THEE TRAORDI AY

o DI ARYCHU CH!
Acts 2
Pastor Wayne Rogers
The N.T. church was truly an extraordinary church. The
Day of Pentecost was an extraordinary day. It began with
a noise like a violent, rushing wind which filled the whole
house where the disciples were sitting. There also appeared
tongues as of fire distributing themselves and resting on each
one of them. They were all filled with the Holy Spirit as well
and began to speak in other languages as the Spirit gave them
utterance.
The Sermon Peter preached was an extraordinary sermon.
It is one of the greatest sermons ever preached. It was about
the greatest person who ever lived, Jesus Christ; the greatest
sin ever commited, the crucifixion of the Son of God; the
greatest question ever asked, "What must we do to be saved?"
It included the greatest demand ever required, repent and be
baptized, and the greatest promise ever made, the forgiveness
of sins and the gift of the Holy Spirit. The response to the
sermon was among the greatest ever produced, 3000 souls
being added to the church that day. This was truly a great
sermon.
This sermon Peter preached resulted in an extraordinary
church. The 3000 souls which were added to the church that
day continued in the Apostles' doctrine, fellowship, breaking
of bread, and prayer, and the Lord continued to add to their
number daily those who were being saved.
This was truly an extraordinary day, an extraordinary
sermon, and an extraordinary church. It remains an ideal, a
model, an example, for the church today.
The question is "To what do we attribute the
extraordinariness of that day? There are many today who say
"Let's just be a NT church!" Is there any way we can duplicate
the NT church? How can we be an extraordinary church?"
Marketing the Church: Church growth experts today
tell us that the key to success is marketing the church, being
seeker friendly. There is a whole new genre of books on
how to make your church a success, books with titles like
Marketing the Church and User Friendly Churches, by George
Barna.
According to Barna, market-effective churches will
shed existing attitudes of piety and solemness in favor of
attitudes of anticipation, joy, and fulfillment. The church
must speak to felt needs, promote a positive attitude, aim for
3 the COUNSEL of CHALCEDON
excellence and focus resources on their designated market
niche. Sermons, he writes, need to portray the Christian life as
an attractive, relevant, and compelling lifestyle. These weekly
"impact messages" should be delivered by multi-gifted, multi-
talented, take-charge leaders.
Bill Hybels, founder and pastor of the Willow Creek
Community Church out of Chicago, said in an interview
a number of years ago that to attract churchgoers today
you've got to please the consumer. That means high-tech
entertainment, day care, self-help groups, no pleas for money,
no bible-thumping. He says you have to ask people what they
want and let them, as they say at Burger King, "have it their
way." Hybels said those churches will "grow meteorically in
the '90's - others will dwindle and die."
Is this what we should attribute the growth and success of
the church to on the day of Pentecost? Are we to attribute the
church growth of Acts 2 to Peter's eloquence, his charismatic
preaching style? This is hardly likely. He was a common
fisherman. Was Peter any different than the Apostle Paul who
said he did not come in words of human eloquence but was
with them in meekness and fear? I doubt it.
PENTECOSTAL-CHARISMATIC EXPERIENCE
AND GIFTS: Charismatics tell us that the extraordinary day
of Pentecost was the result of the baptism and filling of the
Holy Spirit and that what we need today is another Pentecost,
the second blessing, the gifts of the Spirit. The secret, they say,
is that the disciples prayed and waited on the outpouring of the
Holy Spirit. When He was poured out, the disciples began to
speak in tongues. This resulted in 3000 people being added to
the church. That's the secret; we just need another Pentecost;
we need to pray for another Pentecost!
However, the baptism of the Holy Spirit was the promised
gift of the Father to the people of God as part of the new
covenant, Acts I :4. The apostles and disciples were told to
wait in Jerusalem for the gift of the Spirit because the day of
Pentecost, the feast of harvest, had not yet arrived. The focus
is not so much on prayer as Pentecost. Just as Christ had come
and fulfilled the passover in His death, Christ was pouring
out the Holy Spirit according to His promise on the day of
Pentecost. Pentecost, the gift of the Holy Spirit, was a once for
all gift to the church. There is no more need of another day of
Pentecost than there is for another day of the crucifixion and
resurrection of Jesus. Pentecost is a past event with present
Wayne Rogerd
and continuing results. This was an extraordinary day in the
truest sense ofthe word, a unique, once for all event.
Others suggest that the baptism of the Spirit was and is
a "second blessing." This was the key to the extraordinary
success and fruit of the day of Pentecost. What we need is
the baptism of the Holy Spirit. The disciples, they say, were
already saved but they needed the baptism of the Holy Spirit,
which is a second experience of grace, not possessed by all
Christians. Speaking in tongues is a sign and evidence of the
Spirit's presence and power. But significantly the 3000 who
were added to the church that day were promised the same
gift of the same Holy Spirit in connection with repentance
and water baptism. If Charismatics assert they were both
regenerated and received the second blessing all at the same
time, we should at least note that there were no accompanying
miraculous or extraordinary signs associated with it. There is
nothing of a mighty wind, flaming
Second, the extraordinary response to the gospel and
the extraordinary church were directly related to what
the Reformers called "the diligent use of the outward and
ordinary means of grace." This was an extraordinary day and
an extraordinary church. However, we have to distinguish
between the extraordinary, unique and unrepeatable events
of that day, and the continuing, abiding, and perpetual
principles which are embedded in the text. There were
unusual, extraordinary, and miraculous events associated with
that day, but that is precisely what they were, extraordinary,
not ordinary. They were unrepeatable and unique events,
the promise of the Father as a result of the completed work
of Christ, the pouring out of the Holy Spirit on the Church,
the gift of the Holy Spirit to believers, empowering them to
worship, live, and witness in the power of the Spirit.
This extraordinary church was the result of what the
Reformers called the ordinary
tongues as offire, speaking in
tongues by the 3000. They were
simply, and yet profoundly, added to
the church.
What is the secret, the key,
if you will, to this day and
extraordinary church? Yes, this
was an extraordinary day and an
extraordinary church, but to what do
we attribute the extraordinariness?
What was the secret to the
extraordinary events of the day of
Pentecost and what is the message
for us. The secret or key to this
extraordinary day was two things:
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outward means of grace. In WSC
Q. 85 the Westminster Divines
wrote that Christ communicates the
benefits of redemption to the elect
by the diligent use of the outward
means of grace. WSC Q. 88 tells
us what the outward and ordinary
means of grace are: "They are all
of his ordinance but especially the
word, the sacraments, and prayer.
We see all three of the means of
grace present in this context: the
word, the sacraments, and prayer."
We see all three in this passage.
This extraordinary day was the
result of the sovereign redemptive
purpose and plan of Almighty God. It was extraordinary
because God was fulfilling His promise, His purpose. This was
the day God had planned and purposed in the fulfillment of
his purposes to fulfill his covenant promises to Abraham and
the people of God. He poured out the Holy Spirit as he had
promised, Acts 1 :4.
God had purposed to have a people in fellowship with
Himself through Jesus Christ by the work of the Holy Spirit.
In Isa. 53 God had said that He would see His seed and be
satisfied. He had promised to pour out His Spirit on His
people in the new covenant, Jer. 31:31, Ezek. 36. This was
the wedding gift to the new covenant people of God. It was
extraordinary because God is sovereign and He will have a
people in fellowship with himself, and Jesus said he would
build his church, and he would baptize them with the Holy
Spirit.
Jamed Buchanan
1. THE PRIMACY OF
THE WORD.
A. The word read and preached: James Buchanan said
"You will carefully observe that the conversions here
are not ascribed solely or even chiefly to the miraculous
and extraordinary circumstances otherwise this passage
would not provide an example or expectation of similar
results in modern times .... the direct and immediate
means of conversion in this. as in every other case. was
the preaching of the Gospel truth applied to the heart and
conscience by the Holy Ghost ... " James Buchanan, The Holy
Spirit, Banner of Truth, pg. 205.
The gift of tongues served an important purpose in
preparing the way for the free proclamation of the Gospel on
the part of the apostles. It was a sign of the new covenant,
the exaltation of Christ, the gospel going to all the nations
as they spoke in other languages and enabled their message
to be understood. But no conversion followed immediately
on the miraculous gift of tongues. The effect of that was that
all wondered, some doubted, and others mocked, but no one
was converted till the glorious gospel was explained and
proclaimed.
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The Extraordinary Ordinary Church
B. Not only was the reading and preaching of the Word of
God central, but the message preached was specific. Our Lord
had instructed the disciples to wait in Jerusalem and that they
would receive power when the Holy Spirit came upon them
and they would be witnesses, 1 :8. And what did Peter preach
and say as a witness? He preached an exalted and enthroned
Christ! It was not just that a sermon was being preached but
a sermon with particular content, the resurrected, exalted
Christ! It was not any kind of sermon! It was a sermon which
demonstrated and declared that Jesus is the Christ, God's
anointed Prophet to declare His mind and will, the Priest
to make reconciliation for the people, and King whom they
were bound to obey. What was the immediate effect of such
a sermon? Conversion and conviction! They were convinced
that Jesus was the Christ, convinced of their guilt and danger,
and they believed and repented of their sin.
C. Those who were converted and added to the church
also continued in the word, the apostles' doctrine, teaching,
instruction, and fellowship. James Buchanan comments: "The
continuance of their religious impressions, the constancy of
their profession, and their perseverance and advancement in
the Christian course are here specially mentioned as marks of
the genuine nature of that change which they had so suddenly
experienced; and this should be seriously considered by all,
but especially by those who are conscious of having been
occasionally impressed by divine truth, and who may be able
to remember some seasons when they were deeply affected by
it, while, notwithstanding, there is no evidence of a permanent
change and no symptoms of growing advancement. Of the
three classes of unproductive hearers mentioned by our Lord
himself in Mat. 13, two are represented as experiencing some
transitory and evanescent change of feeling .... Occasional
impressions and transitory emotions are not enough;
many have perished in their sins who were often and
deeply impressed, and the Lord himself has forewarned
us that he, and only he that endureth to the end shall be
saved. This is the first feature of genuine conversion, the
permanent and abiding power of religious principle in the
heart," James Buchanan, They Holy Spirit, pg. 15,216.
This extraordinary day and church was rooted in the Word
of God! It was the fulfillment of the Word of God, the result of
the reading of the word of God, the preaching of the word of
God, and the continued application of the word of God, by the
Holy Spirit!
2. THE ADMINISTRTION OF THE SACRAMENTS:
The WSC also references the sacraments, baptism and
the Lord's Supper, as outward means of grace whereby the
benefits of redemption are communicated to the elect and
made effectual for their salvation. Both of these "sacraments"
are perpetual and ordinary, to be observed in the church until
Christ comes again. Peter said "repent and be baptized."
We find the believers continuing in "the breaking of bread,"
which most commentators consider a sacramental meal
5 the COUNSEL of CHALCEDON
together. These are the two sacramental ordinances of the New
Testament.
The sacraments are outward means of grace which
are made effectual to the elect for salvation. Paul told the
Corinthians that they didn't understand the gospel because
they don't grasp the significance of the Lord's Supper, I Cor.
10 and 11. It was a sign and seal of communion with Christ
and each other. Thus, it is a means of grace to believers, to
those who partake with faith. In celebrating and remembering
it reminds, seals, and applies to them God's saving mercy and
their obligation to live as the people of God.
In Rom. 6, Paul says that you haven't begun to grasp
the nature ofliving the Christian life because you don't you
realize what it meant for you to be baptized into Jesus Christ.
As you appreciate the significance, the meaning of baptism,
it has a sanctifying effect on your life. The sacraments do not
operate "ex opere operato," automatically. As John Murray
said, we must distinguish between the necessity of precept
and that of means.! That is to say, they are not necessary as a
means of salvation, which convey salvation, without which
one cannot be saved, but they are necessary as a precept,
that is, because Christ has commanded us to practice and
observe them, as as means of grace to believers. They are
signs and seals to us ofthe blessings of the new covenant,
the forgiveness of sins, washing and renewal, communion
and union with Christ. As such they are means of grace to
encourage us to persevere and to assure us of the forgiveness
of sins and the sufficiency of Christ through whom we can do
all things.
As one preacher asks, "Where on your scale of spiritual
values do you place baptism and the Lord's Supper?"
Most Christians frankly would place the sacraments very
low on their totem pole of priorities in their spiritual life.
The youth program or the choir would be more important to
most Christians than the administration of the sacraments.
Most Christians think that most of the Christian life can be
lived quite happily and successfully apart from the sacraments.
Most Christians don't look to their baptism and are quite
satisfied with an occasional observance of the Lord's Supper.
The sacraments frankly are not subjects that excite our hearts
or captivate our interest.
The Apostle Paul and the Reformers had a higher view of
the sacraments: 1. The proper administration of the sacraments
is one of the marks of a true church. 2. The WSC states, "To
escape the wrath and curse of God, due to us for sin, God
requireth of us faith in Jesus Christ, repentance unto life,
with the diligent use of all the outward means whereby Christ
communicateth to us the benefits ofredemption,"WSC Q. 85.
The sacraments are one ofthe three primary means of grace
whereby we are enabled to persevere unto salvation!
John Murray, The Collected Writings of John Murray, The Banner of
Truth, Vol. 2, pg. 368,
Wayne Roger.l
The great Southern Presbyterian theologian and preacher,
RL. Dabney, wrote, "There is a sense in which the neglect
of the sacraments would destroy the soul. To observe them is
God's command. He who willingly disobeys this command,
and perseveres, will thereby destroy his soul, just for the same
reason that any wilfull disobedience will." "But," he adds,
"then, it is not the lack ofthe sacraments, but the impenitent
state of the soul, which is the true cause of ruin," Lectures in
Systematic Theology, pg. 744.
Another theologian put it this way: "You tell me what
you think of baptism and the Lord's Supper and I will tell
you how well you understand the riches of the Christian
gospel." That's pretty weighty, isn't it.
While the administration of the sacraments is always
subordinate to the exposition of the word, and also must
always take place in the context of the preaching ofthe word
and the disciplining of the people of God, the administration
was something to be desired, to be prayed for, the fulfillment
of the new covenant promises of God, Jer. 31, Ezek. 36. They
were praying in Acts 1 when the Holy Spirit fell upon them.
This was something they did and should desire. At the same
time it Was primarily the gift of the Father according to the
promises of the old covenant. While prayer and the gift are
not disassociated, the gift ofthe Spirit was not dependent
upon the prayers of the disciples. And nowhere after this
are the disciples or Christians told to pray for the gift ofthe
Spirit (notwithstanding the further outpourings in Acts on
the Samaritans, Gentiles, and disciples of John the Baptist).
In other words, we are not commanded to pray for the gift of
the Spirit, the baptism ofthe Spirit, etc, after Pentecost. We
have the gift. But prayer is a continuing means of grace, of
accomplishing the purposes of God.
Jesus told Peter to watch a pray that he enter not into
temptation. Jesus said I have prayed for you and when you are
converted go and feed my sheep, Luke 22:32. We read in Acts
of baptism and participation in the
Lord's Supper have an essential
role to play in the building up and
strengthening of the body of Jesus
Christ. Sinclair Ferguson said, "That
role can be simply expressed like
this: In the scriptures the gospel is
expounded to us, in discipline, the
gospel is applied to us, and in the
sacraments the gospel is made visible
to us."
The Reformation has always
made the right administration of
the sacraments essential to the true
church of Jesus Christ because in
the Scriptures these three things, the
preaching of the Word, the practice
ayou tell me what you
think of baptum and
the Lordd Supper and
I will tell you how well
you underdtand the
riched of the Chrutian
of the continuing practice of prayer
in the life ofthe church, Acts 4:23-
31, 16:25, just to name a couple of
references.
Paul often prayed for the churches
and Christians to whom he had
ministered, Eph. 1, Phil. 1, Col. 1,
that they might grow in grace. Paul
prayed for the churches that they
might know the truth, Eph. 1: 15 ff.
In Phil. 1 and Col. 1 Paul prayed
that their love may abound more and
more in knowledge and discernment
that you may approve the things that
l
77
gOdpe.
of Biblical discipline, and the proper administration ofthe
sacraments, provide a cord that is not easily broken. And the
benefits of Christ's redemption are applied to us, are means of
grace, to us to enable us to persevere to the end and be saved.
3. The third special outward and ordinary means of grace
noted by the Reformers is prayer. The disciples continued
in prayer for ten days prior to Pentecost. They continued in
prayer after they were added to the church, 2:42. Prayer is an
outward and ordinary means of grace.
In Luke 11:13 Jesus had said to His disciples, "If you then,
being evil, know how to give good gifts to your children, how
much more will your heavenly Father give the Holy Spirit to
those who ask Him!" Yes, Jesus will baptize with the Holy
Spirit, Luke 3:16. In Luke 24:49 we read that Jesus told his
disciples to wait in Jerusalem for the promise of the Father,
Acts 1 :4. The gift of the Holy Spirit was the good thing, the
promise of the new covenant, in order that they would be
empowered by God to fulfill their mission and calling. This
are excellent. Paul said to pray for
him that he might make known the
Gospel, Eph. 6:19. In Psalm 2, God
says to Jesus, "Ask of me and I will give you the heathen as
thine inheritance."
Jesus taught the disciples to pray the Lord's Prayer, Mat. 6,
Luke 11. The WSC Q 102 asks, "What do we pray for in the
second petition? In the second petition, which is, Thy kingdom
come, we pray that Satan's kingdom may be destroyed; and
that the kingdom of grace may be advanced, ourselves and
others brought into it, and kept in it; and that the kingdom of
glory may be hastened."
Yes, prayer is a means of grace, an ordinary means of
grace, in connection with which God still accomplishes
extraordinary things according to His eternal purpose.
This was truly an extraordinary church. The extraordinary
church was dependent upon the outward and ordinary means
of grace. These were sufficient for the growth and fruit of the
church. The extraordinary church is the ordinary church and
the ordinary church is really the extraordinary church. There
is an urgent need for the church to return to, to be dependent
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The Extraordinary Ordinary Church
upon, to find sufficient, the ordinary and outward means of
grace, the word, the sacraments, and prayer!
On the tenth of November 1963 at st. George's Church,
Sydney, when the morning service was due to commence
the minister had not arrived. The service began without him.
A short time afterwards he entered the church and began the
service. In the course of the sermon which followed Rev.
McIntosh said, "I did not meet with an accident on the way to
the service, and I was not ill. There was no reason why I could
not have been here. No doubt, it was expected that I would
be here. It is my desire to impress upon all present this truth,
that we are all expected to be at all public worship." And the
reason that we are all expected to be at public worship is that
Christ comes to us in "the public means of grace." It is these
that God makes these effectual to the elect for their salvation.
We are saved in three tenses, we have been saved, we are
being saved, and we will be saved. God uses all three of these
outward means of grace for our full salvation, to bring us to
faith and repentance, to cause us to grow in grace, which is the
evidence and proof of salvation, and by which we persevere
unto the end and are saved. If we were to answer the question,
What must we do to be saved? We would answer, you must
believe, repent, and diligently use the outward means of
grace whereby all the benefits of redemption are applied and
received by us, WSC Q. 88.
The multitude on the day of Pentecost cried out "What
must we do to be saved?" Peter answered "Repent and be
baptized." Luke tells us they received the word, they believed,
2:41,44, and they continued in the diligent use of the ordinary
and outward means of grace. The means of grace have no
inherent efficacy in themselves to produce salvation. They are
made effectual unto salvation. Means are not ends and never
to be rested in till the end is attained for which they are used.
The error of resting in means is strong and is a fatal proneness.
But the blessings of redemption are not to be expected without
the use of the appointed means of grace and their diligent use.
The Reformed view is what God hath joined together let
no man separate. There is a close and divinely established
relationship between the inward and outward. God is
not tied to His ordinances. He can work without them.
But on the other hand we see why the inward grace of
God is usually seen in those who receive the God-given
ordinances. Those who are blessed with faithful preaching,
the right administration of the sacraments, and faithful
church discipline are usually those who have grace in their
hearts.
"By neglecting the means of grace you pass sentence
upon yourselves at once that perdition is your lot. Let your
resolution be this: I will neglect none of the means which
God makes effectual to all the elect. I will use the means
with all diligence, fidelity, and earnest prayer, that they
7 the COUNSEL of CHALCEDON
may be blessed to my eternal well being. Doing thus, I
may hope, and I will hope that the event will prove to me,
as it has to others, that I have been chosen and ordained
to life everlasting," Thomas Ridgely, Commentary on the
Westminster Larger Catechism, pg. 432.
There is a need to diligently attend upon the outward
and ordinary means of grace. "We are diligently to attend
on the outward means of grace, in hopes of obtaining these
graces under them, till God is pleased to give success to
our endeavors and work grace in our use of them," Thomas
Ridgely.
They must be used diligently as a means of conversion,
Provo 2:1-5 8:33-36. "If you or your loved ones were ill,
and you were to go to a doctor and he would give you a
prescription for healing, you would most likely take it and take
it diligently. You would take your medicine three times daily
until you had finished your prescription, you would schedule
the surgery, the chemotherapy. Rere we have a prescription
for eternal life. We must not expect salvation or the blessings
of redemption when we neglect the. means of grace. Row
many seminars, infomercials, do people now use and attend
diligently, in hopes of some benefit? Surely, we should be
more diligent in using the outward means of grace through
which inward graces and benefits are communicated to us.
"Like the poor, impotent, blind, halt, and withered persons,
waiting at the pool of Bethesda, for the angels troubling of
the water, not everyone was healed at the first opportunity and
received a cure, for some were obliged to wait many years
before they were cured. Now, we are not teaching that we
must wait years for the Lord to save us; we are saying that if
you are not saved, have not come to faith and repentance, you
need to continue to lay by the pool of God's word in hopes of
obtaining these graces under them, till God is pleased to give
success to our endeavors and work grace in our use of them,"
Thomas Ridgely, pg. 432.
They must be used diligently as a means of growth in
grace, sanctification, Acts 26:20; Reb. 12:14, "Pursue holiness
without which no one will see the Lord." In order to be saved
from the wrath and curse of God I must repent, believe, and I
must persevere in the grace of God. We must not simply make
a confession, but we must be converted, convicted, convinced,
and continue in the faith. That is what the parable ofthe
Sower is all about.
They must be used diligently to enable us to persevere
unto the end, 2 Peter 1:9-10. Jesus was fully aware of those
who were temporary disciples and that there were those who
did and would fall away, Mat. 13. Jesus said that he who
perseveres to the end shall be saved, Mat. 24. Peter said in
2 Pet. 1 that we are to add, to make sure, to guarantee, if you
will, our final salvation.
We are living in days of modernity and postmodernism.
Modernism is an age of dependence upon man, science, the
Wayne Roger.}
rejection of God and the Bible. Post-modemism says that
there is no right or wrong, just what works for you. T. S. Eliot
once called modernity an "experiment" to create a civil yet
consciously non-Christian society. He deemed the experiment
hopeless. "When the world goes wrong, it proves rather that
the Church is right," G. K. Chesterton. Elliot issued these
marching orders for believers, and I believe he is right: "We
must be very patient awaiting its collapse (ie, this civil
society), meanwhile redeeming the time, so that the Faith
may be preserved alive through the dark ages before us, to
renew and rebuild civilization, and to save the world from
suicide." That is why the church must not build with wood,
hay, and straw, but with precious stones, gold, and silver, I
Cor. 3:12.
The problem today is not that the church needs some new
and extraordinary means by which she may finally experience
the fullness of Christ in her life and experience the kind of
growth we read about on the day of Pentecost. The church
must recognize, appreciate, and return to the extraordinary-
ordinary and sufficient means that were deposited and
available to the church from the beginning, the preaching
of the gospel of the kingdom, the right observance of the
sacraments, and biblical prayer after the model of the Lord's
Prayer, which were sufficient for the early church and are
sufficient now. The church must recapture its appreciation
and recognition of the ordinary means of grace by which God
accomplishes extraordinary purposes and goals.
--L
L/ Vlfl.y colleges today only "tickle ears"
In i t less than challenging curricu-
lum, and will even cloak a watered-down
doctrine in Biblical cliches.
We Promote:
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opposed to non-Christinn philosophies
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But at Christ College, we teach students
to think and provide personal growth
through Biblically-based classical study,
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Learn how you can continue to challenge
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