Gerald T. Sheppard, ‘Pentecostals and the Hermeneutics of Dispensationalism: The Anatomy of an Uneasy Relationship’, Pneuma 6.1 (Fall 1984), pp. 5–33.

 Gerald T. Sheppard, ‘Pentecostals and the Hermeneutics of Dispensationalism: The Anatomy of an Uneasy Relationship’, Pneuma 6.1 (Fall 1984), pp. 5–33.)| false
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 VanGemeren and Abernethy, ‘The Spirit and the Future’, p. 325.

 VanGemeren and Abernethy, ‘The Spirit and the Future’, p. 325.)| false
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 VanGemeren and Abernethy, ‘The Spirit and the Future’, p. 345. A survey of the Torah, Former Prophets, Latter Prophets, and Writings can be found on pp. 325–44.

 VanGemeren and Abernethy, ‘The Spirit and the Future’, p. 345. A survey of the Torah, Former Prophets, Latter Prophets, and Writings can be found on pp. 325–44.)| false
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 Frank D. Macchia, Baptized in the Spirit: A Global Pentecostal Theology (Grand Rapids: Zondervan, 2006), pp. 85–86.

 Frank D. Macchia, Baptized in the Spirit: A Global Pentecostal Theology (Grand Rapids: Zondervan, 2006), pp. 85–86.)| false
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 Roger Stronstad, The Prophethood of All Believers: A Study in Luke’s Charismatic Theology (JPTSup, 16; Sheffield: Sheffield Academic Press, 1998), pp. 115, 123. Similarly, Robert P. Menzies, Empowered for Witness: The Spirit in Luke-Acts (JPTSup, 6; Sheffield: Sheffield Academic Press, 1994), pp. 226–8. Regarding the Old Testament expectation, see Wilf Hildebrandt, An Old Testament Theology of the Spirit of God (Peabody, ma: Hendrickson, 1995), p. 205.

 Roger Stronstad, The Prophethood of All Believers: A Study in Luke’s Charismatic Theology (JPTSup, 16; Sheffield: Sheffield Academic Press, 1998), pp. 115, 123. Similarly, Robert P. Menzies, Empowered for Witness: The Spirit in Luke-Acts (JPTSup, 6; Sheffield: Sheffield Academic Press, 1994), pp. 226–8. Regarding the Old Testament expectation, see Wilf Hildebrandt, An Old Testament Theology of the Spirit of God (Peabody, ma: Hendrickson, 1995), p. 205.)| false
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 Beck, The Holy Spirit and the Renewal of All Things, pp. 34–36, 40–41, 46–47.

 Beck, The Holy Spirit and the Renewal of All Things, pp. 34–36, 40–41, 46–47.)| false
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 Stronstad, The Prophethood of All Believers, p. 123.

 Stronstad, The Prophethood of All Believers, p. 123.)| false
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 Byron Klaus, ‘The Holy Spirit and Mission in Eschatological Perspective: A Pentecostal Viewpoint’, Pneuma 27.2 (Fall 2005), pp. 322–42 (328–29); and Steven Jack Land, Pentecostal Spirituality: A Passion for the Kingdom (Cleveland, tn: cpt Press, 2010 [originally printed with different pagination by Sheffield Academic Press, 1993]), p. 58.

 Byron Klaus, ‘The Holy Spirit and Mission in Eschatological Perspective: A Pentecostal Viewpoint’, Pneuma 27.2 (Fall 2005), pp. 322–42 (328–29); and Steven Jack Land, Pentecostal Spirituality: A Passion for the Kingdom (Cleveland, tn: cpt Press, 2010 [originally printed with different pagination by Sheffield Academic Press, 1993]), p. 58.)| false
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 Land, Pentecostal Spirituality, p. 177 (emphasis added).

 Land, Pentecostal Spirituality, p. 177 (emphasis added).)| false
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 Peter Althouse, Spirit of the Last Days: Pentecostal Eschatology in Conversation with Jürgen Moltmann (JPTSup, 25; London: T & T Clark International, 2003), p. 194.

 Peter Althouse, Spirit of the Last Days: Pentecostal Eschatology in Conversation with Jürgen Moltmann (JPTSup, 25; London: T & T Clark International, 2003), p. 194.)| false
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 Althouse, Spirit of the Last Days, 196. Similarly, see Murray W. Dempster, ‘Eschatology, Spirit Baptism, and Inclusiveness: An Exploration into the Hallmarks of a Pentecostal Social Ethic’, in Peter Althouse and Robby Waddell (eds.), Perspectives in Pentecostal Eschatologies: World Without End (Eugene, or: Pickwick, 2010), pp. 155–88 (186–87); and Land, Pentecostal Spirituality, p. 224.

 Althouse, Spirit of the Last Days, 196. Similarly, see Murray W. Dempster, ‘Eschatology, Spirit Baptism, and Inclusiveness: An Exploration into the Hallmarks of a Pentecostal Social Ethic’, in Peter Althouse and Robby Waddell (eds.), Perspectives in Pentecostal Eschatologies: World Without End (Eugene, or: Pickwick, 2010), pp. 155–88 (186–87); and Land, Pentecostal Spirituality, p. 224.)| false
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 David J.Courey, What has Wittenberg to do with Azusa? Luther’s Theology of the Cross and Pentecostal Triumphalism (London: Bloomsbury T & T Clark, 2015), pp. 3 and 198.

 David J.Courey, What has Wittenberg to do with Azusa? Luther’s Theology of the Cross and Pentecostal Triumphalism (London: Bloomsbury T & T Clark, 2015), pp. 3 and 198.)| false
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 Courey, What has Wittenberg to do with Azusa?, 244. On the presence of the Word of Faith movement throughout global Pentecostalism see Allan Heaton Anderson, An Introduction to Pentecostalism: Global Charistmatic Christianity, 2^nd ed. (Cambridge: Cambridge University Press, 214), pp. 131, 218, 285, and 301.

 Courey, What has Wittenberg to do with Azusa?, 244. On the presence of the Word of Faith movement throughout global Pentecostalism see Allan Heaton Anderson, An Introduction to Pentecostalism: Global Charistmatic Christianity, 2^nd ed. (Cambridge: Cambridge University Press, 214), pp. 131, 218, 285, and 301.)| false
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 Simon Chan, Pentecostal Theology and the Christian Spiritual Tradition (JPTSup, 21; Sheffield: Sheffield Academic Press, 2000), p. 110.

 Simon Chan, Pentecostal Theology and the Christian Spiritual Tradition (JPTSup, 21; Sheffield: Sheffield Academic Press, 2000), p. 110.)| false
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 Fee, God’s Empowering Presence, p. 826. Cf. Jürgen Moltmann, The Spirit of Life: A Universal Affirmation (trans. Margaret Kohl; Minneapolis, mn: Fortress, 1992), p. 73.

 Fee, God’s Empowering Presence, p. 826. Cf. Jürgen Moltmann, The Spirit of Life: A Universal Affirmation (trans. Margaret Kohl; Minneapolis, mn: Fortress, 1992), p. 73.)| false
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 Palma, The Holy Spirit, p. 97. I say ‘begun to have been fulfilled’ because the Spirit has not yet been poured out on ‘all flesh’. Some would maintain that that Spirit has already been poured out on all flesh. Jürgen Moltmann, for example, tends to emphasize that the Spirit is ‘already poured out on all flesh’ (Spirit of Life, p. 182, also pp. 240, 270). However, the fact that many people received the Spirit for the first time after the day of Pentecost indicates otherwise. Furthermore, there is still what Steven M. Studebaker calls a ‘pneumatological remainder’. See his From Pentecost to the Triune God: A Pentecostal Trinitarian Theology (Pentecostal Manifestos; Grand Rapids: Eerdmans, 2012), pp. 89–90.

 Palma, The Holy Spirit, p. 97. I say ‘begun to have been fulfilled’ because the Spirit has not yet been poured out on ‘all flesh’. Some would maintain that that Spirit has already been poured out on all flesh. Jürgen Moltmann, for example, tends to emphasize that the Spirit is ‘already poured out on all flesh’ (Spirit of Life, p. 182, also pp. 240, 270). However, the fact that many people received the Spirit for the first time after the day of Pentecost indicates otherwise. Furthermore, there is still what Steven M. Studebaker calls a ‘pneumatological remainder’. See his From Pentecost to the Triune God: A Pentecostal Trinitarian Theology (Pentecostal Manifestos; Grand Rapids: Eerdmans, 2012), pp. 89–90.)| false
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 Routledge, ‘The Spirit and the Future in the Old Testament’, pp. 365–6.

 Routledge, ‘The Spirit and the Future in the Old Testament’, pp. 365–6.)| false
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 Macchia, Baptized in the Spirit, p. 87; and Frank D. Macchia, Justified in the Spirit: Creation, Redemption, and the Triune God (Pentecostal Manifestos; Grand Rapids: Eerdmans, 2010), p. 189.

 Macchia, Baptized in the Spirit, p. 87; and Frank D. Macchia, Justified in the Spirit: Creation, Redemption, and the Triune God (Pentecostal Manifestos; Grand Rapids: Eerdmans, 2010), p. 189.)| false
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 Studebaker, From Pentecost to the Triune God, p. 91. Cf. pp. 7–8 and 89–91.

 Studebaker, From Pentecost to the Triune God, p. 91. Cf. pp. 7–8 and 89–91.)| false
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 Macchia, Baptized in the Spirit, p. 60. Cf. Cheung, ‘Understandings of Spirit-Baptism’, pp. 126–7.

 Macchia, Baptized in the Spirit, p. 60. Cf. Cheung, ‘Understandings of Spirit-Baptism’, pp. 126–7.)| false
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 See Andrew K. Gabriel, ‘The Intensity of the Spirit in a Spirit-Filled World: Spirit Baptism, Subsequence, and the Spirit of Creation’, Pneuma 34 (2012), pp. 365–82 (p. 379).

 See Andrew K. Gabriel, ‘The Intensity of the Spirit in a Spirit-Filled World: Spirit Baptism, Subsequence, and the Spirit of Creation’, Pneuma 34 (2012), pp. 365–82 (p. 379).)| false
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 Macchia, Baptized in the Spirit, p. 281. Cf. pp. 15 and 60, 78–79. In the phrase ‘with charismatic signs following’, one will note Macchia’s desire to maintain a place for the doctrine of ‘initial evidence’ along with this eschatological interpretation of Spirit baptism. See Frank D. Macchia, ‘Tongues as a Sign: Towards a Sacramental Understanding of Pentecostal Experience’, Pneuma 15.1 (Spring 1993), pp. 61–76; and Frank D. Macchia, ‘Groans too Deep for Words: Towards a Theology of Tongues as Initial Evidence’ Asian Journal of Pentecostal Studies 1.2 (1998), pp. 1–20. Similarly, Simon Chan, Pentecostal Theology and the Christian Spiritual Tradition (JPTSup, 21; Sheffield: Sheffield Academic Press, 2000), pp. 40–72; and Thompson, Kingdom Come, pp. 129–34.

 Macchia, Baptized in the Spirit, p. 281. Cf. pp. 15 and 60, 78–79. In the phrase ‘with charismatic signs following’, one will note Macchia’s desire to maintain a place for the doctrine of ‘initial evidence’ along with this eschatological interpretation of Spirit baptism. See Frank D. Macchia, ‘Tongues as a Sign: Towards a Sacramental Understanding of Pentecostal Experience’, Pneuma 15.1 (Spring 1993), pp. 61–76; and Frank D. Macchia, ‘Groans too Deep for Words: Towards a Theology of Tongues as Initial Evidence’ Asian Journal of Pentecostal Studies 1.2 (1998), pp. 1–20. Similarly, Simon Chan, Pentecostal Theology and the Christian Spiritual Tradition (JPTSup, 21; Sheffield: Sheffield Academic Press, 2000), pp. 40–72; and Thompson, Kingdom Come, pp. 129–34.)| false
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 Thompson, Kingdom Come, p. 124. On his eschatological and cosmic view of Spirit baptism see further pp. 129–37. Similarly, see Sergius Bulgakov, The Comforter (trans. BorisJakim; Grand Rapids: Eerdmans, 2004), pp. 284–5; Macchia, Baptized in the Spirit, pp. 101–107; and Beck, The Holy Spirit and the Renewal of All Things, pp. 220 and 240.

 Thompson, Kingdom Come, p. 124. On his eschatological and cosmic view of Spirit baptism see further pp. 129–37. Similarly, see Sergius Bulgakov, The Comforter (trans. BorisJakim; Grand Rapids: Eerdmans, 2004), pp. 284–5; Macchia, Baptized in the Spirit, pp. 101–107; and Beck, The Holy Spirit and the Renewal of All Things, pp. 220 and 240.)| false
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