Can I just say, please? This is not me.
There are several vital differences. He’s good looking. I’m not. I wear glasses. He doesn’t.
Most importantly, he can sing. I can’t. When church audio-visual teams fit me up with a radio microphone, my first question is whether they will fade me down during the hymns.
I write this, because I am starting to get Twitter followers who think I am this singer. They will be disappointed.
It’s not the first case of mistaken identity I’ve had. In my late teens, when I wore NHS glasses, I was once mistaken outside HMV’s Oxford Street store for Elvis Costello. In my mid-twenties, I visited an evangelical church, only for some of the young adults there to think I was Clive Calver, then the general secretary of the Evangelical Alliance.
Like anyone, I have namesakes, and that seems to be the issue here. Believe those people are me, and I’ve had an interesting life. I was a member of Great Britain’s gold medal winning Olympic hockey team in 1984 and am now performance director for England Hockey. I was the lead singer of Aussie rock band the Hoodoo Gurus. I have been in politics, having led Newcastle City Council and head of highways for Flintshire County Council. I am a criminologist, which is ironic, given that I was also an American police officer, murdered in 1981. (Yes, I know that last one is ‘Daniel Faulkner’, but he seems to come high in Google if you search for my name. I’ve no idea why.)
Have you ever been mistaken for someone else? Are there any interesting stories out there?
My dear young man, don’t take it too hard. Your work is ingenious. It’s quality work. And there are simply too many notes, that’s all. Just cut a few and it will be perfect.
To which Mozart replies,
Which few did you have in mind, Majesty?
A sermon topic like today’s runs that risk – too many notes. When we think about the Holy Spirit and mission, there is so much to say. Hence if I don’t cover your favourite theme within this strand today, I’m sorry. But don’t worry, I’m sure it will pop up elsewhere, either in this sermon series or at other times.
So if you wanted to hear about the way the Holy Spirit goes ahead of us and prepares the way in mission – fear not, you’ll hear me talk about that on various occasions. If you wanted me to cover the use of spiritual gifts – well, they get their own billing later in the series.
Excuse me, then, if I limit myself to the big themes here in Peter’s sermon on the Day of Pentecost. They will give us an outline, and on other occasions we can fill in some detail. After all, you wouldn’t want a preacher with ‘too many notes’, would you?
Here’s the first strand. At college, one of my friends had a well-worn T-shirt which reflected another 1980s film with a musical theme: The Blues Brothers. Ian’s T-shirt had the slogan from the film: ‘We’re on a mission from God.’ These days, Ian is respectable in the church, with a PhD and a job as a theological college principal!
But the story of the film is of a man being released from prison, only to find that the Catholic home where he and his brother were raised by nuns is under threat of closure if it cannot pay a tax bill. They reform their old band and seek to raise the funds. Hence, ‘We’re on a mission from God.’
And the first part of Peter’s sermon shows that we all are on a mission from God when the Spirit comes. This is about the universal nature of the Spirit’s work in mission. The Spirit makes mission from all to all – from all in the church, to all in the world.
All that talk about blood and fire, billows of smoke, the sun going dark and the moon like blood (verses 19-20)? It’s not a weather forecast! It’s dramatic language, underpinning the basic point that this work of the Spirit to use all God’s people to reach all people with God’s love in Christ is an earth-shattering, game-changing moment. This is a great ‘day of the Lord’ (verse 20) when ‘everyone who calls on the name of the Lord will be saved’ (verse 21), because God has poured out his Spirit on all people (verse 17), to the extent male and female, young and old, slaves as well as free will dream, have visions and prophesy (verses 17-18).
Yes, all of God’s people are equipped to prophesy, to speak God’s message boldly. Well did one preacher say that the Bible doesn’t just teach the famous Reformation slogan of the priesthood of all believers, it teaches the prophethood of al believers. When you say that only certain ranks of people in the church are ‘good enough’ for certain tasks, you forget that God has poured out the Spirit on all his people for his mission. Granted, we each have distinct gifts, but the Spirit comes on all who profess faith in Christ, and one reason for that is we are all ordained. God ordains all of us into the work of his mission.
Or, put it this way: we are not all evangelists, but we are all witnesses. We may not be able to explain and answer everything, but like a witness in a court case, we can all say what we have seen and what has happened to us. We can all talk about what Jesus has done for us. The Holy Spirit has come into our lives, and equipped us to do that.
This is not a threat or a demand, it is a promise. It fulfils the promise Jesus made about the coming of the Spirit before his Ascension: ‘You will be my witnesses.’ That isn’t an order, it’s a promise. When the Spirit comes, we are all ordained into the universal mission of God’s saving love: from all, to all.
The second strand in the Holy Spirit’s mission work here is this: it’s all about Jesus. For the rest of Peter’s sermon, he goes on and on about Jesus (verses 22-36). This is who he is. This is what he has done. This is how you have reacted to him so far. This is what you need to do about him. Jesus, Jesus, Jesus, Jesus.
This amplifies what I’ve just said about us all being witnesses. Some of you may be familiar with a Christian website called Ship of Fools, a site which includes humorous sections such as Gadgets for God, featuring the latest in tacky Christian memorabilia, a Caption Competition, Signs and Blunders, through Mystery Worshipper reports on church service around the world, to serious discussion of pressing issues.
Ship of Fools started life as a print magazine in the early 1980s. I know, because I was one of the subscribers. In one of those issues, they carried a cartoon strip article called ‘Born Again Testimonies’. ‘You may be – but has your testimony been born again?’ the article asked. It depicted Christians who were discouraged that the story of their spiritual experience was not as dramatic and exciting as that commonly portrayed in Christian testimony books. It offered a rewriting of your story by Hollywood scriptwriters, plastic surgery, dental and gymnastic care, all to make you ready for the platform of an evangelist at a crusade.
I suspect it touched a raw nerve, because it hit on a feeling I’ve noticed among regular churchgoers. “I don’t have a Damascus Road experience to talk about, so my testimony will count for nothing.” If you haven’t been a drug dealer, a bank robber or a celebrity, no-one will be interested in your story.
However, as the great John Stott once put it, ‘Testimony is not autobiography.’ In other words, testimony is not my story, it’s not ‘me, me, me’, it’s the story of what Jesus has done in my life. Now again, you may think that unless what Jesus has done in your life is the religious equivalent of a fireworks spectacular, it may not be worth talking about.
But we would be wrong. All that Peter describes about Jesus in this sermon – his ministry, his death, his resurrection, his Ascension and his sending of the Holy Spirit – all these things impact us. So what if in our lives it doesn’t come all-singing and all-dancing, complete with a laser light show? What matters is that we know Jesus has changed us – and is changing us. The majority of people live ordinary, unflashy lives, and so an ordinary, unflashy story of what Jesus means to us is every bit as likely, if not more so, to have an effect upon them.
So – why not give it some thought? What has Jesus done for you? Reflect on it. There will be material from your life that you can share about the work of Jesus. that’s where the Holy Spirit wants to focus: on Jesus. We can co-operate with the Spirit by being willing to talk about Jesus and his work in our lives.
The third and final strand of the Spirit’s work in mission that I want to draw out here has to do with the effect upon the listeners.
What happens at the end of the sermon?
When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” (Verse 37)
What has the Holy Spirit done here? It’s what Jesus (as recorded in John’s Gospel) called ‘conviction of sin’. Conviction of sin is the third element in this passage of the Holy Spirit’s work in mission.
Conviction of sin is when the Holy Spirit shows people how they are in the wrong before God – either generally or specifically – and calls them to change. In that respect, it’s different from that work of the enemy we call ‘condemnation’, which just says, “You’re a terrible person, you’re useless.” Condemnation leaves someone without hope. Conviction of sin is different, because it is specific, and there is a remedy that draws us to God, namely repentance.
So we see in the story today that when the crowd asks Peter and the apostles what they should do, he gives a specific reply:
Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. (Verse 38)
We know that coming to faith involves repentance in some form. Faith in Jesus Christ and following him entails changing our way of life. In all sorts of areas, we shall need to perform the spiritual version of a U-turn, to go Christ’s way. The Holy Spirit shows us what we need to change and renounce.
By way of an aside, of course this is not something that happens just once at the beginning of the Christian life: it happens throughout, as the Holy Spirit patiently works to make us more Christlike.
But let us note that it truly is the Holy Spirit who does the convicting. Peter has described the situation, and yes he has told the people that they and others were responsible for the crucifixion of Jesus (verses 23, 36), but it’s still the Spirit who cuts them to the heart. We have to be careful not to do the Holy Spirit’s work ourselves, but faithfully to share God’s love and truth and leave the Spirit to do the convicting.
I once had the privilege of registering a wedding for someone who had begun worshipping at another church in the area, but one which did
not own its own building. She had come to faith through an Alpha Course that church had run, and wanted to be baptised. However, she was living with her partner without being married to him. The church had not harangued her for this, even though they believed (and I do, too) that living together falls short of God’s vision for relationships. However, she felt it was not right for her to be baptised until her relationship was regularised. So I registered the wedding, and her pastor conducted the service. I believe it was the Holy Spirit who convicted her, and who led her to marriage before baptism. In fact, the wedding was at 11 o’clock, and she then went to another church building to be baptised at 12 o’clock!
And we also might remember that the Spirit’s timetable and agenda for sorting out people’s lives might not be quite the same as ours. I once heard the preacher Clive Calver tell a story at Spring Harvest about how he kept praying, “Lord, please take away my pride.”
When it didn’t happen, he continued to pray, asking, “Lord, why aren’t you taking away my pride?”
“Because then there would be nothing left,” was what he believed God replied.
We don’t always know why the Spirit highlights certain issues in a person’s life but delays attending to others. What we do know is that coming to Christ involves the Spirit showing us where we need to change our ways in repentance, and that that begins a process that lasts the whole of our lives.
In conclusion, then, the Holy Spirit enlists us for God’s mission in Jesus. The mission is for all people, and needs all God’s people, empowered by the Spirit, for it to flourish. That mission will focus not on us, but on Jesus. Our rôle is to tell the story of Jesus’ activity in our lives. And the Spirit draws people to follow Jesus through conviction of sin.
All in all, then, the mission of God will not function without the primary work of the Holy Spirit. Never mind our plans, our campaigns, our techniques or what the latest book or conference speaker says. No Holy Spirit, no mission worthy of the name.
Come, Holy Spirit.
‘Ello. I wish to register a complaint.
Anyone who ever followed Monty Python’s Flying Circus will soon recognise those words from the famous Dead Parrot Sketch. John Cleese’s character Mr Praline has bought a Norwegian Blue parrot from a pet shop but it proves to be dead. The pet shop owner says, “He’s not dead, he’s resting.” Exasperated, Mr Praline eventually declares the animal to be “an ex-parrot”.
The Dead Parrot sketch came back into my mind as I re-read Ezekiel’s vision of the valley of dry bones. A friend of mine rewrote it as The Dead Church Sketch. So for the part of the sketch where Mr Praline complains that the parrot is not moving and he is told that the parrot has been nailed to its perch, we instead hear the excuse that the congregation has been nailed to the pews.
In Ezekiel 37 the prophet encounters a vision of a ‘Dead Church’, or Dead Israel to be more accurate. A Dead People Of God. He is taken back and forth among the bones to make it clear that the people of God in exile in Babylon are ‘dead’. Spiritually dead.
The vision is appalling and offensive. You didn’t leave dead bones out in the air: the Jewish custom was (and still is) to bury the dead within a day or two of the death. And contact with dead bodies made a Jew ritually unclean, so to leave them out like this for so long increased the number of people who would be made unclean by coming near them.
More offensive than the implications for Jewish ritual law is the message of the vision: the people of God are dead.
Somewhere among our struggles for the future of Church is a similar fear. Declining church numbers. The lack of under-40s. Does The Future Have A Church?
The historian Callum Brown said in his book The Death Of Christian Britain that he could envisage the disappearance of Christianity from this nation. Ten years ago Archbishop Cormac Murphy O’Connor spoke of our faith as having been ‘almost vanquished‘.
We’re beginning to look like a pile of dead bones out in the air.
Might we turn on to Ezekiel again and see whether God might bring a similar message of hope in the face of devastation to us?
Three times God tells Ezekiel to prophesy. The first occasion is this:
Then he said to me, ‘Prophesy to these bones, and say to them: O dry bones, hear the word of the Lord. Thus says the Lord God to these bones: I will cause breath to enter you, and you shall live. I will lay sinews on you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the Lord.’
To dead bones comes the promise of life. Life will enter the dead by the breath of God, that is, his Spirit. It’s the same word in Hebrew for wind, breath and spirit. Just as the Spirit brooded over the waters at creation and God put his breath in the man so that he might have life, so to have new life – spiritual life – requires the breath or Spirit of God.
Somebody once said that if the Holy Spirit were taken from the Church, ninety-five per cent of all activities would continue just the same. Was that person right? Instead of defining the Christian life as life in the Spirit, we have defined it by busyness and by whether the church has a full and varied programme of activities.
In my last circuit the ministers had to give reports to every Circuit Meeting on the ‘new initiatives’ in each of our churches. Healthy church life was
measured in new programmes and projects, not in signs of the Spirit. Eugene Peterson says,
Along the way the primacy of God and his work in our lives gives way ever so slightly to the primacy of our work in God’s kingdom, and we begin thinking of ways that we can use God in what we are doing. … [I]t turns out that we have not so much been worshipping God as enlisting him as a trusted and valuable assistant.
[Christ Plays In Ten Thousand Places, p 124.]
The Old Testament calls God the Helper of Israel. Some English translations of the New Testament call the Holy Spirit the Helper. But this should not be taken to justify that subtle shift from utter dependence upon God to regarding him as an accessory. When we treat the Spirit of God like that, we end up as dead bones.
Ezekiel calls us, then, to receive the life of the Spirit and stop depending upon our dead ways of doing church and being Christian. We fill our empty lives with busyness and possessions, when the only fullness that will satisfy is the fullness of the Holy Spirit.
Some will object and say that throughout the Old Testament the Spirit was only given to certain people and at certain times. In our era, living after Pentecost, the Spirit has been given to all who believe and we who have faith in Christ have already received the Holy Spirit. In response I offer a favourite story.
The evangelist D L Moody was once taken to task for the way he preached on Ephesians 5:18, where Paul says, ‘Be filled with the Spirit’. Moody pointed out that it could be translated, ‘Continue to be filled with the Spirit’, and accordingly encouraged his listeners to be filled again with the Holy Spirit.
Afterwards, a minister berated him, saying, “I received the Holy Spirit at conversion. Why are you telling me to be filled with the Spirit again?”
“Because,” said Moody, “I leak.”
Have we leaked the Spirit? Are we living by faith in dependence upon the power of the Holy Spirit? How many of us can honestly say, “Yes”?
The second prophecy. Ezekiel sees some movement:
So I prophesied as I had been commanded; and as I prophesied, suddenly there was a noise, a rattling, and the bones came together, bone to its bone. I looked, and there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no breath in them.
‘But there was no breath in them.’ Devastating. That which the bones most desperately need – breath – is still absent. What next?
Then he said to me, ‘Prophesy to the breath, prophesy, mortal, and say to the breath: Thus says the Lord God: Come from the four winds, O breath, and breathe upon these slain, that they may live.’ I prophesied as he commanded me, and the breath came into them, and they lived, and stood on their feet, a vast multitude.
‘Prophesy to the breath.’ And if the breath is being summoned prophetically by Ezekiel, then we have here something like that ancient prayer of the Church, ‘Come Holy Spirit’ (‘Veni Sancte Spiritus’), so often used at ordination services. In our terminology, Ezekiel is praying, “Come, Holy Spirit.” It’s an ancient prayer that has come back in popularity in the last twenty years or
so, largely thanks to the late John Wimber and the Vineyard Movement.
Again, certain people will object. They will again say we are living in a post-Pentecost world where the Holy Spirit has been given and is already present. Why say, “Come, Holy Spirit” when the Spirit is here anyway?
Because we are distinguishing between the general presence of the Holy Spirit and the Spirit’s particular actions and interventions. We are not simply seeking the general presence of the Holy Spirit, but the manifest presence. We need to experience the Spirit at work in our lives and in our midst. Dry bones need to know that the breath is coming into them.
But how do we know when the Holy Spirit has manifestly come? In the Book of Acts there seems to be a common denominator of bold speech in the name of Jesus. It may be the gift of tongues, it may be preaching, it may be courageous testimony.
Other occasions in church history have seen obvious signs that the Spirit was at work. We think of Wesley having his heart strangely warmed and also the dramatic effect upon listeners to his preaching as they sensed the gravity of their sin before God and their need of salvation. We saw it a few years ago with the dramatic phenomena of the so-called ‘Toronto Blessing’.
There are, then, clear signs in history of the ‘manifest presence’ of the Holy Spirit. But the Spirit also comes quietly, and it is not for us to choose whether the mode of his coming is quiet or dramatic. The ‘fruit of the Spirit’ – his work in us to produce Christ-like character – is a slow process, just like the growth of ordinary fruit. There may be few outward, visible signs when this work begins or continues.
What matters is that we are open to God to do his work in and through us as he sees fit, and not be limited by our restricted vision, our fears or our prejudices.
We recognise that we need the Spirit’s empowering, and refuse to be complacent. The Holy Spirit may be ‘the Helper’, but he is not our ‘Santa’s little helper’. He is one Person of the Trinity. When we pray, “Come, Holy Spirit,” we are saying, “Come, Holy Spirit, in whatever way you see fit, and to do whatever work you see fit.”
Can we pray that? We need to.
The third prophecy:
The story so far: Ezekiel has seen the deadness of God’s exiled people. He has firstly been summoned to prophesy their need for the breath or Spirit of God. Secondly he has prophetically called on God’s Spirit to fill them.
But what now? The loss of hope still needs addressing. It’s no good bringing God’s people back to spiritual life if they are still left in their sense of despair. So this is how the vision concludes:
Then he said to me, ‘Mortal, these bones are the whole house of Israel. They say, “Our bones are dried up, and our hope is lost; we are cut off completely.” Therefore prophesy, and say to them, Thus says the Lord God: I am going to open your graves, and bring you up from your graves, O my people; and I will bring you back to the land of Israel. And you shall know that I am theLord, when I open your graves, and bring you up from your graves, O my people. I will put my spirit within you, and you shall live, and I will place you on your own soil; then you shall know that I, the Lord, have spoken and will act, says the Lord.’
Ezekiel addresses ‘the whole house of Israel’ and he brings them good news. Their new life in the Spirit will involve being placed on their own soil again.
But for that to mean something for us as Christians, it needs translating. Although Christianity has continuity with the Jewish faith, it does not share the promise of physical land.
Our inheritance is both now in Christ and future in heaven. If the Spirit of God places Christians ‘on their own soil’ now, it may or may not indicate a revival of Christianity in our land. But it will mean renewed confidence in Christ. It will mean a sense of hope about our faith that goes beyond the personal hope of glory. It will mean being positive about Christ rather than forever being on the defensive. It will mean boldness to speak of Christ even when we might face opposition, because we know the Holy Spirit will give us the words. It will mean finding ways to live for one another and not for ourselves, as the Early Church did soon after Pentecost, in defiance of our consumerist culture. It will mean the Sermon on the Mount becoming a lived-out reality now.
Are we seeing these things now? How do we measure up? For however far we fall short of these signs of the Spirit, that is the indication of how much we need to be filled with the Holy Spirit.
So let us pause. If we are not showing all the signs of life in the Spirit that Jesus would wish us to then now is not the time to rush on. Let us stop and drink from the rivers of living water that he gives us.
Perhaps you’re like a guy called Charlie. He worked in a laboratory. After a Christian meeting he asked the visiting speaker this question: “It says of the early disciples that people took note that they had been with Jesus. How come no-one says that about me?”
The preacher prayed with him. Nothing spectacular happened at the time.
But a few days later, one of his work colleagues said to him, “Charlie, what happened to you the other night? You’re a different kind of Charlie.”
For those of us who want to be a different kind of Charlie, this is the hour. Come, Holy Spirit, breathe life into us. May we be planted in the soil you have prepared for us.
 Deuteronomy 33:29; Isaiah 41:13-14; Hosea 13:9
 Where others say Comforter, Counsellor or Advocate – John 14:15, 25; 16:7.