The Holy Ghost in
Wesley's Ministry
Odilon Massolar
Chaves
===============================
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© 2025, Odilon Massolar Chaves
All
rights reserved to the author.
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184 of the Penal Code and Law 96710 of February 19, 1998.
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Odilon
Massolar Chaves is a retired Methodist pastor, with a doctorate in Theology and
History from the Methodist University of São Paulo.
His
thesis dealt with the Methodist revival in England in the eighteenth century
and its contribution as a paradigm for our days.
He was
editor of the official Methodist newspaper and coordinator of the Theology
Course.
In his
diary on April 28, 1762, he wrote that after the sermon they had a Love Feast:
"It was a delightful hour. God has poured out his Spirit abundantly on us.
Many were filled with consolation." [1]
(Wesley)
===============================
Table of Contents
· Introduction
·
The Holy Spirit and
Wesley according to Methodist denominations
·
The Person and Work
of the Holy Spirit
·
Wesley's Experiences
with the Gifts of the Spirit
· The Outpouring of the Spirit
·
The power of the Holy
Spirit
· Filled with the Holy Spirit at Pentecost
===============================
Introduction
"The Holy Spirit in Wesley's Ministry" is a 28-page book about
Wesley's ministry grounded in the Holy Spirit.
Wesley restored the doctrine of the Holy Spirit in his time where the
belief in cessationism prevailed.
"Cessationism is the
Christian view in which it is formulated that part of the so-called gifts of
the Holy Spirit, despite having been of fundamental usefulness and importance
in the early days of the Christian church, ceased to exist in the period of the
Early Church."[2]
Today there are still traditional Churches that continue with this
statement.
For Wesley, the Holy Spirit is so important that the smallest things
cannot be done without the assistance of his Spirit.
"In John
Wesley's ministry, the Holy Spirit is central, propelling the experience of
faith through the "warming heart" of 1738, which led him to have an
inner assurance of salvation. Faith is
understood as a "spiritual sense" with "witness of the
Spirit," and the action of the Spirit is seen as the driving force behind
the Methodist movement, including sanctification and living out spiritual gifts
as healing, as well as empowering Christians for mission." [3]
Wesley
often experienced the power of the Holy Ghost in his life and ministry.
"John
Wesley taught that salvation is a work of God's grace, accomplished by the Holy
Spirit at every stage of the Christian journey. He emphasized that the Holy
Spirit works from conviction of sin to sanctification, enabling the believer to
live in holiness."[4]
In
this book, Wesley comments on the day of Pentecost.
A study that shows
the power of the Spirit and its importance in our ministry and in the life of
the Church.
The Author
===============================
The Holy Spirit and
Wesley according to Methodist denominations
How
do Wesleyan denominations of origin define the action of the Holy Spirit?
According to the Free Methodist Church
Bishop
Ildo Mello of the Free Methodist Church states that Wesley "developed a
theology of the Holy Spirit ("pneumatology") deeply intertwined with
his vision of salvation and Christian holiness. In the midst of the
eighteenth-century Enlightenment and the influence of Anglicanism, Wesley
approached spiritual gifts (or charismata) in a distinct and
balanced way. He lived in a context in which many cessationist
Protestant theologians claimed that
miracles and extraordinary gifts had ceased after the apostolic age, while
other groups claimed revelations and manifestations bordering on fanaticism.
Wesley navigated between these extremes: he affirmed the continuity of the
Spirit's supernatural work in all ages, while prioritizing holiness and order,
rejecting "enthusiastic" abuses.[5]
According to the Church of the Nazarene
The
Church of the Nazarene, which is essentially Wesleyan, affirms: "We
believe in the Holy Spirit, the Third Person of the Holy Trinity, who is always
present and working effectively with the Church of Christ and within it; who is
convicting the world of sin, regenerating those who repent and believe,
sanctifying believers and guiding them into all the truth that is in
Jesus."[6]
"According to
the Church of the Nazarene, which inherits and preserves the theology of John
Wesley, the Holy Spirit
is central to the Christian life, especially in the experience of entire sanctification. The ministry of the Holy Spirit, in this
perspective, encompasses justification and, crucially, the subsequent ongoing
transformation of the believer into holiness of heart and life." [7]
According to the
Wesleyan Methodist Church
For the Wesleyan
Methodist Church, "the Holy Spirit is the divine agent who acts in all
phases of salvation, from repentance and regeneration to sanctification and
glorification. In John Wesley's ministry, the
Holy Spirit was seen as the power that enables continued spiritual growth,
confers the "assurance" of sonship with God, and is central to
effective evangelism, guiding Christians to holiness and the practice of spiritual
gifts." [8]
According to the
Methodist Church
Brazilian Methodism states that "according to John Wesley and the
Methodist Church, the Holy Spirit is essential in the Christian life, acting in
several dimensions: enabling believers to seek greater and greater holiness
through love of God and neighbor, being the author of regeneration and inner
transformation, and motivating evangelization.
Wesley's personal experience with the Holy Spirit in 1738 ("warmed
heart") is a milestone in understanding this action, strengthening faith
and the assurance of God's love through personal testimony." [9]
According to the Global Methodist Church
The Global Methodist Church bases "its theology firmly on the
Wesleyan heritage, which emphasizes the vital and transforming action of the Holy Spirit in the life
of the believer and the church. IMG's teaching
on the Holy Spirit is directly aligned with John Wesley's understanding,
focusing on salvation,
sanctification, and inner witness." [10]
According to The United Methodist Church
For The United Methodist Church, "John Wesley emphasized the role
of the Holy Spirit as the power that empowers the Christian life, from
justification to complete sanctification. Wesley
believed that the action of the Holy Spirit was essential to God's mission and
that God's work was the Holy Spirit at work in all stages of the believer's
life, from the beginning of his faith to complete holiness. He emphasized that
personal experience with God, like his own experience of 'strangely warmed
heart,' was a work of the Holy Spirit. [11]
The
Person and Work of the Holy Spirit
For
Wesley, the Holy Ghost is so important that "the smallest things cannot be
done without the assistance of his Spirit."[12]
But when does a person
receive the Holy Spirit?
With respect to the
biblical phrase "receiving the Holy Spirit," Wesley insisted that it
occurs in justification. Writing to Joseph Benson on December 28, 1770,
respecting entire sanctification, he exhorted him to confirm the brethren
"with all zeal and diligence" in two ways, first, "holding fast
what they have attained—namely, the remission of all their sins by faith in a
bloody Lord," and secondly, "expecting a second change, by which they shall be saved from all sin and
perfected in love." Immediately after the second point, Wesley adds this
important comment. If they like to call it "receiving the Holy
Spirit," they can: just the phrase in that sense is unscriptural, and not
very appropriate; for they all "received the Holy Ghost" when they
were justified. God then "sent the Spirit of His Son into their hearts,
crying Abba, Father."[13]
For Wesley, the Holy Spirit may come upon one "like a
torrent," but works in another in a delicate, refreshing manner like the
"silent dew."[14]
For Wesley, "the Holy
Spirit is given to convince the followers of Christ of this truth and to enable
them to be holy." [15]
Wesley's pneumatology (the
theological study of the Holy Spirit) was Trinitarian in structure and included
soteriological (salvation), epistemological (knowledge), and eschatological
(late) themes.[16]
John Wesley also believed
in the 'personality' of the Holy Spirit. "He repeatedly makes use of
personal pronouns and images in describing the Spirit in relation to human
beings. A reading of the Wesleys' Hymns in the Trinity reveals a conception of
the Holy Spirit as 'a living, active, 'personal' presence that enters into an
intimate interpersonal friendship with man.[17]
More than a power, an
energy or a gift, the Holy Spirit is a person and is part of the Trinity: God
the Father, God the Son, God the Holy Spirit. We can say that He is God in us.
Wesley said of the Holy
Spirit: "I believe in the infinite and eternal Spirit of God, equal with
the Father and the Son, not only perfect in himself, but being the cause of all
our perfection. He who enlightens our understanding, rectifies our will and
affections, renews our nature, unites our person with Christ, gives us the
assurance of our adoption as sons, guides us in our actions, purifies our soul
and body for the complete and eternal enjoyment of God."[18]
Wesley taught that the Holy
Ghost is of "one substance, majesty, and glory, with the Father and the
Son, very and eternal God." In the letter above, Wesley summarizes
the divine attributes of the Holy Spirit ("infinite ... eternal... perfectly
holy in himself") and his status within the Head of God ("equal with
the Father and the Son") in order to underscore his role as the divine
agent of salvation, imparting to believers the saving benefits of Christ's
redemptive work.[19]
Wesley wrote that "the
author of faith and salvation is God alone. It is he who works in us to will
and to do. He is the sole giver of every perfect gift and the sole author of
every good work. There is no more power than merit in man; but as all credit is
in the Son of God for what He has done and suffered for us, so all power is in
the Spirit of God. Therefore, every man, in order to believe unto salvation,
must receive the Holy Spirit. This is essentially necessary for every
Christian, not to work miracles, but for faith, peace, joy, and love—the common
fruits of the Spirit."[20]
For Wesley: "The same
Spirit who leads the repentant sinner to Christ and allows him to confess
'Jesus is Lord' (1 Corinthians 12:3) makes us not only walk uniformly as Christ
walked (1 Corinthians 11:1) but also have the same feeling that was in him,
namely, that of emptying himself and identifying himself with our humanity, our
misery, our sin and our contradictions,
in order to redeem us (...)."[21]
The Holy Spirit completes
the justifying and redemptive work of the Father and the Son to those who
believe.
"Wesley used a variety
of verbs to describe the saving activity of the Spirit—allows, inspires,
assists, breathes, guides, advisors, comforts, secures, unifies, and
sanctifies. These internal actions bring the objective work of the Father
and the Son to fruition in the lives of God's people. As the Spirit of God and
the Spirit of Christ, the Holy Spirit effectively applies the justifying and
redemptive work of the Father and the Son to the hearts of believers, effecting
their recovery in the divine image." [22]
One of Wesley's prayers
summarizes the roles of the Trinity in salvation:
"Now to God the
Father, who first loved us, and made us accepted in the Beloved; to God the
Son, who loved us, and washed us from our sins in his own blood; to God, the
Holy Spirit, who poured out the love of God abroad in our hearts, be all love
and all glory in time and for all eternity. Amen."[23]
Wesley's Experiences with the Gifts of the Spirit
After the so-called Cessationism, Wesley was living a time when the gifts of the Spirit were being revitalized in the Church after centuries of being erased because of the gift of love having grown cold.
"Wesley's statement about the gifts and manifestations of the Spirit was not merely theoretical. His insistence on the gifts of the Spirit also resulted from the early days of the Methodist revival (1739-1759), where many individuals in London, Oxford, and Bristol reported supernatural healings, visions, dreams, spiritual impressions, power in evangelism, extraordinary bestowal of wisdom, etc.[24]
Wesley believed fully in healing by prayer. He prayed many times for his own recovery and recorded that God healed him of many ailments in his life. Wesley describes that one night in the chapel his teeth were badly damaged. He prayed and "my pain ceased and did not return."[25]
He tried other cures: "On May 10, 1741, Wesley became quite ill. He had pain in his head as well as in his back, fever and cough that was so great that he could hardly speak. But then a miracle happened to Wesley as he "called on Jesus aloud." As he spoke, his pain disappeared, his fever went away, and his strength returned. And besides, he didn't feel any weakness or pain for many weeks afterward."[26]
But Wesley also believed that "the gift of healing need not be completely confined to the diseases of healing with a word or a touch. It can also be exercised, although to a lesser extent, where natural remedies are applied; And it can often be that, not superior skill, that makes some doctors more successful than others."[27]
On December 25, 1742, Wesley prayed for a man on his deathbed who was recovered.
On October 16, 1778, a woman had been ill for seven months. She immediately recovered after he visited and prayed for her.[28]
In his explanatory notes to the Bible, to the passage from Mark 16. 17, Wesley records one of his experiences in the city of Leonberg, where a cripple was healed through the preaching of this text.[29]
Wesley cites an event that happened to Mr. Mr. Meyrick as a miracle: "I went upstairs and found them all crying over him, his legs were cold and (as it seemed) were already dead. We all knelt down and invoked God with loud cries and tears. He opened his eyes and called me. And from that time on, he continued to regain his strength, until he restored perfect health."[30]
Wesley saw the importance of a series of spiritual gifts, among them: Casting out demons; speak new tongues; to heal the sick; prophecy, foretelling things to come; visions; divine dreams; discernment of spirits, etc.[31]
He cites some facts related
to the expulsion of demons, among them: "A man, by the name of John
Haydon, is said to have read a sermon, when he 'changed color, fell from his
chair, and began to scream terribly and beat himself against the ground.' Wesley
arrived on the scene only to be accused by the devil as "a deceiver of the
people." The demon pretended to be a manifestation of the Holy Spirit in
hopes of turning people against Wesley, but Wesley fought back. He and
everyone else there began to pray. Soon, Haydon's pains ceased and his
body and soul were free."[32]
The Spirit and holiness
Wesley says of the Holy Spirit: "He is the great source of holiness for his Church; the Spirit from whom flow all grace and all virtue by which the stains of guilt are washed away, and we are renewed in all holy dispositions, and again bear the image of our Creator."[33]
Pentecost in the Methodist movement between the years 1758-1963, for Wesley, was "the perfecting of the saints". Many people in London, in Bristol, in York, and in various parts of England and Ireland, have experienced such a profound and universal change that they had not before imagined to enter their hearts. After a deep conviction of innate sin, of their total fall from God, they were so full of faith and love (and usually in a moment), that the sin disappeared.[34]
Wesley said they found that
from that moment on they were without pride, anger, desire or unbelief. Then
they could always rejoice, pray without ceasing, and give thanks in everything.
For him, we must hope for the "fulfillment of the promise in universal obedience; to keep all the commandments; denying ourselves, and taking up the cross daily. These are the general means that God has ordained for us to receive his sanctifying grace. The particularities are prayer, searching the Scriptures, communication and fasting."[35]
The
Outpouring of the Spirit
John
Wesley recorded in his journal several times when they cried out and persevered
until the Spirit of the Lord was poured out. Among these reports are:
On
Friday, May 2, 1740, he wrote, "I prayed inIslingtonwith
Anne Gates, believing that we had the petitions we asked for. I then
baptized a child and her. We all feel the descent of the Holy Spirit.
Before, she was in the spirit of heaviness and bondage. The moment the
water touched her, she declares that she felt her burden removed and sensibly
received forgiveness. Sadness and sighing fled. The Spirit bore witness
with the water, and she longed to be with Christ. Let us give glory to God, who
has so magnified His ordinance."[36]
-
10/07/1767: "(...) God answered our prayers. It seemed as if the gates of
heaven were opened;"[37]
- 09/10/1768: "(...)
they did not cease to cry out to God until they were answered. God overflowed
their hearts with joy." [38] One fruit of the Spirit is joy.
- 19/05/1769: "(...)
we prayed for revival in the work of the Lord ... this time God touched the
hearts of the people, and even the hearts of those who were dead in sin." [39]
John Wesley wrote in his
diary several experiences that the Methodist communities had with the Holy
Spirit in the 18th century, among them:
- January, 1, 1739.
"Mr. Hall, Kinchin, Ingham, Whitefield, Hutchins, and my brother Carlos,
were present at our feast of friendship at Fetter Lane, with sixty more of our
brethren. About 3 o'clock in the morning, while we were in prayer, the power of
God came mightily upon us, so that many cried out for joy unspeakable, and many
fell to the ground. As soon as we have recovered a little of that astonishment
and awe which came upon us from the presence of the Divine Majesty, we chanted
with one voice, "We praise Thee, O God, we acknowledge Thee as Lord."[40]
Methodist historian Richard
Paul Heitzenhater said, "These demonstrations of the work of the Holy
Spirit led Wesley to reflect on his own spiritual life by stating that in the
past he was not a Christian, 'for a Christian is one who has the fruits of the
Spirit of Christ,' [41] which he
claimed he had not had in the past.
His mind was opened more
that year when he read the works of the revivalist Jonathan Edwards and
perceived new possibilities of the Spirit's action among the people.
Bristol Revival in 1739
Visiting Bristol, Wesley
recorded in his diary that on many occasions people were "struck
down," "smitten by the sword of the Spirit."
Wesley says that they were
"seized with severe pains" or "fell on their knees" at the
meetings of the society; the same thing began to happen occasionally in the
public services in Newgate and elsewhere." [42]
This fact was common with
the moving of the Spirit at that time. "(...) in Bristol, John Wesley saw
the action of the Spirit in the way he had only read in Jonathan's description
of the revival in New England." [43]
Manifestation of the power of 1750
Wesley wrote in his diary
on February 18, 1750:
"Today, too, where we
gather, God has manifested his power; but particularly in our Feast of Love.
The simplicity with which many spoke, declaring the manner in which God had
spoken to them, inflamed the hearts of others; and the flame spread more and
more, and, having stayed nearly an hour longer than usual, we were embarrassed
to have to separate." [44]
The Pentecost of 1762
In 1761 there was already a
revival in the societies. The best proof was that they were serious about the
Mission. In Dublin, the revival was great promoted by a preacher named John
Manners. "These people are taken by divine fire," [45]Wesley
said.
Despite this, he wrote on
October 28, 1762, in his diary about statements by his brother Charles Wesley:
"The day of Pentecost has not yet arrived in its fullness; but I do not
doubt that he will come; and then you will see as many people sanctified as
justified." [46]
In 1762 the move of the
Holy Spirit was notorious. Wesley said, "It pleased God to pour out his
Spirit this year."[47] It was a
continuous revival for more than 20 years. The revival began in a home meeting
for prayer, singing of hymns, and conversations about the need for
sanctification. [48]
"Our Pentecost has at
last come," [49]said
Wesley, in 1762, "as we contemplate the progress of missionary work. In
London alone, more than 400 members of the societies testified that they were
freed from all sin. In Liverpool society underwent a real metamorphosis in its
perfection, and Wesley found there a remarkable growth of piety in the majority
of Christians."[50]
The expectation about the
coming of the Methodist Pentecost "was dramatically fulfilled between the
years 1758-1763. At the end of the last year, Wesley reflected: 'Here I stood
and looked back on the late occurrences. Before Thomas Walsh left England on
April 13, 1758, God had begun this excellent work which He has continued ever
since without any considerable intermission. During all this time, many were
convicted of sin, many were justified, and many backsliders were healed. But
the peculiar work of this season was what St. Paul calls "the perfecting
of the saints." Many people in London, in Bristol, in York, and in various
parts of England and Ireland, have experienced such a profound and universal
change that they had not before imagined to enter their hearts. After a deep
conviction of innate sin, of their total fall from God, they were so full of
faith and love (and usually in a moment), that the sin disappeared.[51]
However, the years of
Pentecost were also years of trials for Wesley regarding the Anglican clergy
and unity among the Methodists.
But there was God's grace.
In his diary on April 28, 1762, he wrote that after the sermon they had a Love
Feast: "It was a delightful hour. God has poured out his Spirit abundantly
on us. Many were filled with consolation." [52]
Revival in Weardale in 1772
In Weardale, the
characteristic of the Holy Spirit's action was similar to other revivals:
unexpected appearance, rapid progress, large numbers of conversions, violent
emotions, and the simple people who led him.
The difference was that
"this was a real revival of work, not a beginning; the people were aroused
and justified in a much shorter time; a larger number were converted; the
number of visions and revelations 'fatally fabricated by the devil' was much
smaller; and the leadership group included three itinerant preachers who were
"renewed in love." [53]
Encouraging revival in 1784
Wesley encouraged the
Methodists of New England (United States) to go through revival as they did in
England. He said, "Truly these are the symbols of our mission, proof that
God has sent us. Sixty thousand people turning their faces toward heaven, and
many of them rejoicing in God their savior."[54]
Mark K.
Olson [55]said,
"Wesley observed that this revival had lasted for more than fifty years
and was still growing. To Wesley, this meant that the Evangelical
Revival was unique in church history as the "beginning of a far greater
work—the beginning of the "glory of the last days"—when the
"great Pentecost" takes place and all nations will be "filled
with the Holy Spirit." Then, in the new creation, the saving work of the Spirit
will be completed when the ransomed one enjoys the fully restored imago Dei ... a state of holiness and
happiness far superior to that which Adam enjoyed in paradise." [56]
The
power of the Holy Spirit
Wesley
"defined grace simply as 'the power of the Holy Spirit enabling us to
believe and love and serve God.'"[57]
For Wesley, the Holy Spirit
begins to dwell in the heart of the believer in Jesus.
According to him,
"(...) all Christians have this Spirit."[58]
And more: "Wesley
believed in and sought the power of the Spirit. He knew that where there is a
lack of God's power, the work weakens, but he fought against fanaticism. In his
Diary, April 3, 1786, he recounts various types of fanatical behavior that he
witnessed during his lifetime. Although he disagrees with these practices,
Wesley believes that fanatics should not be corrected with harshness, but with
kindness and love.[59]
For Wesley, the Holy Spirit can come upon people "like[60] a
torrent as they experience the overpowering power of saving grace ... . . But
He works in others in a very different way: He exerts His influence in a
delicate way, refreshing as the silent dew." [61]
Wesley went through several
strong experiences. In one of them, he said: "The love of God was poured
into my heart, and a flame was kindled there, with pains so violent, but so
overwhelming, that my body was almost torn to pieces. I loved it. The
Spirit wept strongly in my heart. I sweated. I trembled. I
fainted. I sang (...)".[62]
To speak of the action and
power of the Holy Spirit in our lives, the Bible uses several expressions.
These expressions seek to speak of the great meaning and function of the Holy
Spirit in our lives, among the main ones are:
The Methodists were the
first to use the phrase baptism of the Holy Spirit applied to a second,
sanctifying grace (experience) of God.[63]
Wesley did not believe that
speaking in tongues was a sign of the baptism of the Holy Spirit.[64] He saw the gifts of the
Spirit as a natural part of the Christian experience, connecting it with the
doctrine of sanctification. [65]
Wesley never placed
particular emphasis on any gift. They all had the same level of importance.
Wesley stated that after justification, the Spirit gives a gift or talent, but
a sanctified man receives much more.[66]
"Wesley's statement
about the gifts and manifestations of the Spirit was not merely
theoretical. His insistence on the gifts of the Spirit also resulted from
the early days of the Methodist revival (1739-1759), where many individuals in
London, Oxford, and Bristol reported supernatural healings, visions, dreams,
spiritual impressions, power in evangelism, extraordinary bestowal of wisdom,
etc. [67]
Wesley believed in the
continuity of gifts, charisms, and special revelations. "They are
useful for the edification of the church, impressing and converting souls to
Christ, and for foretelling future events. However, these do not serve the
purpose of establishing faith and doctrine. For Wesley, the basis of faith
and doctrine is the certainty of the Word of God (...)."[68]
Wesley
believes that there is a baptism with several degrees. "All believers are
baptized with the sanctifying graces of the Spirit (common fruits), but only a
select few with the extraordinary gifts. These twin categories guide Wesley's
interpretation of all the major spiritual baptism passages in the book of Acts.
Just three verses later, Jesus promises to give His disciples Spirit-endowed
power (1:8). Wesley notes that this power is for preaching (gift) and suffering
(grace). Later, when Peter told the crowd to repent, be baptized, and they
would receive the Spirit (2:38-39), Wesley clarifies that this promise does not
refer to the gift of tongues (an extraordinary gift), but to the "constant
fruits of faith, even of righteousness, peace, and joy in the Holy Ghost"
(sanctifying graces). In Acts 6:3 Wesley notes that the seven deacons receive a
"great measure both of the gifts and grace of
God." In Acts 8:15 Wesley asks whether the Samaritan reception of
the Spirit refers to the "miraculous gifts of the Spirit, or his
sanctifying graces?" His answer is simple: "Probably both."
Finally, in Acts 19:2 Wesley explains Paul's question to John's disciples
("Have you received the Holy Spirit since you believed?") to refer to
both the sanctifying
graces of the Spirit and the extraordinary gifts.[69]
Filled with the Holy
Spirit at Pentecost
And they
were all filled with the Holy Spirit, and began to speak in other tongues, as
the Spirit gave them utterance.
The coming of the Holy
Spirit is described as follows by Luke who wrote Acts: And suddenly there
came a sound from heaven, as of a rushing and rushing mighty wind, and it
filled the whole house where they were sitting.
And suddenly there came a
sound from heaven - So shall the Son of man
come to judgment, said Wesley
And it filled the whole
house - That is, all that part of the temple where they were sitting, said
Wesley.
Luke, author of the Acts of
the Apostles, wrote: And cloven tongues appeared to them, as of fire, and
they sat on each one of them.
Luke described: And they
were all filled with the Holy Spirit, and began to speak with other tongues, as
the Spirit gave them utterance.
And they began to speak in
other tongues - The miracle was not in the ears of the
hearers, (as some have inexplicably supposed), but in the mouths of the
speakers, said Wesley.
Luke wrote that
"they were all astonished and doubted, saying to one another, 'What does
this mean?'"
Luke wrote, "
Others mocked, and said, These men are full of new wine."
John Wesley commented, But others mocking - The world begins with
mockery.
Acts 2
Verse 1
They were all by mutual agreement in one
place
John Wesley commented: At Pentecost at Sinai, in the Old Testament, and at Pentecost at Jerusalem, in the New, where the two great manifestations of God, the legal and the evangelical; one from the mountain and the other from heaven; the terrible and the merciful. They were all by one accord in one place - So here was a conjunction of company, minds, and place; all one hundred and twenty being present.
Verse 2
And suddenly there came from heaven a sound,
as of a rushing wind
Luke, author of the Acts of
the Apostles, wrote: And suddenly there came a sound from heaven, as of a
rushing and rushing mighty wind, and it filled the whole house where they were
sitting.
And suddenly there came a
sound from heaven - So shall the Son of man
come to judgment, said Wesley
That is, that whole part of the temple where they were sitting
And it filled the whole
house - That is, all that part of the temple where they were sitting, said
Wesley.
Verse 3
Luke, author of the Acts of
the Apostles, wrote: And cloven tongues appeared to them, as of fire, and
they sat on each one of them.
small flames of fire. That's all the phrase, tongues of fire, means in
the language of the seventy
John
Wesley commented, And there appeared distinct
tongues, as of fire–That is, little flames of
fire. That is all that the phrase, tongues of fire, means in the language of
the seventy. Yet it may suggest that God touches their tongues, as it were
(along with their hearts) with divine fire: he gives them active, piercing words,
like flaming fire.
Verse 4
The miracle was not in the ears of the
hearers, (as some have inexplicably supposed), but in the mouths of the
speakers
Luke, author of the Acts of
the Apostles, reported: And they were all filled
with the Holy Spirit, and began to speak with other tongues, as the Spirit gave
them utterance.
And they began to speak in
other tongues - The miracle was not in the ears of the
hearers, (as some have inexplicably supposed), but in the mouths of the
speakers, said Wesley.
João Wesley commented on the items below:
a pledge for the whole world to praise God in their various languages
And this family praising
God together, with the languages of the whole world, was a pledge for the whole
world to praise God in their various languages.
the Gospel speaks with an ardent and flaming
As the Spirit gave them
expression - Moses, the type of the law, was slow-tongued; but the Gospel speaks
with a fiery and flaming flame.
Verse 5
And
there dwelt in Jerusalem Jews - Gathered together from all parts
Luke, author of the Acts of
the Apostles, wrote: And there dwelt in Jerusalem Jews, godly men, from
every nation under heaven.
And there dwelt in
Jerusalem Jews - Gathered from all parts by the peculiar
providence of God, said Wesley.
Verse 6
Now when this had spread far and wide, the
crowd gathered together
Luke
wrote : Now
when this was spread everywhere, the crowd gathered together, and was confused,
because each one heard them speaking in his own language.
The crowd gathered and was confused
The crowd gathered and was
confused - The movements of their minds were fast and varied, Wesley said.
Verse 9
Luke wrote: Parthians,
Medes, Elamites, inhabitants of Mesopotamia, Judea, Cappadocia, Pontus, and
Asia,
The dialect of which differed greatly from that of Galilee
Judea - The
dialect of which differed greatly from that of Galilee, Weskey explained.
Asia - The
strictly called country, said Wesley.
Luke wrote: Phrygia and
Pamphylia, in Egypt, and in the parts of Libya around Cyrene, and foreigners
from Rome, Jews and proselytes,
All of them were partly Jews by birth and partly proselytes
John Wesley commented: Roman
pilgrims - Born in Rome, but now living in Jerusalem. These seem to have
come to Jerusalem after those who are above mentioned. All of them were partly
Jews by birth and partly proselytes
together with the outpouring of his Spirit
Luke wrote: Crete and
Arabs, we have heard you speak in our tongues the wonderful works of God.
Crete — An
island seems to be mentioned to everyone, Wesley said.
John Wesley commented, The
wonderful works of God - Probably those which relate to the miracles,
death, resurrection, and ascension of Christ, together with the outpouring of
his Spirit, as the fulfilment of his promises, and the glorious dispensations
of the grace of the Gospel.
Verse 12
What does this mean?
Luke wrote: And they
were all astonished and doubted, saying one to another, 'What does this mean?
They were all astonished—All
devout men, said Wesley.
Verse 13
Others, mocking
Luke wrote, "
Others mocked, and said, These men are full of new wine."
John Wesley commented, But
others mocking - The world begins with mockery, thence proceeds to
cavilling, Acts 4:7; to threatenings, 4:17; to imprison, Acts 5:18; blows,
5:40; to kill, Acts 7:58. These scoffers seem to have been some of the natives
of Judea and inhabitants of Jerusalem (who understood only the dialect of the
country), by the apostle immediately addressing his discourse to them in the
next verse.
There was no new wine so early in the year as Pentecost
John Wesley commented, They
are full of sweet wine–So the Greek word properly signifies. There was no
new wine as early in the year as Pentecost. Thus natural men are wont to
attribute supernatural things to mere natural causes; and often as brazen and
unskillful as in the present case.[70]
[1] LILIÈVRE, Mateo. João Wesley – His
life and work. São Paulo: Editora Vida, 1997, p.105.
[2] https://pt.wikipedia.org/wiki/Cessacionismo
[3] Overview created by Google AI
[4]
https://www.ebdpanorama.com/2025/02/licao-6-o-wesleyanismo-chama-que-deu.html
[5]
https://escatologiacrista.blogspot.com//2025/06/a-pneumatologia-de-john-wesley-e-os.html
[6]
https://www.nazarenobv.com.br/Manual/PT-BR_manual_2017-2021_igreja_do_nazareno-rev2018-08-28.pdf
[7] Overview created by Google AI
[8] Overview created by Google AI
[9] Overview created by Google AI
[10] Overview created by Google AI
[11] Overview created by Google AI
[12] BURTNER, Robert; CHILES, Robert.
Collection of Theology of John Wesley, p. 88.
[13]
https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=1773&context=asburyjournal
[14] BUYERS, Paul Eugene. Diary of John
Wesley. São Paulo, Methodist Press, 1965, p.95.
[15]
https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=1773&context=asburyjournal
[16]
https://wesleyscholar.com/john-wesleys-doctrine-of-the-holy-spirit/
[17] STAPLES, Rob L. John Wesley's
doctrine of the hole Spirit.
https://iliff.instructure.com/courses/1439137/files/.../download?.
[18] BURTNER, Robert; CHILES, Robert.
Collection of Theology of John Wesley, pp. 91-92
[19]
https://wesleyscholar.com/john-wesleys-doctrine-of-the-holy-spirit/
[20] BURTNER, Robert; CHILES, Robert.
Collection of the Theology of John Wesley, pp. 86-87.
[21] REILY, Duncan Alexander. "John
Wesley and the Holy Spirit" in History, Methodism, Deliverances, Ibid., p.
18.
[22]
https://wesleyscholar.com/the-doctrine-of-justification-in-the-early-wesley/
[23]
https://wesleyscholar.com/the-doctrine-of-justification-in-the-early-wesley/
[24] Idem, p. 58.
[25] ZIVADINOVIC, Dojcin. Wesley and
Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., 64.
[26] Jamin Bradley quoting The Works of John Wesley, Volume 19:
Journal and Diaries II (1738-1743). https://newfangled.wordpress.com/2010/05/12/john-wesley-and-the-power-of-the-spirit/
[27]John Wesley's Notes on the Bible.
http://wesley.nnu.edu/john-wesley/john-wesleys-notes-on-the-bible/notes-on-st-pauls-first-epistle-to-the-corinthians/#Chapter+XII.
[28] ZIVADINOVIC, Dojcin. Wesley and
Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., 64.
[29] ZIVADINOVIC, Dojcin. Wesley and
Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., 63.
[30] Jamin Bradley quoting The Works of John Wesley, Volume 19:
Journal and Diaries II (1738-1743). https://newfangled.wordpress.com/2010/05/12/john-wesley-and-the-power-of-the-spirit/
[31] JR, Robert G. Tuttle. John Wesley
and the gifts of the Holy Spirit. Op.cit., p.58.
[32] Jamin Bradley quoting The Works of John Wesley, Volume 19:
Journal and Diaries II (1738-1743). https://newfangled.wordpress.com/2010/05/12/john-wesley-and-the-power-of-the-spirit/
[33] BUYERS, Paul Eugene. Diary of John
Wesley. São Paulo, Methodist Press, 1965, p.92
[34] Ward & Heitzenrater, Works,
Volume 21, 438–439. https://www.lcoggt.org/Articles/methodist_pentecost.htm.
[37] BUYERS, Paul Eugene. Diary of John
Wesley. São Paulo, Methodist Press, 1965, p. 99
[38] BUYERS, Paul Eugene. Diary of John
Wesley. São Paulo, Methodist Press, 1965, p. 99
[39] BUYERS, Paul Eugene. Diary of John
Wesley. São Paulo, Methodist Press, 1965, p. 99
[40] WILLIAM, Allen. The History of
Religious Revivals. Baptist Publishing House, 1958, p.32
[41] HEITZENHATER, Richard P. Wesley and
the people called Methodist. São Bernardo do Campo-Rio de Janeiro:
Editeo-Pastoral Bennett, 1986, p.90
[42] HEITZENHATER, Richard P. Wesley and
the people called Methodist. São Bernardo do Campo-Rio de Janeiro:
Editeo-Pastoral Bennett, 1986, p.100-101.
[43] HEITZENHATER, Richard P. Wesley and
the people called Methodist. São Bernardo do Campo-Rio de Janeiro:
Editeo-Pastoral Bennett, 1986, p.102.
[44] HEITZENHATER, Richard P. Wesley and
the people called Methodist. São Bernardo do Campo-Rio de Janeiro:
Editeo-Pastoral Bennett, 1986, p.103
[45] HEITZENHATER, Richard P. Wesley and
the people called Methodist. São Bernardo do Campo-Rio de Janeiro:
Editeo-Pastoral Bennett, 1986, p.103
[46] HEITZENHATER, Richard P. Wesley and
the people called Methodist. São Bernardo do Campo-Rio de Janeiro:
Editeo-Pastoral Bennett, 1986, p.130.
[47] LILIÈVRE, Mateo. João Wesley – His
life and work. São Paulo: Editora Vida, 1997, p.218.
[48] HEITZENHATER, Richard P. Wesley and
the people called Methodist. São Bernardo do Campo-Rio de Janeiro:
Editeo-Pastoral Bennett, 1986, p.130.
[49] LILIÈVRE, Mateo. João Wesley – His
life and work. São Paulo: Editora Vida, 1997, p. 217
[50] LILIÈVRE, Mateo. João Wesley – His
life and work. São Paulo: Editora Vida, 1997, p. 217
[51] Ward & Heitzenrater, Works,
Volume 21, 438–439. https://www.lcoggt.org/Articles/methodist_pentecost.htm.
[52] LILIÈVRE, Mateo. João Wesley – His
life and work. São Paulo: Editora Vida, 1997, p.105.
[53] Ditto.
[54] Ditto.
[55] "Mark serves as an adjunct
instructor at Nazarene Bible College and Indiana Wesleyan University, and is
editor-in-chief of wesleyscholar.com." He is the author of books, such as
"Wesley and Aldersgate: Interpreting Conversion Narratives".
www.mwrc.ac.uk/mark-olson
[56]
https://wesleyscholar.com/john-wesleys-doctrine-of-the-holy-spirit/
[57] Ditto.
[58]
http://wesley.nnu.edu/john-wesleyjohn-wesleys-notes-on-the-bible/notes-on-st-pauls-first-epistle-to-the-corinthians/#Chapter+XII
[59] ZIVADINOVIC, Dojcin. Wesley and
Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., 60.
[60] BUYERS, Paul Eugene. Diary of John
Wesley. São Paulo, Methodist Press, 1965, p.95
[61] BUYERS, Paul Eugene. Diary of John
Wesley. São Paulo, Methodist Press, 1965, p.95.
[62] Jamin Bradley quoting The Works of John Wesley, Volume 19:
Journal and Diaries II (1738-1743). https://newfangled.wordpress.com/2010/05/12/john-wesley-and-the-power-of-the-spirit/
[63] General Conference:
"Guidelines: The United Methodist Church and the Charismatic
Renewal," 1976.
http://www.umc.org/what-we-believe/guidelines-the-umc-and-the-charismatic-movement
[64] ZIVADINOVIC, Dojcin. Wesley and
Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., 68.
[65]
Ditto.
[66]
Ditto.
[67]
Ditto.
[68]
ZIVADINOVIC, Dojcin. Wesley
and Charisma: An Analysis of John Wesley's view of spiritual gifts, op. cit.,
70.
[69]
https://wesleyscholar.com/https-wesleyscholar-com-john-wesleys-doctrine-of-the-baptism-with-the-holy-spirit-an-exegetical-study-
[70]
https://www.studylight.org/comentários/eng/wen/acts-2.html.
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