The catch cry of the Pentecostal movement has been that Christians should expect an experience of the Holy Spirit subsequent to conversion with the special evidence of speaking in tongues. This experience is usually referred to as the ‘baptism in the Spirit.’ What does the Bible actually say? In particular, what are the Scriptural references to Spirit-baptism in the New Testament and what do they actually teach?
“He will baptise you”
The exact phrase ‘baptism in the Spirit’ does not occur in Scripture (in the noun form at least) and there are (only) 6 references that use the verb form ‘baptise’ (in which the Spirit – as opposed to water – is the element).
Before Jesus came to John the baptiser with water, he said of Jesus, “He will baptise you with the Holy Spirit.” (Matthew 3:11, ESV). Two of the five other instances that the verb ‘baptise’ is used to describe Jesus’ activity of giving the Spirit are the parallel verses to Matthew 3:11 in the other synoptic gospels (Mark 1:8 and Luke 3:16). Each describes the future action of Jesus that began on the day of Pentecost when he would be the One who gave God’s Spirit to (all of) God’s people.
Luke also records two other instances in his Gospel-sequel, the book of Acts: In Acts 1:5 he quotes Jesus’ (only) recorded mention of the phrase just prior to his giving of the Spirit (from heaven); “you will be baptised with the Holy Spirit not many days from now,” (ESV) and again in Acts 11:16 he quotes Peter remembering this same statement of Jesus after he had witnessed the conversion of Cornelius' household, accompanied by the same sign in Acts 2 (speaking in tongues).
The only other use of the verb (‘baptise’) in reference to the giving of the Spirit is recorded by the Apostle Paul speaking in the past tense to Christians: “For in one Spirit we were all baptised,” he says in 1 Corinthians 12:13 (ESV) to the church of Corinth.
“We were all baptised”
The only Scriptural reference in the NT mentioning Spirit-baptism that also contains direct instruction to Christians concerning it is 1 Corinthians 12:14. What Paul says (quite clearly) is that “we were all baptised” in the Spirit. In this statement, he is (deliberately) generic and inclusive. Addressing everybody in the church at Corinth specifically but writing of Christians generally, himself included, and also including any Christian reader, he says, “in one Spirit we were all baptised...” And he follows this statement with a reiteration: “all were made to drink of one Spirit.” (ESV)
There is no difference (regardless of translation differences) between the baptism mentioned by Paul here and the 'baptism in the Spirit'. Though the NIV reads, “we were all baptised by one Spirit into one body,” the same Greek word en used in this verse is also the word used in the other five occurrences of this phrase (and in those other instances the NIV translates using ‘with,’ not ‘by.’) This Greek word en may be translated 'in', 'with' or 'by,' however, it is more accurate to use ‘with’ or ‘in’ because the baptism is not done by the Spirit (it is done by Jesus); the Spirit is the element (as opposed to water) (See Mt 3:11; Mk 1:8; Lk 3:16; Acts 2:33). It was with the one Spirit that we were all baptised into one body.
“There is one baptism”
The fact that every Christian (without exception) has received from Jesus the baptism with the Spirit is also the implication of Ephesians 4:4-6, “There is one body and one Spirit--just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.” (ESV) Since there is only one baptism Pentecostalism cannot be true in teaching a second baptism by the Spirit. Although some passages speak about our baptism as one that is "into Christ Jesus" (Rom 6:3) and others as one "with the Spirit" (1 Cor 12:13), there can only be one baptism because there is only one God.
Matthew 28:19 teaches that our (one) baptism was in “the name of the Father and of the Son and of the Holy Spirit”. The one God does not give multiple and separate baptisms, one in Christ and another in the Spirit. There are not multiple baptisms because there are not multiple gods; nor are there multiple names. The one Name is the Father and the Son and the Spirit. There are not separate baptisms because the Holy Persons of the triune Godhead are not separate; they are mutually indwelling. The Spirit is the Spirit of the Son, and the Son is in the Father. It is through one baptism in the Spirit that we have come to be in the Son, and through him in the Father also.
The conversion experience can only be interpreted correctly by a full understanding of the Trinity. To think of a baptism in the Spirit which is separate to our baptism into the Lord Jesus is to misunderstand the nature of God. It is to avoid false dichotomies like this that throughout Scripture the teaching about conversion is fiercely Trinitarian. For example, while the book of Colossians repeatedly emphasises that Christians are those who are ‘in’ and ‘with Christ’ through the gospel (Col 1:28, 2:10, 3:3) (without so much as a mention of the Holy Spirit), the books of Galatians and Romans on the other hand repeatedly pictures Christians as those who are ‘in the Spirit’ (Gal 3:1-5; Rom 8:1-17). However Paul is not inconsistent: To be ‘in Christ’ is to be ‘in the Spirit’, because the Spirit is the Spirit of Christ (Rom 8:9).
“The unity of the Spirit”
The unity of God is the foundation for our Christian unity. It is because we all have the one baptism in the Spirit that all Christians are one in God. However, the Pentecostal teaching – that some Christians (only) have baptism in the Spirit while others do not – undermines this unity. This is why the Apostle Paul urges Christians in Ephesians 4:4-6: “Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit--just as you were called to one hope when you were called—one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all”. All Christians are one in the Spirit because we all have one baptism with the one Spirit.
More on this topic
Baptism in the Spirit: The basis of Pentecostalism
Baptism in the Spirit: The Apostles' experience
Baptism in the Spirit: What Pentecostals believe
talkingpentecostalism.blogspot.com | joe towns: christian discussion on pentecost, charisma, pentecostal and charismatic beliefs, the Bible and Jesus; including the origin and history of pentecostalism, baptism in the Holy Spirit, speaking in tongues, gifts and miracles, divine healing and word of faith, prosperity and wealth, praise and worship, guidance and hearing the voice of the Holy Spirit.
Holy Spirit Baptism: The basis of Pentecostalism
Pentecostalism is a movement with a unique theology regarding 'baptism of the Holy Spirit'. Pentecostalism teaches that baptism with the Spirit is a post-conversion experience of empowerment for supernatural Christian living, with speaking in tongues as the initial evidence. What is the basis for this belief within Pentecostalism?
The main Scriptural basis for the two stage experience of the Holy Spirit (being firstly, regeneration and secondly, baptism in the Spirit) in traditional Pentecostal doctrine is the narrative accounts in the book of Acts: The day of Pentecost (Acts 2:1-42); the Samaritans (Acts 8:4-24); Saul (Acts 9:1-19); Cornelius (Acts 10:1-48); and Ephesus (Acts 19:1-7). Other New Testament verses used frequently in teaching on ‘baptism in the Spirit’ include Luke’s reference to Jesus’ statement that God is ready to ‘give the Holy Spirit to those who ask’ (Luke 11:13) and Paul’s command in Ephesians 5:18 that Christians should ‘be filled with the Spirit'.
However Pentecostals have maintained that their doctrine surrounding Spirit-baptism depends on the book of Acts, and insist therefore that correct understanding of the five mentioned passages is crucial. Pentecostals contend that in each of these cases the groups of people concerned were believers who had already experienced regeneration before their experience of baptism in the Spirit:
The day of Pentecost, Acts 2:1-42
In Acts 2:1-42, the group of 120 who were meeting together on the day of Pentecost were ‘believers’ (Acts 1:15). Pentecostals hold that the group (including the 12 Apostles) had already received the Spirit (in the new covenant sense) before their experience of baptism in the Spirit. Pentecostals believe this occurred before Jesus’ ascension when he breathed on his disciples and said, “receive the Holy Spirit.” (John 20:22).
The Samaritans, Acts 8:4-24
In Acts 8:4-24, the Samaritans had ‘believed Philip’ and been baptised in water before Peter and John prayed that they might receive the Holy Spirit (Acts 8:12-15). Pentecostals believe that these Samaritans were converted under Philip’s ministry and that their reception of the Spirit at the laying on of the Apostle’s hands was a separate and distinct experience.
Saul, Acts 9:1-19
In Acts 9:1-19, Saul sees a vision in which Jesus reveals himself as the Lord whom Saul had been persecuting (Acts 9:5-6). Pentecostals maintain that Paul experienced conversion at this time but then 3 days later when Ananias prayed for him (that he might be “filled with the Holy Spirit”) he experienced Spirit-baptism as a second work of the Spirit.
Cornelius’ household, Acts 10:1-48
In Acts 10:1-48 Cornelius’ household begin speaking in tongues and praising God while Peter was still preaching the gospel to them (Acts 10:44-46). Although in this instance the experience of baptism in the Holy Spirit occurred at the same time as conversion (it was not subsequent), Pentecostals believe that there is nonetheless a logical distinction between them (separability).
John's disciples in Ephesus, Acts 19:1-7
In Acts 19:1-7 Paul meet a group of believers who had repented under John the Baptist. Paul baptises them in the name of the Lord Jesus after telling them the gospel and when he places his hands on them they speak in tongues. Pentecostals believe that these disciples experienced regeneration (at least momentarily) before the Holy Spirit came on them at the laying on of Paul’s hands. Although subsequence may not necessarily be apparent, baptism in the Spirit (at the laying on of the Apostles hands) may be viewed as logically separable to their conversion (before their baptism in water).
In each of the Acts texts listed Pentecostalism holds that the people concerned were ‘Christians’ before their experience of Spirit-baptism. Pentecostals believe that baptism in the Spirit is subsequent in 3 of the cases (Pentecost, Samaria, Paul) and logically separable in the remaining 2 cases (Cornelius, Ephesians). The conclusion they draw is that (at the very least) there are instances in Luke’s accounts when time separates the Spirit’s work in the conversion and Spirit-baptism of individuals. Since Luke shows that conversion/regeneration and Spirit-baptism can be separate experiences (in time) they are therefore distinctive experiences (in identity).
Pentecostals see Luke in the narratives of the book of Acts describing a pattern in which conversion is separate from baptism in the Spirit. They therefore further believe that Luke intends in these narratives to demonstrate a normative pattern for Christian experience in all times and as a result maintain that present day Christians should expect the same pattern of experience in their lives.
More on this topic
Baptism in the Spirit: What the Scriptures say
Filled with the Spirit: Pentecostal experiences
Baptism in the Spirit: What Pentecostals believe
talkingpentecostalism.blogspot.com | joe towns: christian discussion on pentecost, charisma, pentecostal and charismatic beliefs, the Bible and Jesus; including the origin and history of pentecostalism, baptism in the Holy Spirit, speaking in tongues, gifts and miracles, divine healing and word of faith, prosperity and wealth, praise and worship, guidance and hearing the voice of the Holy Spirit.
The main Scriptural basis for the two stage experience of the Holy Spirit (being firstly, regeneration and secondly, baptism in the Spirit) in traditional Pentecostal doctrine is the narrative accounts in the book of Acts: The day of Pentecost (Acts 2:1-42); the Samaritans (Acts 8:4-24); Saul (Acts 9:1-19); Cornelius (Acts 10:1-48); and Ephesus (Acts 19:1-7). Other New Testament verses used frequently in teaching on ‘baptism in the Spirit’ include Luke’s reference to Jesus’ statement that God is ready to ‘give the Holy Spirit to those who ask’ (Luke 11:13) and Paul’s command in Ephesians 5:18 that Christians should ‘be filled with the Spirit'.
However Pentecostals have maintained that their doctrine surrounding Spirit-baptism depends on the book of Acts, and insist therefore that correct understanding of the five mentioned passages is crucial. Pentecostals contend that in each of these cases the groups of people concerned were believers who had already experienced regeneration before their experience of baptism in the Spirit:
The day of Pentecost, Acts 2:1-42
In Acts 2:1-42, the group of 120 who were meeting together on the day of Pentecost were ‘believers’ (Acts 1:15). Pentecostals hold that the group (including the 12 Apostles) had already received the Spirit (in the new covenant sense) before their experience of baptism in the Spirit. Pentecostals believe this occurred before Jesus’ ascension when he breathed on his disciples and said, “receive the Holy Spirit.” (John 20:22).
The Samaritans, Acts 8:4-24
In Acts 8:4-24, the Samaritans had ‘believed Philip’ and been baptised in water before Peter and John prayed that they might receive the Holy Spirit (Acts 8:12-15). Pentecostals believe that these Samaritans were converted under Philip’s ministry and that their reception of the Spirit at the laying on of the Apostle’s hands was a separate and distinct experience.
Saul, Acts 9:1-19
In Acts 9:1-19, Saul sees a vision in which Jesus reveals himself as the Lord whom Saul had been persecuting (Acts 9:5-6). Pentecostals maintain that Paul experienced conversion at this time but then 3 days later when Ananias prayed for him (that he might be “filled with the Holy Spirit”) he experienced Spirit-baptism as a second work of the Spirit.
Cornelius’ household, Acts 10:1-48
In Acts 10:1-48 Cornelius’ household begin speaking in tongues and praising God while Peter was still preaching the gospel to them (Acts 10:44-46). Although in this instance the experience of baptism in the Holy Spirit occurred at the same time as conversion (it was not subsequent), Pentecostals believe that there is nonetheless a logical distinction between them (separability).
John's disciples in Ephesus, Acts 19:1-7
In Acts 19:1-7 Paul meet a group of believers who had repented under John the Baptist. Paul baptises them in the name of the Lord Jesus after telling them the gospel and when he places his hands on them they speak in tongues. Pentecostals believe that these disciples experienced regeneration (at least momentarily) before the Holy Spirit came on them at the laying on of Paul’s hands. Although subsequence may not necessarily be apparent, baptism in the Spirit (at the laying on of the Apostles hands) may be viewed as logically separable to their conversion (before their baptism in water).
In each of the Acts texts listed Pentecostalism holds that the people concerned were ‘Christians’ before their experience of Spirit-baptism. Pentecostals believe that baptism in the Spirit is subsequent in 3 of the cases (Pentecost, Samaria, Paul) and logically separable in the remaining 2 cases (Cornelius, Ephesians). The conclusion they draw is that (at the very least) there are instances in Luke’s accounts when time separates the Spirit’s work in the conversion and Spirit-baptism of individuals. Since Luke shows that conversion/regeneration and Spirit-baptism can be separate experiences (in time) they are therefore distinctive experiences (in identity).
Pentecostals see Luke in the narratives of the book of Acts describing a pattern in which conversion is separate from baptism in the Spirit. They therefore further believe that Luke intends in these narratives to demonstrate a normative pattern for Christian experience in all times and as a result maintain that present day Christians should expect the same pattern of experience in their lives.
Baptism in the Spirit: What the Scriptures say
Filled with the Spirit: Pentecostal experiences
Baptism in the Spirit: What Pentecostals believe
talkingpentecostalism.blogspot.com | joe towns: christian discussion on pentecost, charisma, pentecostal and charismatic beliefs, the Bible and Jesus; including the origin and history of pentecostalism, baptism in the Holy Spirit, speaking in tongues, gifts and miracles, divine healing and word of faith, prosperity and wealth, praise and worship, guidance and hearing the voice of the Holy Spirit.
Holy Spirit Baptism: What Pentecostals believe
The defining belief of Pentecostalism is that an experience of the Holy Spirit, often referred to as ‘baptism in the Holy Spirit,’ is available to Christians to empower them with the gifts of the Holy Spirit. This second experience (which is usually subsequent to conversion but always logically distinct from conversion) should be normative for every Christian. It goes without saying, however, that according to Pentecostalism not all Christians are ‘baptised in the Spirit.’ This is the position held by denominations such as the Assemblies of God, which also emphasise that this experience is always accompanied by the initial physical evidence of speaking in tongues.
Terminology
There is a mixture of terms used interchangeably to refer to this experience within the movement. The phrase ‘baptism in the Spirit’ serves as an umbrella term. Other phrases derived from the language of Scripture include the ‘filling' of the Spirit, the ‘receiving' of the Spirit, the 'pouring out' of the Spirit, the Spirit 'falling upon' or 'coming on.' Another example of a phrase commonly used to refer to this experience is the 'empowering' of the Spirit. (E.g. "Have you been 'empowered' by the Spirit?')
Function
Few Pentecostals view this experience in terms of the initial reception (or indwelling) of the Holy Spirit although the phraseology of reception is often used when describing it. Less commonly, some Pentecostals speak of a special experience for the believer after conversion when the love of God is felt for them in a unique way. Adoption terminology is used, conveying the view that there comes a time in a Christian’s life when they ‘come of age’ and experience the ‘Spirit of sonship’ in a new way. However, the Pentecostal consensus nowadays holds that this experience is associated with the reception of the enabling power of the Holy Spirit in the life of Christians.
Origins
The doctrine of a second blessing or experience of the Spirit for Christians emerged before the close of the 19th century. It has its roots in the eighteenth-century Wesleyan doctrine of entire sanctification, which taught that sanctification involves a second blessing as an experience of the Spirit distinct from conversion. When this doctrine spread to America it inspired the Holiness movement, which reformed Wesleyan theology on the second blessing by teaching that Spirit-baptism was the second experience to empower Christians for miraculous evangelisation. It was during this time that the emphasis within the Holiness movement shifted from sanctification and holiness to ‘empowerment’ for service.
The historical situation at the turn of the nineteenth-century encouraged the appearance of Pentecostalism, which taught that Spirit-baptism is a post-conversion experience of empowerment for supernatural Christian living. Many modern Pentecostals today believe that their experience of ‘baptised in the Spirit’ equipped them with special gifts of the Holy Spirit. Similarly, others believe that when they were ‘filled with the Spirit’ they received the Spirit's ‘power to be a witness’ according to Acts 1:8.
Reception
There are slight differences within the movement regarding how ‘baptism in the Spirit’ is received. Usually, Pentecostal teaching insists that the blessing needs to be actively sought from God. This may be done by praying and waiting at length. However, others maintain that this blessing is immediately available to every Christian; one only need to ask and act accordingly in faith.
Separability
Pentecostalism has formulated a number of doctrines associated with this position on 'baptism in the Spirit.' The doctrine of separability is the long-held belief of Pentecostalism that Spirit-baptism is a distinct and unique experience from conversion (or regeneration); that is, it is separate to regeneration (the experience of Spirit-baptism can be separated from the experience of conversion). This belief entails the conviction that Spirit-baptism is dissimilar to regeneration in nature and identity.
Again, the doctrine of subsequence is the additional belief that this work of the Spirit follows regeneration in time (or at least, in order). However, the doctrine of separability does not depend on the doctrine of subsequence, because two events may be simultaneous though discrete in character. This is why the Assemblies of God's stated position, for example, is that baptism in the Spirit usually follows (subsequence) the experience of new birth but is always distinct from it (separability).
Questionability
Has God really promised Christians who have received the Spirit a second reception of the Spirit? What is the case against the Pentecostal view that baptism in the Spirit is a second experience subsequent to conversion? In the future posts, we’ll talk about the specific teaching of the New Testament regarding Christian blessings, baptism and the Spirit.
More on this topic
Tongues and Spirit-baptism: What Pentecostals believe
Baptism in the Spirit: The basis of Pentecostalism
Filled with the Spirit: Pentecostal experiences
Defining Pentecostalism
talkingpentecostalism.blogspot.com | joe towns: christian discussion on pentecost, charisma, pentecostal and charismatic beliefs, the Bible and Jesus; including the origin and history of pentecostalism, baptism in the Holy Spirit, speaking in tongues, gifts and miracles, divine healing and word of faith, prosperity and wealth, praise and worship, guidance and hearing the voice of the Holy Spirit.
Terminology
There is a mixture of terms used interchangeably to refer to this experience within the movement. The phrase ‘baptism in the Spirit’ serves as an umbrella term. Other phrases derived from the language of Scripture include the ‘filling' of the Spirit, the ‘receiving' of the Spirit, the 'pouring out' of the Spirit, the Spirit 'falling upon' or 'coming on.' Another example of a phrase commonly used to refer to this experience is the 'empowering' of the Spirit. (E.g. "Have you been 'empowered' by the Spirit?')
Function
Few Pentecostals view this experience in terms of the initial reception (or indwelling) of the Holy Spirit although the phraseology of reception is often used when describing it. Less commonly, some Pentecostals speak of a special experience for the believer after conversion when the love of God is felt for them in a unique way. Adoption terminology is used, conveying the view that there comes a time in a Christian’s life when they ‘come of age’ and experience the ‘Spirit of sonship’ in a new way. However, the Pentecostal consensus nowadays holds that this experience is associated with the reception of the enabling power of the Holy Spirit in the life of Christians.
Origins
The doctrine of a second blessing or experience of the Spirit for Christians emerged before the close of the 19th century. It has its roots in the eighteenth-century Wesleyan doctrine of entire sanctification, which taught that sanctification involves a second blessing as an experience of the Spirit distinct from conversion. When this doctrine spread to America it inspired the Holiness movement, which reformed Wesleyan theology on the second blessing by teaching that Spirit-baptism was the second experience to empower Christians for miraculous evangelisation. It was during this time that the emphasis within the Holiness movement shifted from sanctification and holiness to ‘empowerment’ for service.
The historical situation at the turn of the nineteenth-century encouraged the appearance of Pentecostalism, which taught that Spirit-baptism is a post-conversion experience of empowerment for supernatural Christian living. Many modern Pentecostals today believe that their experience of ‘baptised in the Spirit’ equipped them with special gifts of the Holy Spirit. Similarly, others believe that when they were ‘filled with the Spirit’ they received the Spirit's ‘power to be a witness’ according to Acts 1:8.
Reception
There are slight differences within the movement regarding how ‘baptism in the Spirit’ is received. Usually, Pentecostal teaching insists that the blessing needs to be actively sought from God. This may be done by praying and waiting at length. However, others maintain that this blessing is immediately available to every Christian; one only need to ask and act accordingly in faith.
Separability
Pentecostalism has formulated a number of doctrines associated with this position on 'baptism in the Spirit.' The doctrine of separability is the long-held belief of Pentecostalism that Spirit-baptism is a distinct and unique experience from conversion (or regeneration); that is, it is separate to regeneration (the experience of Spirit-baptism can be separated from the experience of conversion). This belief entails the conviction that Spirit-baptism is dissimilar to regeneration in nature and identity.
Again, the doctrine of subsequence is the additional belief that this work of the Spirit follows regeneration in time (or at least, in order). However, the doctrine of separability does not depend on the doctrine of subsequence, because two events may be simultaneous though discrete in character. This is why the Assemblies of God's stated position, for example, is that baptism in the Spirit usually follows (subsequence) the experience of new birth but is always distinct from it (separability).
Questionability
Has God really promised Christians who have received the Spirit a second reception of the Spirit? What is the case against the Pentecostal view that baptism in the Spirit is a second experience subsequent to conversion? In the future posts, we’ll talk about the specific teaching of the New Testament regarding Christian blessings, baptism and the Spirit.
Tongues and Spirit-baptism: What Pentecostals believe
Baptism in the Spirit: The basis of Pentecostalism
Filled with the Spirit: Pentecostal experiences
Defining Pentecostalism
talkingpentecostalism.blogspot.com | joe towns: christian discussion on pentecost, charisma, pentecostal and charismatic beliefs, the Bible and Jesus; including the origin and history of pentecostalism, baptism in the Holy Spirit, speaking in tongues, gifts and miracles, divine healing and word of faith, prosperity and wealth, praise and worship, guidance and hearing the voice of the Holy Spirit.
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