PROMISES TO MOSES
(FROM SINAI COVENANT TO NEW COVENANT)

We sometimes forget (and some do not even know) that the Feast called "Pentecost" did not originate in Acts 2, but was the ancient Jewish "Feast of Weeks" (Ex 34:22) or "Feast of Harvest"(Ex 23:16), i.e., the grain harvest (cf. Ruth 2; the book of Ruth is read at Pentecost). The traditional understanding of this feast is important to appreciating the meaning of Acts 2.

Traditionally, this feast was associated with the giving of the law and covenant at Sinai (which makes sense, since the revelation at Sinai would have happened roughly that long after the exodus from Egypt and first Passover).

But, the people BROKE this covenant. And so God had promised he would make a new covenant with his people, giving them his Spirit and writing his law on their hearts (Jer 31:31-33). In Jeremiah's prophecy, this promise is specifically linked with the Sinai covenant, received when Israel came out of Egypt. But in place of the law written on tablets of stone, the law is now to be written on the hearts of God's people.

In Acts 2, at Pentecost, we see fulfilled the promise of the new covenant made through Jesus' blood, as the Spirit is poured out.

It might help to note that several details of the Sinai story are echoed in Acts 2. The coming of the Spirit with wind and fire is reminiscent of God's glorious appearance to Israel at Sinai (Exodus 19). At Sinai the people rebelled in the Golden Calf episode (Exodus 32), and we read "about 3,000 that died that day"--put to the sword (vv.27-28). In Acts 2, many, 'cut to the heart'(v.37) by the message repent and are baptized "and about 3,000 were added to their number that day" (v.41).

(Pentecost also fulfills Moses'own wish that all God's people might [receive the Spirit and] prophecy. See Numbers 11:29.)

To point out how Pentecost fits in this story we can "rehearse" some of the background --through readings, songs, etc. about the OT story, focusing on the breaking of the covenant, the need for and promise of a new covenant (Jer 31, Ezk 36:25-27), and finally its fulfillment in Christ.

The specific promise that the Spirit will be poured out on the people, as on dry ground (Isaiah 44:3-4, cf. Joel 2 which Peter quotes), may be read, perhaps with other passages that speak of God's promised blessing and the Spirit in terms of water/rain/rivers (Isaiah 55:10-13, John 7:37-39, Rev. 22:1ff).

PROMISE TO ABRAHAM AND HIS SEED

Another prominent feature of the feast of Pentecost is found in the description of the great assembly that gathered. In one respect the assembly reflected the great assembly at Sinai. But it is even more than that. We read that people had gathered in Jerusalem "from every nation under heaven" and that as they listened to the disciples, each heard the works of God declared in their own language.

Here we find the first echo of Jesus' promise in Acts 1:8. The disciples would receive the Spirit and power so that they could be his witnesses. . . to the ends of the earth.

But the promise of the word going out to all nations goes back much further. Here we see the fulfillment of God's promise to Abraham, a promise that Abraham and his offspring would bless all the nations of the earth (Gen 12:3).

(In Galatians 3 Paul sees the Spirit as the blessing promised to Abraham, now given to the Gentiles/nations.)

Note that the great promise to Abraham, of being a blessing to the nations, follows shortly after the story of the "Tower of Babel" rebellion in Genesis 11. Thus God announces to Abraham his purpose to overcome the rebellion and curse of Babel, to fulfill his good purposes for the nations.

One way of conveying this "reverse of Babel" in a worship service might be to have a number of people, one at a time, stand up and speak "the wonders of God" in different languages. (Consider also a reading of the story of Babel earlier in the service to "set the stage.") The speakers might all read the very same passage. The time could end with someone, or all of the speakers, perhaps the whole congregation, reading the same passage together in English (or whatever the domimant language of the congregation is). They could read from Acts (1-) 2, or from some other passage which tells of the death and resurrection of Christ.

Other scenes may also be used to contrast with Babel. We may read of the "great [heavenly] assembly" which is greater than the worship assembly at Sinai (Hebrew 12:18-24); the great assembly of God's redeemed from every tribe, nation, people and language (Rev 7:9).

PROMISE TO DAVID

In his great Pentecost sermon Peter declares that the prophetic promise of the pouring out of the Spirit is taking place. But he goes further, explaining why what has happened. Jesus has been exalted and poured out the Spirit.

In other words, Pentecost is not just about the church receiving the Spirit. It is first of all about Jesus. He is the one who receives and pours out the Spirit. He is the one who "baptizes with the Spirit" (1:5).

This event--the resurrection and exaltation of Jesus-- may be understand as the fulfillment of the promises of the new covenant to do what the Sinai covenant could not, and as the fulfillment of the blessing (of the nations) promised through Abraham's offspring. It is also a fulfillment of the promises to David.

David spoke of God's rescuing him from the grave. Now Jesus is actually raised from the grave, something even greater than what David had experienced.

God had promised that David's son would be anointed and sit at his right hand ruling over the nations (Psalm 2:6-9)

Now, Peter declares, 'This Jesus whom you crucified [hence, regarded as a lawbreaker, under a curse]. . God has raised up from the grave, and exalted to his own right hand as Lord and Anointed One (i.e., as King); God has said, 'You are my Son in whom I delight" (cf. Mark 1:11, Acts 13:32-33). And he anoints him with the Spirit as the sign of his favor, his delight in his Son.

Thus the "baptism" of the Holy Spirit in Acts 2 (see also Acts 1:4-5) is first of all about JESUS being exalted, and pouring out the gift he has received from the Father.

The seed of David, the 'anointed Son' and King act as representatives of the people of God. Thus, what Jesus the Christ receives, he receives for his people. He receives the Spirit, the sign of the Father's favor, so that they might receive it.

This fulfillment of the promise to David, is also how the promise of blessing to the nations is fulfilled. David was promised rule over the nations (Psalm 2, 72). Now, Jesus has been exalted as King. He has received "all authority in heaven and earth" and been given the highest name, so that 'every knee will bow and every tongue confess that Jesus is [exalted] Lord to the glory of God the Father.' (Phlp 2:10-11)

If the exaltation of Jesus is the main event 'behind' the great event of the pouring out of the Spirit, celebrating Jesus' exaltation must be a central piece of our celebration of Pentecost.

The Spirit gives power to boldly declare "the works of God" --specifially to declare Jesus, crucified and risen, and to proclaim that"Jesus is now Lord and Christ". Pentecost is a time for prayers (and songs)that we as God's people would boldly declare Jesus to the nations. (Compare Acts 4:24-31.)

PROMISE FOR THE FUTURE

At Pentecost we celebrate what has happened at the exaltation of Christ. These very events also look forward. They are, as Peter's use of Joel 2 shows, the beginning of the great and final "Day of the Lord."

• Jesus' resurrection is the beginning of the final resurrection of the body, which we still look forward to (1 Cor 15:22-23). God's people, even David, had not yet received it, but with Jesus it begins.
• The exaltation of Jesus was a 'once-for-all' event which is not repeated. Yet there is also a growing and working out of the pouring out of the Spirit "on all flesh".As Acts continues, so this blessing spreads. . . to the nations.
• Further, God continues to give them the Spirit to his people to transform them and to give them boldness (Acts 4:24-31). It is appropriate to pray for the Spirit to be poured out on God's people 'afresh'.
• Pentecost, is the second of the three great pilgrim feasts (Ex 23:14-17). It is the feast of early/spring harvest (grain). Third is the final harvest feast --the "feast of ingathering" or "tabernacles" (fruit). Scripture sees this final feast as an image of the final Day when God restores all things, when all nations come to his mountain to worship him (Zech 14:16-19). Joel and Isaiah connect the pouring out of the Spirit "on dry ground" with the promise of the harvest. Pentecost celebrates the 'firstfruits' of the harvest, looking forward to that promise of the full final harvest.