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In this period of explosive growth of the Charismatic/Pentecostal churches, there is a need for clarity on the subject of Spirit baptism. While terminology is not essential to our obedience, nor in the eyes of the Lord (I'm sure He knows what you mean), there is a need for a consistent usage as we discuss the subject. Traditional Pentecostals are familiar with certain terms; they may simply say "I got the Holy Ghost last night," or "I got the Baptism at the revival," or similar phrases. This may be virtually meaningless at the least, or thoroughly confusing at worst, to the outsider.
For the purpose of communicating to those new to the movement, there should be some standardization of terms. No one denomination, church, or teacher should be the arbiter of terminology. We must look to Scripture to determine proper usage.
Further, there must be clarification on the issue of the term "baptism" as well. While there may be general consensus among most evangelicals about water baptism, there still remain some differences:
All in all, the simple subject of water baptism affords a fertile ground for disagreement. While it is not the purpose of this paper to address all of these issues, they may be touched upon as they relate to the discussion at hand.
The principal purpose of this paper is to address the use of the term "baptism" as it relates to the Believer, as taught in the New Testament.
There are at least six different ways the term "baptism" is used in the New Testament:
It is more likely to be understood that our own baptism is a baptism unto death; an identification with the death, burial and resurrection of Jesus Christ.
With this brief introduction to the general subject, we shall focus upon (1) the baptism of repentance, John's baptism, (2) the baptism WITH the Holy Spirit, and (3) the Baptism INTO the Body of Christ.
I. THE BAPTISM OF (OR BY) THE HOLY SPIRIT
Turning first to the latter topic, we will view the 1 Corinthians 12:13 baptism.
"For we were all baptized by one Spirit into one body-whether Jews or Greeks, slave or free-and we were all given the one Spirit to drink." 1 Corinthians 12:13, NIV.
This is properly called the Baptism OF the Holy Spirit. It is the Baptism which the Holy Spirit Himself performs. You will see in the accompanying chart that this is a Baptism INTO the Body of Christ, that the "candidate" is the repentant sinner (whether Jews or Greeks, slave or free), that the element into which the candidate is baptized is the Body of Christ ("INTO one Body -Christ Himself), and that the baptizer is the Holy Spirit ("BY one Spirit).
It is the baptism OF, the term "of" indicating it is a baptism belonging to or performed by The Holy Spirit.. It is a baptism BY the Holy Spirit, not IN the Holy Spirit, nor WITH the Holy Spirit, but BY the Holy Spirit.
This is an important distinction that many theologians fail to note, especially those who are cessationists. A cessationist believes that the miraculous charismatic gifts of the Holy Spirit ceased with the death of the last of the apostles, sometimes within the first century. They absolutely deny a specific experience of being baptized WITH the Holy Spirit, despite John's prophecy (Matthew 3:11) and Jesus' own promise (Acts 1:5).
Cessationists also deny the reality of Divine Healing, completely ignoring Jesus' words promising His continued power and presence in and with His followers.
While allowing the Divine work of the Holy Spirit in convicting and converting sinners, the greatest miracles of all, they deny His active presence in the church today.
Such teachers as John Macarthur, while highly educated and skillful in most areas of Biblical interpretation, have a strong bias against any present-day ministry of the Holy Spirit beyond conversion.
The contest of 1 Corinthians 12:13, which speaks of His work in placing us IN the Body, continues with teachings about His work in gifting us to minister TO the Body.
1 Corinthians 12:1 declares Paul's purpose in writing these things:
"Now about spiritual gifts, brothers, I do not want you to be ignorant." 1 Corinthians 12:1, NIV.
The term "gifts" in this verse is in italics in your King James Version and many other translations, indicating that the word is supplied by the translators. The text literally reads, "Now concerning spirituals I would not have you ignorant." Many translations read "spiritual things" in this place. What we often call the nine "gifts" of the Spirit in this passage would more correctly be called "manifestations" (the subject of another paper, by the way).
Hence those cessationists choose out of this chapter about the continuing age-long work of the Holy Spirit in and through the Body only this one verse, and use it to deny the validity of a separate and distinct empowering work of the Holy Spirit, promised both by John the Baptist and the Lord Himself, and fulfilled on the Day of Pentecost - and in the lives of countless believers since that day.
We do not mean to imply that all who do not agree with the Pentecostal position fully are cessationists. Many, many great Biblical scholars hold to the view of this "Second Work of Grace" in being baptized WITH the Holy Spirit. Nevertheless, there remains a great many scholars who hold the cessationist view. While we may agree with them on many, many issues, we most strongly reject their position in this area.
It is by the continuing work of the Holy Spirit that Christ lives within the Body today. The Holy Spirit is the life-flow of Christ within the Body. And only by His work can one become a part of the Body of Christ. We are not saved merely to keep us out of hell and take us to heaven; salvation is completed when we become united with all believers in His Body, the church.
It becomes apparent as one continues reading here in this 12th chapter of I Corinthians that this placing within the Body include a gifting for service to and through the Body.
"Now to each one the manifestation of the Spirit is given for the common good." 1 Corinthians 12:7, NIV.
Paul emphasizes the same thought in Romans 12, where he deals with another group of "gifts," namely the Motivational Gifts.
"Just as each of us has one body with many members, and these members do not all have the same function, so in Christ we who are many form one body, and each member belongs to all the others. We have different gifts, according to the grace given us. If a man's gift is prophesying, let him use it in proportion to his faith." Romans 12:4-6, NIV.
In stating that we have "different gifts," he says two things: 1) we all have a gift, and 2) our gifts differ for the sake of the Body.
It is clear that this work of the Holy Spirit is normative for the Christian life. While it may be incorrect to describe any spiritual or supernatural work as "ordinary," in the sense that such operations occur in the life of every believer we might so describe them.
The Holy Spirit is active in the conversion process, even prior to conversion. The Holy Spirit is active in drawing men to Christ, in convicting of sin and softening the heart to repentance. He is the agent of conversion, of the New Birth. (John 3:5-8, Galatians 4:25). As noted above, it is His work to place us into the Body of Christ, and to equip us for service in the Body. This is true for all who believe. It is also true that the Holy Spirit seals us (Ephesians 1:13, 2 Corinthians 1:22), guides us, and comforts us.
The Holy Spirit indwells every believer to constantly reveal Christ in us, leading us to Christlikeness. He is he Spirit of sanctification (I Corinthians 6:11). He is our guide into all truth, (John 16:13) He helps us when we don't know how to pray (Romans 8:26).
Yet, all of this does not exhaust His "ordinary" ministry to us, that which belongs to all who seek to follow Jesus Christ. By 'ordinary" we do not wish to denigrate this marvelous ministry, but simply to distinguish that which is common to all Christians from that which we will discuss next, the special work of the Holy Spirit. That all Christians have the Holy Spirit is without doubt (Romans 8:9). Why, then, the need for any further work of the Spirit in our lives? The question becomes not so much " How much of the Holy Spirit do you have?" but "How much of you does the Holy Spirit have?"
II. The Baptism WITH or IN the Holy Spirit.
We have placed the study of the 1 Corinthian 12:13 baptism first, because sequentially, in the Christian life, it comes first. But the Scripture plainly teaches that there is an experience called the Baptism WITH or IN the Holy Spirit.
Each of the four Gospels has, in the early part, a reference to John's prophetic word concerning the work of Jesus in baptizing with the Holy Ghost:
Matthew 3:11 "I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire.
Mark 1:8 "I baptize you with water, but he will baptize you with the Holy Spirit."
Luke 3:16 "John answered them all, 'I baptize you with water. But one more powerful than I will come, the thongs of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire'."
John 1:33 "I would not have known him, except that the one who sent me to baptize with water told me, 'The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.'."
The obvious conclusion is that there will be a baptism WITH the Holy Spirit, and that Jesus will be the one who baptizes.
We have then a similar comparison to our first baptism: In this case the "candidate" would be the follower of Jesus Christ, the "Element" would be the Holy Spirit, and the "baptize" would be Jesus Christ..
That this would be an experience separate from and subsequent to the New Birth is evident from Jesus words to his disciples. They were already "born again" believers, and in Luke 24:45 He commands them to wait for "the Promise of the Father." Following this, in Acts 1:5 He reveals the nature of this Promise, and ties it to the promise given by John the Baptist:
"For John baptized with water, but in a few days you will be baptized with the Holy Spirit." Acts 1:5, NIV.
Other passages showing that one might be saved, but not baptized with the Holy Spirit :
"But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. Simon himself believed and was baptized. And he followed Philip everywhere, astonished by the great signs and miracles he saw. When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. When they arrived, they prayed for them that they might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus." Acts 8:12-16, NIV.
These Samaritans believe, and were baptized in water, but had not received (been filled with) the Holy Spirit until Peter and John came declaring the need for receiving.
"While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples and asked them, "Did you receive the Holy Spirit when you believed?" They answered, "No, we have not even heard that there is a Holy Spirit." So Paul asked, "Then what baptism did you receive?" "John's baptism," they replied. Paul said, "John's baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus." On hearing this, they were baptized into the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied." Acts 19:1-6, NIV.
Again, these were men who had believed on the Lord Jesus Christ, hence were saved. It was not until Paul brought them the message of the need for the Holy Spirit baptism that they received. This passage also shows that there is a clear distinction between the 1 Corinthians 12:13 baptism OF the Spirit INTO the Body of Christ, and the promised baptism WITH the Holy Spirit.
The nature of this Baptism is revealed in Acts 1:8.
"But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."" Acts 1:8, NIV.
That this was not the same as the I Corinthians 12;13 baptism is obvious, not only from the terms used but from the result promised. The first is an initiation into the church, the Body of Christ; the second, an enduement of power promised to the members of the Body.
The first relates to the new birth of the individual; the second relates to the birth of the church, the Body of Christ, itself.
There are several terms that relate to and describe this baptism with the Holy Spirit. It is referred to as the Promise of the Father, (Luke 24:49), as an enduement of power (Luke 24:49), outpouring (Acts 2:17, 10:45), coming upon, (Acts 1:8), shedding forth (Acts 2:33), receiving a gift, (Acts 2:38), filling (Acts 2:4, 4:31, 9:17. 13:9, 13:52) along with other similar terms.
What we might derive from these various descriptions is that the Holy Spirit is the Promise of the Father to all believers, even to "them that are afar off" (Acts 2:39) down to our day. That He is poured out so that He might come upon those who will receive the gift to endue them with power as they are filled with His presence. There is one "baptism with the Holy Ghost," but many fillings with the Holy Ghost. The one initiatory experience of baptism with may be followed with other fillings. Indeed Paul exhorts the saints, "Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit." Ephesians 5:18, NIV. The import of the text is literally "be being filled with the Spirit."
We have not endeavored to deal with the issue of speaking in tongues as the "initial physical evidence" in this paper. This is a position held by many traditional Pentecostal bodies; indeed, it may be said that it is the particular doctrine (teaching) which sets them apart from most other denominations, including those considering themselves to be "charismatic."
Even among traditional Pentecostals, there is a growing shift in emphasis upon this teaching. Few seek to deny that speaking in tongues doe indeed accompany the reception of the Holy Spirit in fullness, there is a growing recognition of certain problems of emphasis in which the aim becomes no longer the fullness of the Spirit, but speaking in tongues itself. This has led to many unfortunate abuses. I wish to deal with this controversial issue in a separate Pathway Paper.
Before we deal with the third baptism, the baptism in water, let us take a look at a passage that bears upon the subject, Ephesians 4:3-6:
"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." Ephesians 4:3-6, NIV.
"One Lord, One faith, One baptism." The passage seems unambiguous enough, yet we are maintaining that there are at least three scriptural baptisms. How can we reconcile this seeming contradiction?
This fourth chapter of Ephesians provides the clue. As you read the entire chapter, with the entire book in view, you find a major premise is the unity of the Body of Christ, the church. This particular passage has that as its main theme; the unity of the Body. Though we are many members, we are but one body in Christ.
Hence, the thrust of this 5th verse is that baptism which unites many members into one body. There is no other means by which we become members of the One Body, execept by the One baptism OF (or by) the Spirit. That is the means by which we are made members of the body, and come into unity with all other members of the Body. There are not many doors, but one door through which all must come.
Not all scholars agree with me at this point, and that is not a crucial point. Others hold that the "one baptism" is one in contrast to the many baptisms or ritual "washings" of the Jewish law. True, the same Hebrew term for proselyte baptism, for instance, is used to describe the ritual washing of feet and hands, and of various untensils to make them "kosher,." This may well be what the writer of Hebrews had in mind:
"Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God, instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment." Hebrews 6:1,2, NIV.
However, the context of Ephesians 4:3-6 suggests no such connection, Paul is not comparing nor contrasting our One Faith to the Jewish law, but rather discussing the One Faith as it relates to the One Church.
Hence, I understand the Scripture to refer to the spiritual baptism, not the earthly act of water baptism. Those faith traditions which view water baptism as redemptive in and of itself, of course, hold this passage to refer to the rite of baptism. Ritual Baptism is for them a sacramental act,. having virtue in and of itself, to make one a member of the One Body. However, we hold that baptism is not sacramental, but symbolic. In saying this we do not mean to suggest that it is insignificant. As we shall now see, it is our contention that Water Baptism, while not redemptive, is important.
III. Water Baptism
That baptism which is considered the iniatory "rite" into the church, the Body of Christ. The candidate is again the new believer, the element is water, and the baptizer is the minister of the Gospel, acting in obedience to the command of Jesus Christ, and in Christ's Name (authority) granted in Matthew 28:19. It is generally thought that this was a continuation of John's baptism of repentance. That this is not so is evident from the words of Acts 19:1-6 where the Ephesian believers, who had received John's baptism of repentance, were re-baptized by Paul, according to Christ's command, prior to receiving the baptism with the Holy Spirit. While repentance is involved, and should precede, Christian baptism, this new baptism is not an act of repentance, but an act of obedience to and identification with, the Lord Jesus Christ.
"Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. If we have been united with him like this in his death, we will certainly also be united with him in his resurrection." Romans 6:3-5, NIV.
The fact that there is no mention of "water" in this passage has led some to say that the reference is entirely to the 1 Corinthians 12;13 baptism, and water baptism is not necessary. To say the least, this view was not held by the early apostles in the Book of Acts, for they regularly practices water baptism.
The early church fathers mostly regarded wter baptism itself as a saving act. The act of baptism itself, in their view, conferred the grace of salvation upon the recipients From this view arose the practice of infant baptism, so that the innocent infant might be assured of a place in heaven. While many faith-traditions today hold this view, by far the majority of evangelical Christians view baptism not as salvific, but as symbolic.
We are careful here not to say "mere symbolism," for Biblical example places great emphasis on baptism following believing.
Acts 2:38 "Peter replied, 'Repent and be baptised, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit'."
Acts 2:41 "Those who accepted his message were baptised, and about three thousand were added to their number that day."
Acts 8:12 "But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptised, both men and women."
Acts 8:13 "Simon himself believed and was baptised. And he followed Philip everywhere, astonished by the great signs and miracles he saw."
Acts 8:16 "because the Holy Spirit had not yet come upon any of them; they had simply been baptised into the name of the Lord Jesus."
Acts 8:36-38, "As they travelled along the road, they came to some water and the eunuch said, "Look, here is water. Why shouldn't I be baptised?" And he gave orders to stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptised him."
Acts 9:18 "Immediately, something like scales fell from Saul's eyes, and he could see again. He got up and was baptised,"
Acts 10:37 "You know what has happened throughout Judea, beginning in Galilee after the baptism that John preached-"
Acts 10:47 "Can anyone keep these people from being baptised with water? They have received the Holy Spirit just as we have."
Acts 10:48 "So he ordered that they be baptised in the name of Jesus Christ. Then they asked Peter to stay with them for a few days."
Acts 16:15 "When she and the members of her household were baptised, she invited us to her home. 'If you consider me a believer in the Lord,' she said, 'come and stay at my house.' And she persuaded us."
Acts 16:33 "At that hour of the night the jailer took them and washed their wounds; then immediately he and all his family were baptised."
Acts 18:8 "Crispus, the synagogue ruler, and his entire household believed in the Lord; and many of the Corinthians who heard him believed and were baptised."
Acts 18:25 "He had been instructed in the way of the Lord, and he spoke with great fervour and taught about Jesus accurately, though he knew only the baptism of John."
Acts 19:3 "So Paul asked, 'Then what baptism did you receive?' 'John's baptism,' they replied. Paul said, 'John's baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus'.On hearing this, they were baptised into the name of the Lord Jesus."
Acts 22:16 "And now what are you waiting for? Get up, be baptised and wash your sins away, calling on his name."
These examples are very instructive. First, we note the emphasis upon repentance and believing (neither of which are possible for an infant). Secondly, we see in them an example of obedience to the instruction of the apostles in each case. Thirdly, note that baptism followed immediately upon believing; there was never a "trial period" to test the sincerity and genuineness of the believer. We have several examples which clearly show that baptism was not the instrument of salvation, but the result of it.
Some also see in some of these verses an argument for some method other than immersion. For instance, where might the apostles (or the 120 for that matter) have found enough water to baptize 3,000 in one day? That would have meant each one (using 120 disciples) would have baptized 25 people; if only the apostles did the baptizing they would have had to baptize 250 each! Both time and water might well have run short in either case! Others point to the problem of baptizing the household of the Philippian jailer (Acts 16) at the midnight hour, while others point out that all his household were baptized even (supposing there were any) children or infants.The same might be said of the houshold of Crispus ( Acts 18:8).
In each of these cases, there is a great deal of supposition. The simple Biblical statements, taken at face value, may leave some room for questions, but not adequate reason for formulating or even supporting a doctrine of infant baptism, nor of baptism by sprinkiling or pouring.
On the other hand, the frequent use of the terms "repent" and "believe" reinforce the idea of an action of an adult. And, not only the plain meaning of the term "baptize" (to immerse) but in particular the description of Phillips' baptism of the eunuch (they both went down into the water, obviously not into a cup of water!) point to a baptism by immersion.
What, then IS the value of water baptism? Some verses indeed seem to indicate that it has value in the washing away of sins. But when we compare scripture with scripture, we com to a clearer understanding of what it means. Salvation is not by works. It is not water, but the shed blood of Jesus Christ which washes away our sins. Paul explains the meaning of water baptism in reference to our identification with Christ's death, burial and resurrection. All of these, and many more facts, force us to conclude that while baptism in and of itself does not save, it is so emphasized that it must of given a prominent place in the believers life.
One factor to be considered is the testimonial value of water baptism. In the case of converted Muslims, to accept water baptism is the ultimate step in identifying oneself as a follower of Jesus Christ. It is not uncommon for a Muslim to secretly believe in his heart that Jesus is indeed who He claims to be, the saviour and redeemer, the Son of God in truth; when this Muslim reaches the point to openly declare his faith, he requests baptism. The same may be said of one who converts from Judaism. To take the bold stand of identifying oneself with the Lord Jesus Christ in water baptism is the final step. It has great value in "standing up for Jesus."
Secondly,, it indicates and reinforces the believers willingness to obey. It is an act of submission in which the believer places him or herself under the authority of the Lord Jesus Christ in and through His church.
Thirdly, it is a matter of conscience. It is a way of saying "I have done all that was asked of me as a follower of Jesus Christ." This act of obedience is valuable to our sense of assurance of salvation; not that the act saves us, but it completes the circle of obedience, it brings a sort of closure to our conscience 1 Peter 3:21 calls water baptism "not a putting away of the filth of the flesh, but the answer of a good conscience toward God, by the resurrection of Jesus Christ."
In conclusion, I would ask you the same question Paul asked the Ephesian believers: "He said unto them, Have ye received the Holy Ghost since ye believed? (Acts 19:2, KJV)