What’s Missing at Pentecost?
John H. Smith

Pentecost is fast becoming a forgotten and neglected sub ject in the preaching and teaching of the church. While the birthday of Jesus is still very popular, especially in the month of December, the birthday of the church is often ignored in the month of June, or any other time. It may be that Internet sermons on Pentecost are just not that plentiful or popular.

Roots are important. History and heritage are relevant, practical, and essential for new generations of Christians and transfers who have no earthly idea what the facts are concerning the origin of the church. Some may assume that by belaboring the Pentecost story it becomes boring and impractical; but actually, there are new truths to learn each time it is read and studied.

The trivialization of water baptism by some

in our Movement is a sham and shame.

There are no apologies to make for water baptism.

The facts of Pentecost are clearly presented to us in Acts 2, but it is also interesting to observe what is missing at Pentecost. A preacher may say many good things in a sermon, but what he seldom, or never, says is also crucial. There are many eloquent preachers who never approach certain Bible doctrines; so, what is neglected becomes as important as what is spoken. There are some current and popular views of theology which are purposefully missing at Pentecost.

When one reads through Acts 2, he will find that “belief only” is missing at Pentecost. The Jews frantically cry out in v. 37, “Brothers, what shall we do?” Peter does not respond, “Only believe.” These Jews had already come to believe, or they would not have asked the question. Peter’s preaching had convinced them that they had crucified their own Messiah. Even though they now believed, they were still in their sins, as v. 38 makes clear. “Belief only” does not occur anywhere in the conversions in the Book of Acts. The only place “only believe” occurs is when Jesus raised Jairus’ daughter from the dead. He tells Jairus, “Don’t be afraid. Only believe” (Mark 5 :36). This has reference to a healing miracle, however, and not to the saving of a soul. James does put “faith alone” together in James 2:24, but notice how he words it: “You see a person is justified by what he does and not by faith alone.” This does not mean that belief, or faith, is unimportant. Belief in Christ is certainly essential for salvation, but “belief only” was not the answer to the question, “What must we do?” Paul began with belief with the Philippian jailer, but it was not “belief only.” Paul and Silas continued to teach the jailer and his family, and they were baptized into Christ (Acts 16:31ff). Baptism should never be a back-burner embarrassment. “Belief only” may encourage some pseudo growth in some churches, but it can never be the legitimate growth which occurred in that first century church.

Another popular subject missing at Pentecost is that of prayer. There was prayer which led into Pentecost, but there is no prayer in the conversions on Pentecost. When the people ask, “What shall we do?”, Peter does not direct them into a prayer meeting where the sinner’s prayer could be repeated by all. There simply was no prayer altar there. The only time prayer is mentioned in Acts 2 is in v. 42 where it says the new Christians devoted themselves to prayer. Though prayer is a very vital tool, it was not used in the conversions in the book of Acts. The sinner’s prayer might be traced back a few hundred years, but it certainly cannot be traced back to Pentecost, or anywhere in the practices of the New Testament church. Cornelius was a praying man (Acts 10), but Peter did not command him to pray to be saved. He commanded him to be baptized.

Saul fasted and prayed in repentance, but Ananias did not ask him to repent a sinner’s prayer. He said, “Get up, and be baptized, and wash your sins away, calling on the name of the Lord” (Acts 22:16). The sinner’s prayer is so simple, frequent, and popular in the religious world that it becomes tempting to live under a large umbrella of tolerance. There is no pride in such compromise

Spirit baptism is also missing from the Pentecostal conversions in Acts 2. There is Spirit baptism earlier in the chapter when the Apostles began speaking languages that they had never studied. This Spirit baptism was to authenticate the preaching of those Apostles. The baptism Peter is talking about in v. 38 is not Spirit baptism, but water baptism. It is the baptism of the great commission. It is the baptism Peter would continue to discuss in Acts 10: “Can anyone keep these people from being baptized with water?” The spiritualization of baptism may go back to Zwingle, Calvin, and others; but it certainly does not go back to Pentecost and the other New Testament conversions. No one should be intimidated by the subject of water baptism. There are many places in our world which are held in honor for what occurred there. They become sacred places of history and memory. Water is not the saving agent, but it is a very sacred place ordained by God where we meet the blood of Jesus Christ. Water baptism has never been a work of man, but is always a work of God. The trivialization of water baptism by some in our Movement is a sham and shame. There are no apologies to make for water baptism. It all began with three thousand baptized in water for the remission of sins on that day of Pentecost. Shouldn’t that be good enough for us?

Something else we find missing at Pentecost is what we might call “church-joining.” The Apostles did not take a vote to see if the three thousand were worthy to become a part of the church. Peter did not say, “Repent and be baptized to be members of the local church. He says, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. . .” (v. 38). Those who responded to Peter’s message were added to the church by the Lord. There is no possible way for one to “join” the church, as if it were just like any club or organization. When one becomes a Christian, he is added by Christ to His Body. It is a simultaneous and automatic action. There is no Biblical authorization to vote on the church membership of any person. It is not our church. It is His church to which and from which He may add or subtract. We are baptized into Christ, not the church. “For all of you who were baptized into Christ have clothed yourselves with Christ” (Galatians 3:27). No vote was taken when the Eunuch was baptized by Philip. He was not baptized into some local church. He was baptized into Christ, received the forgiveness of sins, and he went on his way rejoicing (Acts 8).

Words mean something. Some of the popular language and theology of the denominational world are not found in the conversions at Pentecost, or any other conversions in the book of Acts.

It is important that we get right that first historical day of the church. The events of that day are clearly described in Acts 2; but what is missing on that day is also crucial for our understanding. God did not just forget to include these things. God always has a purpose in that which is included or excluded. Those things missing at Pentecost are missing because they do not compose God’s plan.

The words and events of Pentecost must be held precious by all. What is missing should also be observed. Let us not assume that Pentecost is “old hat,” and everyone already understands. What is familiar to some may be a new revelation to others. Culture, changes, and styles must never supersede the history and foundation of God’s church. It is always pertinent to go back to Pentecost. It is the only direction to go, if we are to go forward.

John H. Smith ministers with the East Side Christian Church in Elizabethton, TN
Restoration Herald; SEPTEMBER, 2003