believers vacate their spiritual playing field, others occupy that space and claim the glory.
Regrettably, a retrospective examination of Church history indicates that this has been a recurring theme.
Our focus is not on Arabs or the conquests of Islam, but rather on the missionary calling of God's people. However, the unfortunate story of the Early Church’s engagement with the Arab world does highlight the enduring consequences of failing to understand the importance of a transcultural vocation.
What happens when churches place what is at the top of the Lord’s agenda as a lower priority? We cease to function as a light to the nations and, sooner or later, the Lord removes our candlestick. This is exactly what happened in the Middle East and North Africa.
Pentecost highlights a mission that the church has often misunderstood. At its inception, the Holy Spirit went to great lengths to spread the Gospel in every language under the sky.
The early church experienced this as an introductory event, failing to grasp the full significance and enduring validity of their calling. Consequently, the church mostly settled within the boundaries of the Greek and Latin-speaking Roman Empire.
This lack of vision persisted not only during the early centuries of Christian expansion, but also extended to the Catholic Church until the 16th century and the Protestant Church until the 18th century.
[destacate]Now, nearly 2000 years after the clear directive of Pentecost, we still grapple with understanding the role of cross-cultural mission in the agenda of churches[/destacate]It was only then that they began to consider sharing the Gospel with other languages and cultures. Unfortunately, this was often aligned with conquest, imperialism, and colonialism.
Now, nearly 2000 years after the clear directive of Pentecost, we still grapple with understanding the role of cross-cultural mission in the agenda of churches.
Today, from lands that were once colonies or mission fields, we have the chance and privilege to reverse this process. We can embrace and amplify the most transformative and liberating spirit of Pentecost for all peoples.
Will we also continue to misunderstand the drive given, the equipping provided, and the legacy passed down to us through Pentecost?
What importance is captured in the fact that the first action of the Holy Spirit was to make the message of the Gospel intelligible to all languages under heaven? How should this change our view of the goals of the church?
Among the seven areas of the mission that can be perceived in the events on the day of Pentecost, why does the detail of the tongues stand out above all the others when defining the mission of the church?
When the people of God have misunderstood or neglected their transcultural vocation - their calling to reach the ends of the earth - what have been the consequences for the history of the church and humanity?
For further information regarding missions, you can go here
1. The expression anti-todo in Spanish plays with the term antidote. Anti-todo suggests opposition to everything.
Las opiniones vertidas por nuestros colaboradores se realizan a nivel personal, pudiendo coincidir o no con la postura de la dirección de Protestante Digital.
Si quieres comentar o