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The beliefs in and around the baptism of the Holy Spirit has causes great problems in Christianity. Some see it as a second work of grace, but the Bible teaches it is clearly a part of salvation, the accepting of Jesus as your personal Saviour. This biblical position must be defended against all attacks by Pentecostals and others.

31.04.01 Overview of Baptism of the Holy Spirit

The literature here is going to be varied greatly. The entire Pentecostal movement is going to hold to a Baptism of the Holy Spirit as a separate and subsequent act after salvation. This is because they are an outgrowth of the Methodist movement (Wesleys) that believed in the same thing. Here I divide the works and positions into two camps: (1) Methodism-Pentecostalism, and (2) Mainstream Christianity.

Methodism-Pentecostalism - The Wesleyean, Methodist, and Pentecostal movements basically will accept in word that we have or get the Holy Spirit at salvation. Most "tongue in cheek" will give credence to this, but will also totally ignore this and turn around and speak of the Baptism by the Spirit as a second experience in the believer's life that is equal or greater than salvation, and that rarely happens at the moment of salvation.

The difference between old line Methodism and Pentecostalism is that the older Methodist beliefs was that the experience happened and it was essentially an emotional event which totally overtook the person. They did not see speaking in tongues as an absolutely essential part of it, nor really even did tongues enter into this emotional-spiritual event. It was kind of like an emotional break down. Shaking, exhaustion, lifted hands, singing, falling to one's knees, etc.

Modern Pentecostalism has refined the concept and almost exclusively wants to associate it with speaking in tongues, slain in the spirit (falling down and rolling around), and if possible miracles and healings at the same time.

I would locate the deeper life movement as a group with one foot securely in this Methodist camp, and trying to locate the other in mainstream Christianity.

31.04.02 My Personal Position

My personal position (David Cox) is that emotions are sometimes very important in the spiritual life of God's children, but as a rule God leads His children by knowledge and spiritual discernment, and while doing what you know is God's will, there are emotions that follow. To place emotions as the thing that guides, directs, and dominates Christianity is to place the cart before the horse. It is the facts of salvation (Christ dying on the cross for example) that cause the emotions (sadness, joy, desire to serve, etc). I totally reject the provocation of emotions thinking that it is the working of the Holy Spirit. (Many Baptist preachers work heavily the emotions of God's people thinking in error that this is the work of God.) We (preachers) always appeal to the mind through the Word of God, and the emotions that come are optional and non-essential. I am saved not because I feel it, (though that happens), but because I know it. That is faith. Feelings come, feelings go, and they cannot be the basis of our Christianity because they are all so treacherous.

31.04.03 Position of Mainstream Christianity

Mainstream Christianity - Most of mainstream Christianity is going to hold to the baptism of the Holy Spirit happening at the moment of salvation, as a consequence of salvation. If that is true, then it is fruitless and anti-scriptural to seek, look for, expect, or desire a spiritual baptism after it has already happened. Likewise most of mainstream Christianity is going to see the key concepts here as a singular spirit baptism at salvation, and a repeated "filling" of or by the Holy Spirit afterward.

31.04.04 Agency of Holy Spirit Baptism: Who Baptizes? Who is Baptized?

Here we have two or three basic ideas. First God (generally) baptizes us with the Holy Spirit. Second Jesus baptizes us with the Holy Spirit. And thirdly some think that the Holy Spirit baptizes us.

We should make very clear the point here that Jesus baptizes us in or with the Holy Spirit. Therefore the principle agency in this baptism is Jesus, but Jesus baptizes us "with" or "in" the Holy Spirit. (the preposition being basically identical, in or within, or with). Here the key point is that the Holy Spirit is applied to us, or really we are submerged into the Holy Spirit so that we are saturated with the Holy Spirit.

This is the anchor verse for Jesus baptizing the NT believers in the Holy Spirit. We must understand that this makes Jesus the agent in this spiritual baptism, not the Holy Spirit. Jesus baptizes us in the Holy Spirit. The Spirit is the essence of what we are baptizing into, and the Holy Spirit is not the one who is active in this baptism but Christ is the active part, or the agent. Further refers of this is as follows:

Agent: Jesus Christ.
Element: Holy Spirit (Spirit of Holiness, or separated unto God for some special purpose).
Who is baptized?: Believers.

Another key point is what is the manifestation of this Holy Spirit?

Simply put, he is the Spirit of Holiness. This holiness is and can only be defined as separated from the commonness and sinfulness of the world to be solely and wholly dedicated to the "specialness" of God. The manifestation of the Holy Spirit is twofold and these two aspects cannot be breached, forgotten, ignored or otherwise minimized.

(1) Compliance and fulfillment of God the Father's Holy Will.

(2) Repentance, abandonment, struggle against, and victory over sin, which is the opposite of God the Father's will.

Nothing else can be construed to be the manifestation of the Holy Spirit, nor can anything else replace this essential definition.

31.04.05 Essence of Holy Spirit Baptism: What is it?

Spiritual Baptism in the Holy Spirit is a spiritual union between a person and God. This may or may not be perceived by the person, but it is a definite act being caused by salvation (saving faith in Jesus Christ). Holy Spirit baptism is a two fold act:

(1) God comes into our physical bodies at the moment of spiritual baptism to take up a permanent and eternal residence within us. His presence is not passive nor inefficacious, meaning, that this presence causes things to happen because of the union.

(2) We become part of the body of Christ, and are incorporated into the church. This means that every single Christian no matter who or where or under what circumstances he is saved becomes a part of a spiritual community, and the truly saved both understands this and participates in this spiritual community which has resulted as a consequence of his saving faith.

31.04.05 a Definition of the concept "Baptism"

The concept of baptism is one that is complicated because those religious groups who dwell on a covenant relationship (Calvinists, Presbyterians, Reformed) and those who mark entrance into their church by Paedo-Baptism (baptism of infants) both want to make baptism into something similar to OT circumcision (a demonstration of the parent's faith that bring the children into the benefits of the relationship).

Baptism was used by the Jews of the OT as an initial ceremony of purification before actual recognition as being part of the group. Gentiles had to wash (baptize themselves) as a ceremonial cleansing before being accepted by the Jews as a believer. But this was the basis of baptism, but John the Baptist modified it somewhat to accent or bring out the concept  repentance from sin (a renouncing of sin).

31.04.05 b Spiritual Baptism is Union with Christ

God uses the concept of baptism as a uniting. In the Mystery religions for example they used the concept of baptizing as an initiation ceremony. By being baptized, they were united to that group. This is the concept of baptism, it is a spiritual union to a group. Our spiritual baptism is when we are spiritually united to the body of Christ. We are baptized in Christ's name (the group's identifying handle or name). We are baptized into Christ's body (the group which we are initiated into).

Paul's teaching (really rebuking) of the Corinthians is that they were wrong because they were divisive, so Paul uses the concept of our baptism into Christ's body, the group of the redeemed, and then rebukes them saying "what are you doing then? We are all one!"

The concept of entering the body of Christ through Spirit baptism is the very same concept as being saved, being regenerated, etc. There is no way we can logically separate our salvation from our Spiritual Baptism. They both happen at the same time.

31.04.06 Meaning or Consequences of Holy Spirit Baptism: What does it mean?

This spiritual baptism makes salvation a concrete thing, having indisputable evidence both in God's action of taking up residence within us, and our lives being changed (from sin to holiness, from impiety to piety). In terms of the Scripture, God makes a transaction with us, and in good faith, God gives us an advance of His part of the transaction, calling it an earnest money, or seal of God's good faith that it will be completed as promised in the future.

Note here that really nobody is truly saved at the present. Salvation in a very real sense is a future event on the judgment day when God judges every human being that has ever existed. On this judgment day, God will separate saved from unsaved, and in this act, we "will be saved" at that moment from the eternal punishment of the lake of fire. That being the case, the exact point of our salvation has to be at that moment. But God does not like us "dangling in the air" sort of speak, so our saving faith in Jesus Christ produces a concrete present day, right now effect of God dwelling within us as a promise or anticipation of completion on that day. In that sense we are saved now as well on that day. We are marked and we have responded to Christ such that we are presently saved. In the context of eternity past, God elected us and marked us or predestinated us to be elected according to some criteria (that point is one of hot debate, but there was some kind of criteria for deciding), and in that sense we can say we were saved from eternity past.

This deposit or anticipatory advance of our salvation is like a man giving a woman an engagement ring as a promise in good faith that they will be married.

This baptism in the Holy Spirit has to have a very clear and important purpose of making us holy like God is holy. This event also makes it possible, and even demands without exception abundant spiritual fruit from our spiritual lives. This spiritual baptism also provides us with spiritual understanding so that God can effect these things in our life before death.

Bristol - Paracletos#Ch4 Pentecostal Baptism, a Great Object Lesson
Bristol - Paracletos#Ch6 Blessings of this Baptism confers upon Christian personally

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31.04.06 a Earnest (First Deposit, Promise of Fulfillment)

2 Corinthians 1:21 Now he which stablisheth us with you in Christ, and hath anointed us, is God; 22 Who hath also sealed us, and given the earnest of the Spirit in our hearts.

2 Corinthians 5:5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.

Ephesians 1:13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Ephesians 4:30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

The concept of an earnest has to do with business and transactions in business, basically coming from days past when things in the business world were different. First of all we see that two parties talk about possibilities of making a business transaction. When one person suggests definitely a deal, then the other agrees. For example the buyer wishes to buy a piece of property, then he makes an offer and the seller agrees or disagrees. If the seller agrees, then he wants to seal the transaction with some sign of surety or commitment by the buyer. It is not necessary that the buyer have money in hand at this point, but to seal the deal, the buyer must immediately give the seller an earnest to seal the deal. It is not secure until this happens. When it happens, the surety or earnest money is a sign of the buyer and seller to fulfill the transaction.

31.04.06 b The Seal of God

The Holy Spirit is given as a seal of the ownership by God of the redeemed. Seals are put on things to identify either ownership or purity. Medicines have some type of seal on them in the store to show that it has not been tampered with, corrupted, or contaminated. Most foodstuffs have a "use by" date indicating their purity and "goodness".

God's seal on us is to indicate that God has placed his honor on the line in the question of making sure we are redeemed on that last judgment day.

Romans 8:15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God:

We cannot separate salvation into two parts, first being saved, and second (and subsequent) the receiving of the  Holy Spirit. They have to happen at the same instant.

1 Corinthians 12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

The entrance of the believer into the body of Christ is the baptism in the Holy Spirit. You cannot be saved without being a part of the body of Christ. You cannot be a part of the body of Christ without being baptized in the Holy Spirit. Therefore everyone that is saved is at the same instant baptized in the Holy Spirit.

31.04.06 c We are the Temple of God (Spiritual Union with God)

John 14:17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

1 Corinthians 3:16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

1 Corinthians 6:19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20 For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

Ephesians 3:16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,

1 Corinthians 12:12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

Romans 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.

This last verse makes it very clear that nobody can be truly saved and then after salvation receive the Baptism of the Holy Spirit (union of God's Spirit in our body). If we do not have the Holy Spirit, then we have no part in Christ and His salvation. If we have Christ (are saved) then we have the Holy Spirit. Scripture allows no other situation.

Part of the baptism of the Holy Spirit is a marking of when God takes us internal residence within our lives, and actually lives inside our physical bodies. Every sin is a sin against this indwelling of God's Spirit of Holiness within us. We should think before sinning (and not do it) as a constant practice because we are defiling the very temple of God by our sins.

Here the concept of a special holy place sanctified for the special purposes of God comes into play. Somebody can not be an adherent to a certain religion, and he may even speak ill towards that religion, but his actions in going into the holy temple to defile it is especially atrocious and offensive.

McBride, Dennis - Spirit Baptism is Entrance into Christ's Body.pdf (a) 15 pages

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31.04.06 d Spiritual Understanding (Guidance)

1 John 2:27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

The indwelling of the Holy Spirit also brings a consequence of spiritual understanding of the things of God. Being holy is doing God's will, and not sinning (the opposite of God's will). By this definition, God has to make clear what is His will. God does this in two ways, first of all by clear declarations of God's Word (the Bible), and secondly, having heard the Word of God, God's Holy Spirit teaches us what it is that God would have us to do. This is spiritual guidance that will always happen when the person is saved, and submits himself to God's will.

Romans 8:14 For all who are being led by the Spirit of God, these are sons of God."

God defines the redeemed, the child of God as a person who is following the leading of God.

31.04.06 e Holiness

God is holy, and God's Spirit is the personification and essence of this holiness. With the Spirit of Holiness dwelling within us, the only logical result has to be that we become holy in our life, conduct, attitudes, and spirit.

31.04.06 f Spiritual Fruit

Galatians 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law.

 

As the dwelling place of God, we become a fruitful plant, producing spiritually pleasing fruit in the eyes of God.

31.04.06 g Spiritual Strength

Another result of our spiritual union with God is that God empowers us to do what we should do (justice, righteousness, God's will), and to have victory over sin (what is against God's will).

31.04.06 h Endowment for Service

Bristol - Paracletos#Ch7 How this Great Blessing adds to our ability to do good to others
 

31.04.07 Time of Holy Spirit Baptism: When does it occur personally?

Here we will take vicious debate with the Pentecostals and John Wesley (Holiness Movement) that the time of spiritual baptism is at the moment of salvation, and is not a subsequent event in the life of the person. Biblically, scripturally, we have no room to accept anything but this position.

We need to make a very important point here about the time of the baptism. The Holy Spirit will sanctify the believer starting at salvation and extending throughout his life until the point of his passing into heaven, where this work will be completed. The assumption being that nobody with any amount of sin can enter into the presence of God in heaven, therefore this work must be completed upon entering heaven. The logic for the above is not very good, because in Job we see Satan, who is the instigator and most sinful creature there, is coming before God's presence, so like I say the logic is just not there. But I still hold to the process of sanctification ending upon entering the door of heaven.

In our difference with the Pentecostal-Wesley groups, they will use a myriad of verses all of which speak of this process of sanctification as though sanctification and cleansing by the Holy Spirit and they will assume that it is the same as the baptism of the Holy Spirit. This is a presumption that they cannot prove, and will make all the difference in the world as to our conclusions, and a great host of our practices and beliefs about righteousness. Sanctification is one thing, and speaking in tongues is another.

31.04.07 a Second Work of Grace

Let me stress that John Wesley and his followers all base their entire thrust and crucial doctrines on Christian Perfectionism, and this is the main teaching of these groups to be a second work of grace after salvation.

Illustration - Crackers and Cheese

A Scotchman was coming to America and left England aboard a sailing ship. In order to economize on food, he decided he would buy crackers and cheese before leaving. As the voyage drug on, he became very hungry and the crackers and cheese would not fill his empty stomach. The sea air made the crackers soft and the cheese hard. To frustrate things even more, the steward passed his room with a tray of food for another passenger. It smelt so good! Finally the Scotchman decided to spend what little money he had on a single good meal. He stopped the steward and asked how much it would cost? The steward asked to see his ticket. When he produced the ticket, the steward showed him on his ticket where all meals in the dining room were included.

This is exactly the way some people are dealing with the Holy Spirit. They have all freely provided, by they refuse to acknowledge this because of their ignorance, and they suffer because of it.

Christ breathing on Disciples before Pentecost

"This event is also in view in John 20:22, when the resurrected Christ first appeared to the disciples. It was at this time that they believed in Him as risen Lord. He breathed on them and said, 'Receive the Holy Spirit.' At that moment they were born again. However, to the same group of disciples, He later said that '... John truly baptized in water, but you shall be baptized in the Holy Spirit not many days from now.' (Acts 1:5). So we see that there is an initial receiving of the Holy Spirit, and then there is another kind of receiving which is also referred to as being 'baptized' in the Holy Spirit." Baptism in Holy Spirit, Geoffrey Hart.

This is a good example of logic "jumps" in thinking. First he equates the Lord breathing on the disciples as the point of their salvation. Nowhere does the Scripture state that. To make that the point of their salvation is unwarranted. Later he speaks of the promised baptism. But we cannot understand the Bible without splitting the religious history in half, the Old Testament dispensation and the New. That being the case, those who straddled both dispensations are not necessarily examples of what we in the New Testament dispensation should expect. This conclusion would be much more strongly supported if in a number of the epistles to the New Testament churches there were mention of a post salvation baptism of the Holy Spirit, but simply studying the texts, there is no indication of this in the epistles.

Samaria receiving the Holy Spirit

Another example given by Hart is Acts 8:12, 14-17. He sees their subsequent reception of the Holy Spirit as a second work of Grace.

The Jews here heard the preaching of the Apostles and asked "what shall we do?" The answer was to "Repent and be baptized every one of you in the name of Jesus Christ for remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you and to your children and to all that are afar off" (Acts 2:38-39). This promise is declared in verse 33 to be the Spirit which Jesus would send from God the Father when he is ascended into heaven. It is also mentioned in Acts 1:4-5 to be that gift of the Holy Spirit. Salvation is the moment of this Spirit baptism.

Cornelius and his household Acts 11:15-16

We see this same thing in the story of Cornelius. It is specifically stated that they were baptized in the Spirit, "the Holy Ghost 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 Ghost," Acts 11:15-16.

This baptism took place immediately upon saving faith in Jesus. It was not delayed to some time after their salvation, but was actually a part of their accepting and asking Jesus to be their Savior. When the Apostles

31.04.07 b Subsequence

"Subsequence" can be defined as taking the baptism of the Holy Spirit as being distinct from, in addition to, and subsequent to the experience of the new birth. Those who believe in subsequence usually take speaking in tongues as being as the initial evidence of Spirit baptism. This position is largely a sole product of the Pentecostal movement with no other religious group outside of the formative Pentecostal groups holding to anything close to it. These formative groups really begin with the Keswick Movement in England and John Wesley and the groups that came out of his group.

"It is the Spirit working within that brings salvation to the person who comes to God in faith. In addition, all Christians may also be filled with the Spirit in an experience different from and following salvation. Called the ‘baptism in the Holy Spirit,’ it is a special infusion of God’s power to better enable the believer to spread the gospel and to live the full, faithful life God has promised and expects.

"The Scriptures reveal this as the normal experience for Christians in the Bible and teach that every believer should earnestly seek and expect this baptism. The first physical evidence is speaking in an unknown language" (Assemblies of God: Who We Are and What We Believe, pp. 20-21).

If God did structure things such that some were to be baptized into the Holy Spirit after salvation based on how the individual is spiritually, then there would be a two tier system of spiritual elites, and spiritual low-lifes. We find much teaching about this spiritual baptism in Paul's letters to the Corinthians where they had a factious or division problem among themselves. Paul's arguments to the Corinthians always stress that we are one body composed of different members, but in a very real way all equals.

31.04.07 c Initial Evidence

Modern Pentecostalism has been dogmatic on speaking in tongues as the initial manifestation of Holy Spirit baptism. This is taken from Acts where various incidents of Spirit Baptism is associated with speaking in tongues. Here we see it in Acts 2, in Cornelius' home (Acts 10), and probably in Samaria (Acts 8) and Ephesus (Acts 19).

Even though modern Pentecostalism does accept other charismatic gifts as evidence, it generally insists that speaking in tongues has to be first in the list. Many modern Pentecostal groups will insist on tongues exclusively, and this position is new, not being the general position of most of the founders of Pentecostals.

Universally all Pentecostal groups have inherited the concept of out experiences as being the manifestation of the Baptism of the Holy Spirit.

One must go back to the roots of these movements to understand their thinking. Catholicism essentially believes that infant baptism "brings the individual into the Catholic church and communion with God". Anglicanism follows this same thing. Within these groups confirmation at an age of understanding is when the person understands salvation, but it is a "confirmation" of what already happened at their infant baptism.

Presbyterians and Reformed Paedo-Baptists are not so far from this position holding that essentially the same position, but apparently taking the infant as not yet fully saved, but "on his way". They hold that as long as the child is baptized in their churches, if the child dies (without understanding or personally having faith in Jesus Christ), the child will go to heaven anyway because of his baptism (baptismal regeneration). They hold that when the child reaches the age of accountability (some magical point when the child understands the difference between right and wrong), then his surety of going to heaven if he dies is lost, and then he must personally accept Jesus as his Savior or he will then go to hell.

The Anglican movement is the source of the Holiness Movement, and which essentially is more akin to Catholicism than the Presbyterian-Reformed position. They hold to infant baptism as being the entrance of the individual into the "covenant relationship" (salvation) with God, but they attack the lack of outside spiritual interest or affinity as being a lack of spiritual baptism. This movement within Methodism and Wesley's branching subgroups within the Holiness movement labels this concept "renewal", or the "renewal movement", both referring to the person being renewed. This is not regeneration (because they really locate salvation at infant baptism and not at receiving Christ in faith).

These groups hold to sacraments or sacramental graces, where there are sacraments which communicate grace useful in if not exclusively the cause of salvation. Thus as typical Catholicism puts it, these sacraments (7 of them, baptism being one) are what communicates grace to the individual to be saved. Key here in these groups is the idea that spirit baptism is a spiritual awakening of what happened at the individual's infant baptism.

Although modern Pentecostalism does not hold to infant baptism, the concept of salvation is still muddled. It is not the primary, most important point or event in the spiritual life of the individual, but rather his spiritual baptism is.

31.04.07 d "Fullness" thinking.

This fraction of Pentecostalism considers the expression "filled with the spirit" to be equivalent with Spirit baptism. Those who held to this steered the entire group of Pentecostalism away from the Baptism being an initial event (coming solely at or shortly after the person is saved). This "freed" Pentecostalism in tacking on the charismatic gifts to people's lives at repeated times long after they initially accepted the Lord. This attacked the water baptism association with being at the beginning of one's spiritual life, and deemphasized its importance replacing the charismatic gifts in its place. This deemphasizing of baptism was necessary to also remove the single event character of water baptism (and thus removing the single event character of tongues, healings, miracles, etc). Norwegian Lutherans apparently were the only group that tried to deal with issue, holding to two "kinds" of filling, one being sanctification and the other giftedness.

31.04.07 e Renewal thinking.

The above beliefs were hard to sustain with biblical explanations so the movement took a renewal position where the Spirit baptism is seen as an initiatory event. This was easier to accept in many interdenominational structures. They took the Spirit baptism as a personal charismatic event which was a "spiritual breakthrough", "a crisis experience", which opened new and better spiritual experiences. It was easier to link this back to water baptism and could be taken as a deepening of the conversion experience. This event was also related to spirit giftedness for some kind of new spiritual ability.

This broadening and deepening of one's conversion experience opened the door for multiple Spirit baptism experiences. This follows Thomas Aquinas' many comings of the Spirit. Thus the initial charismatic experience is often seen as the gateway to many spiritual experiences of similar nature.

31.04.07 f John the Baptist's Spiritual Baptism.

We must allow others to divorce the Spiritual Baptism from its biblical roots. The concept of being "baptized" in the Holy Spirit sprung from the teaching of John the Baptist. This was a comparison by him of the difference in what John was doing and what Jesus Christ would do. John's ministry had an initial element in it, he was "preparing" Israel for the coming of the Lord. This initial aspect is well taken or accompanied by a water baptism which likewise was an initial or incitation ceremony in many groups. Christ commanded the disciples to baptize in water the new converts to Christianity as an initial act manifesting their new acceptance as Jesus Christ as their Savior. The parallel here has to be observed and defended. Christ's disciples exceeded John the Baptist's practice of water baptism (John 4:1).

That being the case, we need to insist on spiritual baptism being an event that comes at the beginning of a person's spiritual life which according to the biblical record was never repeated in that individual's life. The filling of the Holy Spirit is what is repeated after the initial spirit baptism.

Brengle - When the Holy Ghost is Come#Is the Baptism with the Holy Spirit a Third Blessing?

31.04.08 History of Holy Spirit Baptism: Historically when did it start?

Clearly we see that the Baptism of the Holy Spirit began on the day of Pentecost. It was clearly prophesied to be this day by Jesus himself.

Here we also enter into some debated issues and positions. Acts seems to present a transition instead of a sudden one time for ever event. In the epistles of the New Testament, we see none of the transition marks, but always the presentation is one of spiritual baptism happening always at the very same moment of saving faith, or is actually God's response of our accepting Jesus as our personal Savior.

By pinning this event to the Day of Pentecost on Acts 2, we do not mean that the Holy Spirit was totally inoperative in the days before that. The Holy Spirit was powerfully operative form Genesis 1 when He moved on the face of the waters in Creation. We see many Old Testament saints being filled or acting in the power of the Spirit of God. What marked the difference on Pentecost was the degree or intensity (how much) of filling, the breadth (who) of filling, and the focus of the filling (for what purpose).

Degree or Intensity - In post Pentecost days, we find a very clear focus on a constancy of the Holy Spirit in believers. While in the Old Testament, the Holy Spirit came and left believers (in some form although this probably is not anything like losing their salvation, just losing the presence of God), in the New Testament the Spirit comes to abide forever and in power.

Breath or Who - We also see in the Old Testament that usually only God's chief servants, leaders, or ministers were filled of the Holy Spirit. In the New Testament we see an amplification of every believer being a priest for God, a mouthpiece for the Lord, and a servant being indwelled by very God.

Purpose - We see a very close declaration of the purpose of this filling, which is for God's people, all of them, to participate in the work of the Lord. The Spirit's presence can never be for anything other that equipping and capacitating for doing the work of God. Here we take great opposition to the Pentecostal element Holy Spirit indwelling for the person's enjoyment or personal pleasure. God is not in the business of entertaining us, but calls and equips us for His service.

31.04.08 a OT Significance of Pentecost

One of the key central events in the Jewish OT life was Passover. This was the celebration by the Jews of their "salvation" from Egyptian bondage. This has a spiritual parallel with their spiritual salvation. Pentecost was after the 49th day after Passover. 49 is 7 times 7, 7 being the number of perfection.

 

31.04.08 b Acts Significance of Pentecost

31.04.08 c OT Prophesies of the Spirit Baptism

We notice that in the OT God worked in a very different way than in the NT. It is apparent that there were very stiff limitations upon many things in the OT. Women, Gentiles (men and women), and Jewish men who were unclean or had deformities were prohibited from entering the main temple area. Those Jewish men who ministered had to be from a certain tribe. These things were the norm in the OT.

In God doing a work with Moses, we see that Moses expresses a desire which is God's will and eventually implemented in Acts 2.

This is exactly Joel 2:28-29 which Peter cited on the day of Pentecost as being the fulfillment of Joel 2.

Ezekiel 36:26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

This passage explains what is Holy Spirit baptism. God says that those who are baptized in the Holy Spirit will have a different heart. Instead of being stony, it will be fleshy. The difference being that stony heart does not react to God's commandments (statutes) nor to understand God's judgments (principles) nor does it seek to do them. A fleshy heart is one that reacts very quickly and lively to stimuli.

Ezekiel 37:13 And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, 14 And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.

Matthew 27:52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

31.04.08 d NT Prophesies of the Spirit Baptism

John the Baptist's Prophecy

Mark 1:8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.

Christ's Prophecy

John 14:17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

John 7:39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)

Events of Pentecost

Acts 1:5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

Acts 2:1 And when the day of Pentecost was fully come... 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. 16 But this is that which was spoken by the prophet Joel; 17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:

 

31.04.09 Duration of Holy Spirit Baptism: How long does it last? Can it be lost?

John 14:16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

We never see any indication that this indwelling of the Holy Spirit is temporal. It is eternal.

Let me comment and compare two verses bearing on this thought of How long?

1 Samuel 16:13 Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.

Psalm 51:11 Cast me not away from thy presence; and take not thy holy spirit from me.

First of all we have that David had the Holy Spirit from the beginning of his ministry for the rest of his life. But in Psalm 51 when David repents of his sins with Bathsheba, David pleads with the Lord that God not cast David aside from God's Holy Spirit's presence. How do we harmonize these two passages?

First of all, nobody can escape from the presence of God.

Psalm 139:7-10 Whither shall I go from thy spirit? or whither shall I flee from thy presence? 8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. 9 If I take the wings of the morning, and dwell in the uttermost parts of the sea; 10 Even there shall thy hand lead me, and thy right hand shall hold me.

So nobody can hide from God. But when we sin, God's presence is taken from us, or we no longer perceive it, or can take joy in it. God is displeased with us, and it is as if God shuts the doors of heaven to us and refuses to commune with us. This is what David experienced.

Bristol - Paracletos#Ch5 Pentecostal Endowment Permanent in its Essentials
Bristol - Paracletos#Ch10 How can the savor of this Baptism be obtained and is it ever lost?

Essentially we see only one basic requirement for the Baptism of the Holy Spirit and that is saving faith in Jesus Christ, i.e. Salvation.

31.04.10 a Salvation, Faith or Belief in Jesus Christ

Spirit baptism is positioned in the Bible as coming at the same instant of salvation, and is part of salvation. Sanctification is not a requirement but a product of salvation.

31.04.10 b Other Considerations

Actually there are other considerations that bear on the receiving of the baptism in the Holy Spirit, but these are not individual factors rather they are historical factors.

(1) Jesus had to physically ascend into heaven.

John 16:7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

Jesus places a condition or requirement upon the coming of the Holy Spirit as first Jesus must ascend into heaven first.

(2) Jesus had to be glorified.

John 7:39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)

Here the concept is parallel, Jesus must be glorified as the Savior.

The Scriptures teach that that the Baptism of the Holy Spirit is obtained by saving faith in Jesus Christ, and God responds to this redeeming trust in the Savior with the Gift of the Holy Spirit. But in the literature that exists on the Baptism of the Spirit, especially John Wesley and all the movements that sprung from him (especially Pentecostalism), they see a need to seek for the baptism of the Holy Spirit subsequent to salvation. Therefore I am including this topic here so that you can examine their position.

Let me further clarify what I consider the Bible's position. The baptism of the Holy Spirit is singular, never repeating itself in the life of the believer, and it happens at the same moment of salvation, usually without much emotions except for relief, joy, and a relief from the stress of fighting God over sin. What we may affirm here is that the Bible also talks about a filling of the Holy Spirit which is post-moment of salvation, and which is a coming and going thing that can be repeated many times within the life of the believer, and is often lost by lack of care, sin, or the demands of life which distract us from following through with our relationship with our Savior.

31.04.11 a Spirit Baptism is not sought after but given by God.

First of all we must search the Scriptures and we find that Spirit Baptism is not a thing believers sought after, but it was first of all promised by God to his children, and then given. We passively accept it (we cannot do otherwise). There is no indication that anybody in the Bible sought after this baptism or that anybody has or could have or can do anything to bring it upon them.

John 20:22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:

Christ probably is making promise to these disciples that in the future (Acts 1-2) will be fulfilled.

31.04.11 b Pentecostal Conditions on Receiving of the Spirit Baptism

The typical Pentecostal conditions for receiving the Spirit Baptism is the following: (The Holy Spirit & His Gifts, J. Oswald Sanders, p. 65).

"(1) We must first be saved.
(2) We must obey - that is we must be perfectly surrendered to God.
(3) We must ask.
(4) We must believe. It is proper to wait or tarry before the Lord to receive this blessing."

Bristol - Paracletos#Ch8 We pass now to consider the terms on which the Great Gift was bestowed.
Bristol - Paracletos#Ch10 How can the savor of this Baptism be obtained and is it ever lost?

Here we need to clarify that the typical Pentecostal position is that the manifestation of the Holy Spirit baptism is tongues, divine healings, and miracles. Slain in the Spirit is another phenomena that the Pentecostals tack onto the Spirit baptism. We will discuss this issues here, but in reality the manifestation of the Holy Spirit Baptism is dealt with in 31.04.06, the Meaning or Consequences of Baptism: What does it mean?

We must understand that the Bible presents us with 2 definite periods or dispensations, the Old Testament and the New Testament. What marks the change between one to the other is the Day of Pentecost. We must understand that very definitely, God made this change. This is not of man's fabrication.

But Acts is a historical view of the events in and around (before, during, and after). But the people of this time such as the Apostles were in a very special situation because they, sort of speak, had one foot in the Old Testament Dispensation, and one foot in the New. In the Old Testament people were saved because they believed in the Messiah. Hebrew is Messiah, and this same concept is translated "Christ" in Greek. They did not know the name of the Messiah, John, Peter, Paul, etc., but they trusted him to be saved.

Interesting is that the name of Jesus is Greek for the name Joshua. Both of these names are composites of the phrase "Jehovah is Salvation". Jesus is "Jehovah is Salvation". An Old Testament saint was saved because he believed and confessed Jehovah is Salvation (Jesus).

But in actuality, many OT saints only had the prophesies about the Messiah and were in the dark as far as the person of Jesus, and the events of his life. Church growth experts want us to experience a 5000 salvation in a day events today, but what they miss completely is that these great numbers confessing Jesus were probably already saved under the OT dispensation believing in the Messiah of OT Scriptures.

That being the case, these OT saints cannot hold a normative example for us today. In Acts we see cases of apparent believers who cross paths with an apostle who questions them about their faith, and declare unto them that Jesus is that Christ, and in that moment, they believe in Jesus and receive the Baptism of the Holy Spirit. This has to be classified as a transition event that is not normative for us today.

While the Bible does not exalt experiences to be authoritative, the holiness and Pentecostal movements in general does. This section is a listing of material that uses the testimony of various individuals to "prove" the veracity of the Baptism of the Holy Spirit in "modern" people's lives. (Although most of my books are out of copyright considerations making nothing "modern", modern day testimonies are in the same vein as the ones presented here.)

Bristol - Paracletos#Ch11 Attitude of Church should take with relation to this baptism of the Spirit
Bristol - Paracletos#Ch12 Experiences of this Baptism testified unto by eminent Christians

Books

Abrams, Cooper - Biblical Look at Baptism of Holy Spirit & Filling (a) 110K (9 pages)
Arthur, William - The Tongue of Fire (b) 395K (137 pages). (Pentecostal)
Bristol - Paracleto: Baptism in the Holy Spirit (b) 580K (84 pages) pdf odt
Macleod - Holy Spirit Baptism: Seven Easy Steps?
Moody, Joseph Burnley (1838-1931) - Debate on baptism and the work of the Holy Spirit [microform] : in which the place of baptism in the gospel economy, its design, and the work of the Holy Spirit in conversion are considered (1889)

Chapters

Lin - How the Holy Spirit Works (b)#Baptism with the Holy Spirit
Longman - Holy Spirit (b)#Baptism in water, word, and the Holy Spirit
Torrey, RA - What the Bible Teaches#The Baptism of the Holy Spirit
Westcott - The Holy Ghost#Spirit Birth
Westcott - The Holy Ghost#Baptism of the Holy Ghost

Sermons

Edwards, Jonathan - Holy Spirit Forever to be Communicated to the Saints in the Grace of Love, or Divine Love (s)
Finney, Charles - On Prayer for the Holy Spirit (s)