04.02.04.01 - Baptism of the Holy Spirit

4.2.4.1 BAPTISM OF THE HOLY SPIRIT

Holy Spirit baptism is by far the type of baptism most often confused with the scriptural baptism which is commanded. Some would totally write off all of the arguments made above by substituting Holy Spirit baptism in every occurrence of baptism, thereby mystifying the process and making it a purely subjective experience. This blurring of reality is difficult to deal with, and all we can do is plead with those so inclined to read the scriptures objectively. For example, read the conversion of the Ethiopian eunuch in Acts 8:1-40. How can this be made into Holy Spirit baptism? It is just not there! In all cases where Holy Spirit baptism occurred, it is so described. The baptism of the Holy Spirit was first mentioned by John the Baptist (Mat 3:11): "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Spirit, and [with] fire." Let us defer discussion of baptism with fire for the present except to say that if this statement were a command, we would also be commanded to be baptized with fire. Some rationalize that they are the same thing, but we will show in the next section that the baptism with fire was an extreme warning, a threat of the terrors of hell. As contrasted with this, the baptism of the Holy Spirit was a promise, and it is described as such throughout the New Testament. As an aside, it is very important that we do not confuse being filled with the Holy Spirit with being baptized in the Holy Spirit. These are two different things. We see many good men who were totally dedicated to God described as being "filled with the Holy Spirit." For example, Zacharias, the father of John the Baptist is described in Luk 1:67 as being "filled with the Holy Spirit." Clearly the baptism of the Holy Spirit had not yet occurred -- John the Baptist who predicted it was not yet even born. As further evidence, consider the words of Jesus in John 7:37-39: In the last day, that great [day] of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Spirit was not yet [given]; because that Jesus was not yet glorified.) So while there were those prior to the resurrection of Christ who were filled with the Holy Spirit, there was a further promise of the giving of the Holy Spirit which had not occurred. This would be ushered in by the baptism of the Holy Spirit. The very figure itself -- immersion as opposed to filling -- is indicative of a greater measure.

Recall that Jesus was the one who promised to send the Holy Spirit (John 14:26): "But the Comforter, [which is] the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." This was on the night that He was betrayed. Clearly this is a promise, not a command. Although we should realize that this promise is not limited to the baptism in the Holy Spirit, this greater revelation was going to be heralded by the baptism in the Holy Spirit.

We know that the baptism of the Holy Spirit had not occurred prior to the day of Pentecost by reading the first verses of the book of Acts (Acts 1:1-8): The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Spirit had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with [them], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, [saith he], ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Spirit not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

Note first that even this is limited to the apostles: "being assembled together with them" i.e., the apostles. At this point he commanded them "to wait for the promise of the Father, which, [saith he], ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Spirit not many days hence."

Thus, the promise of the baptism of the Holy Spirit was repeated specifically to the apostles. At this point the apostles were still not fully understanding what this meant. They still supposed that this meant a political or military empowerment: "Lord, wilt thou at this time restore again the kingdom to Israel?"

Jesus knew that when they were enlightened by the Holy Spirit they would understand, so he stated what they were to expect upon their baptism: "But ye shall receive power, after that the Holy Spirit is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."

It is quite clear that the fulfillment of this prophesy came only about ten days later on the day of Pentecost. Read carefully exactly what happened (Acts 2:1-4): And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. From the last verse of the previous chapter we see that the "they" here is the apostles, the very same as Jesus had repeated the promise to a few days earlier. They were the only ones who had the capacity to be witnesses of Him, having been with him throughout His ministry (see Acts 1:21-22).

"... they were all with one accord in one place." It does not say that they had yet instituted meetings on the first day of the week. Pentecost fell on the first day of the week; however, they could have been together for that holiday celebration. In any event, there was no record of any type of emotional stimulation or any other man-made invocation of the action of the Holy Spirit. This is totally consistent with 2Pe 1:21: "For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost." It was totally unexpected.

"And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them." This was not a group illusion. It was a supernatural event which could be clearly seen and clearly heard by the natural senses of men and women. It was not wind, but this was the closest thing to describe what they heard; it was not fire, but that was the closest thing to describe what they saw. However, what they saw and heard were clearly not anything that they had never seen nor heard before. The "them" here is the same as the "they" previously -- the apostles.

"And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance." This too is clearly a supernatural event which proved definitively the truth of what the apostles were speaking. This would not have been possible had the apostles been using language which could not be understood. This event defines what it means to "speak in other tongues." Until and unless the New Testament enlarges the definition, these tongues were languages which could clearly be understood by those who heard it in their native tongues. (Acts 2:5-8): "And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born?"

There is nothing else in Acts 1:1-26; Acts 2:1-47 that tells us that this was an occurrence of a baptism in the Holy Spirit other than the timing which coincides with the words of Jesus recorded in Acts 1:5 ("For John truly baptized with water; but ye shall be baptized with the Holy Spirit not many days hence"). There is only one other situation which is in any way comparable to this. Interestingly, while Pentecost was the first preaching of the gospel to the Jews, the second occurrence of baptism in the Holy Spirit occurred when the gospel was preached to the first gentiles.

We discussed the conversion of Cornelius and the gentiles that were present on that occasion above in Section 4.2.2. We will not repeat that background. However, at this point we wish to focus on the aspects of that event that made it a baptism in the Holy Spirit. Recall that as Peter was preaching the gospel of Christ to them (Acts 10:44-48): "While Peter yet spake these words, the Holy Spirit fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days."

We know that when "the Holy Spirit fell on all them which heard the word," this was a baptism in the Holy Spirit because in Acts 11:1-30 after those of the circumcision contended with Peter about it, this was his reply (Acts 11:15-18): "And as I began to speak, the Holy Spirit fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Spirit. Forasmuch then as God gave them the like gift as [he did] unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life."

"The Holy Spirit fell on them [the gentiles], as on us [the apostles] at the beginning." Notice that Peter makes a distinction between this event and what had become the more routine imparting of the Holy Spirit through the laying on of the apostles hands. This was not the imparting that we observed, for example, in Acts 8:1-40. It was a direct bestowal from God which was therefore like that which the apostles experienced in the beginning.

It was the second occurrence of the baptism in the Holy Spirit. If not, then why would Peter state: "Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Spirit?" Then he went on to argue that this was God’s testimony that they were fit subjects for baptism. A careful reading of Acts 10:1-48 and 11 will show that this second occurrence of the baptism in the Holy Spirit was as much for the benefit of the Jewish converts as it was for the gentiles. Indeed, while the speaking in tongues was for the unconverted in Acts 2:1-47, it is now for the converted.

Why was such a sign needed for believers? The answer lies in the deep-rooted racial prejudice which is still so evident in our world today. What would it take to convince the religious bigot today? God did everything that he could short of forcing them to believe, and apparently the demonstration had an immediate positive effect. However, from the recurring problems of the Judaizing Christians in most of the churches that Paul wrote to, it did not totally solve the problem. This second occurrence of the baptism with the Holy Spirit was quite analogous to the first. Note the following similarities:

1. It was an introduction of the gospel to a new "race" of people (the Jews in Acts 2:1-47, the gentiles in Acts 10:1-48), 2. It was not the result of emotionalism -- in both cases it was totally unexpected, and

3. It was clear proof to even the most hardened of skeptics (or the most prejudiced) that the gospel was indeed the will of God. The two events recorded in Acts 2:1-47 and Acts 10:1-48 are the only events that the New Testament identifies as being baptisms with the Holy Spirit. The author would be in sin to state that it occurred at any other time (2Jn 1:9). The purpose here, however, is not to convince you of this nearly as much as it is to get you to investigate this for yourself. So, search the book of Acts in detail and determine if any other events are stated to be a baptism with the Holy Spirit. However, recognize that the essence and true value of the promise of the Holy Spirit is not the miracles which were produced -- it was the revelation of the truth, for it is in the truth of God that we have salvation.

Gifts of the Holy Spirit were not limited to those who were baptized with the Holy Spirit. Let’s review Acts 8:1-40 once again. There we see a man who was endowed with gifts of the Holy Spirit, Philip, preaching to the Samaritans. Philip had received these gifts from the laying on of the apostles hands (possibly as recorded in Acts 6:5-6). The result of Philip’s preaching is recorded in Acts 8:6: "And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did."

Acts 8:7-11 tells about a man named Simon who had previously influenced these people with his sorcery and tricks. "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done" (Acts 12:1-25; Acts 13:1-52).

It is clear, however, that while Philip could preach, confirm the truth he spoke with miracles, baptize and thus lead others to salvation, he could not impart the gifts of the Holy Spirit to the new converts. Of course, prior to the completion of the New Testament, which would thoroughly furnish mankind unto every good work, it was necessary for new converts to be endowed with these gifts so that they would have access to the truth. The problem was that the apostles who could impart this through the laying on of their hands were in Jerusalem (Acts 8:14-19):

Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they [their] hands on them, and they received the Holy Ghost. And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money, Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. With the exception of Acts 2:1-47 and Acts 10:1-48 (the baptisms with the Holy Spirit) there is no record of direct impartations of the miraculous gifts of the Holy Spirit separate and apart from the laying on of the hands of the apostles. Acts 19:1-41 gives another example (Acts 19:5-6): "When they heard [this], they were baptized in the name of the Lord Jesus. And when Paul had laid [his] hands upon them, the Holy Spirit came on them; and they spake with tongues, and prophesied."

If the baptism with the Holy Spirit were to occur today, we would expect it to happen just as it did in the first century as recorded in the book of Acts. It would not be brought about by emotions or the will of man. However, when men and women were gathered together serving God to the best of their ability according to His word, He would act upon them in a way which was so obviously supernatural and miraculous that testimony of men to this effect would not be required. In conclusion, the baptism with the Holy Spirit was a promise of Jesus. It was not something that was commanded, and it cannot be obeyed. The two times that it was recorded to have occurred in the New Testament were truly extraordinary events which ushered in a new era in what God expected from His people. These baptisms were totally sufficient to set in motion the revelation of the entire gospel of Christ, through which we are saved. Thus, they thoroughly fulfilled the promise which John the Baptist and Jesus made with regard to Holy Spirit baptism.