THE BAPTISM OF  THE HOLY SPIRIT

     The doctrine of  the baptism of  the Holy Spirit is very important; and since there is much confusion concerning it,  it is deemed best to devote a whole web page to the subject.  It is being considered under several headings.  First, the doctrinal confusion will be discussed.  Then, there will be a general discussion of  the relationship of  this doctrine to the Gospels. The next consideration will be the Book of  Acts as to the baptism of  the Holy Spirit.  An examination of  the baptism of the Spirit in the epistles will be made.  Having considered the relevant Scripture, this baptism of  the Spirit will be pondered in connection with power.

DOCTRINAL CONFUSION

     That there is doctrinal confusion concerning the baptism of  the Holy Spirit is evident to anyone who has done any reading at all.

1. General Remarks.  First of  all, the presentation of  this doctrine is difficult largely due to the confusion on the subject. Perhaps, the greatest cause of  confusion is due to a misunderstand of  the nature of  the church.  The failure to maintain proper dispensational distinctions  leads to confusion on this doctrine.  This doctrine is definitely tied in with the nature of the church which is a study all of  its own.  Many theologians have considered the church to consist  of  all believers in all ages.  If  this position is taken, then the baptism of  the Holy Spirit has nothing to do with this church age.  This ministry of the Holy Spirit is not found in the Old Testament economy.  It is not found in any prophecies regarding the millennium. With the exception of  the Book of  Acts, it is doubtful whether there is any reference to this work of  the Holy Spirit in the Old Testament.
     If  you take the proper dispensational distinctives, then you observe that the church consists of  believers of  this age only.  Then, the work of  the Holy Spirit takes on important and new meaning.  This work of  the Holy Spirit, then, becomes the work of  placing believers in the body of  Christ.  Likewise,  this work becomes  the distinctive mark of believers in this present age of grace.

2. The causes.  There are at least six causes for the doctrinal confusion surrounding the baptism of  the Holy Spirit.
    a. Mixing or confusing it with the new birth.  There is often a mixing or  a confusing it with the new birth. Regeneration and the baptism are closely connected and nearly simultaneous.  The two are inseparable.  In saying they are nearly simultaneous, what is being said is that the time  between the two is so small to be practically the same instant. Actually, the baptism follows regeneration by a very small amount of  time.
          The two are distinct and must not be confused into one operation.  The first distinction is that regeneration places, or puts, Christ into the believer; the baptism places the believer in Christ.  The second distinction is that regeneration gives life while the baptism unites the one who has that new life to the Lord Jesus Christ.  The two are complementary, yet distinct. Regeneration makes one a child of  God (John 1:12, 13); makes a believer a son in the Father's house (Galatians 3:26); makes the believer a partaker of  God's nature (2 Peter 1:4) and makes one who has believed an heir of  God and joint-heir with Christ (Romans 8:16, 17).
          The baptism of  the Holy Spirit, on the other hand, organically unites the believer to Christ as Head (Ephesians 1;22, 23); takes us the believer out of  the old creation in Adam; and places one in the new creation in Christ (2 Corinthians 1:17).  John 14:20 states:  "At that day ye shall know that I am in My Father, and ye in Me and I in you."  "Ye in Me" speaks of  the baptism of  the Spirit and is connected with being in Christ.  2 Corinthians 5:17; Romans 6:3, 4; and 1 Corinthians 12:13 all teach this truth.  According to one writer, there are about 147 more references to "being in Christ."  In contrast, "I in you" speaks of  regeneration.  Notice 1 John 5:11, 12 says, "This life is in His Son."   John 14:6 states that Christ is the life.  Colossians 1:27 affirms that "Christ in us" is "the hope of  glory."
     b. Mixing or confusing the baptism with the indwelling of  the Spirit.  This confusion of  the baptism of  the Spirit with the indwelling again rises in part from the fact that the indwelling is nearly simultaneous with  regeneration and the baptism.  Both the baptism of  the Spirit and the indwelling of  the Holy Spirit are a result of  regeneration and follow it almost instantaneously.
          1) Concerning the indwelling of  the Spirit, every believer is indwelt  by the Spirit in this age of  grace.  Romans 5:5 states, "And hope maketh not ashamed; because the love of  God is shed abroad in our hearts by the Holy Ghost which is given unto us."  Consider also Romans 8:9, Galatians 3:2, and Galatians 4:6.  Furthermore, every believer is continually indwelt by the Holy Spirit.  Romans 8:11 proclaims, "But if  Spirit of  Him that raised up Jesus from the dead dwell in you [and He does], He that raised up Christ from the dead shall also quicken [made alive] your mortal bodies by His Spirit that dwelleth [present tense] in you."  Other references include 1 Corinthians 6:19, 20; 2 Corinthians 5:5; 1 John 3:24; and 1 John 4:13.
          2) Concerning  the baptism of the Holy Spirit,   every believer  has been  baptized  by the  Holy Spirit.   This is a once-for-all act of the Holy Spirit in contrast to the indwelling which is performed only once,  but is a continuous process. In 1 Corinthians 12:13 we see what the baptism by the Spirit accomplishes:  "For by one Spirit are we all [without exception] baptized into one body [the church], whether we be Jews or Gentiles, whether we be bond or free; and have been made to drink into one Spirit." (Bold type is mine.).
     c. Mixing or confusing the baptism with the sealing of the Spirit.  Some confuse or mix the sealing of the Spirit with the baptism.  The sealing of the Spirit occurs also immediately upon being regenerated occurring nearly simultaneously with the baptism and the indwelling.
          1) Every believer is sealed.  As with the indwelling and the baptism, every believer has been sealed by the Holy Spirit. This sealing is accomplished unto the time when we are fully redeemed with our glorified bodies. This sealing is clearly the teaching of Scripture.  2 Corinthians 1:22 declares, "Who [speaking of God the Father] hath also sealed us, and given us the earnest [the down payment] of the Spirit in our hearts."  Both Ephesians 1:13 and 4:30 show that the seal is the Holy Spirit.  A seal is the evidence of ownership and is to secure a document.  "The figure of the seal speaks of the stamp of the divine ownership as a result of  the new creation in Christ Jesus, and it is  the badge of eternal security.  Those whom God stamps as His own, He pledges to keep as His own." (Merrill F. Unger, Baptising Work of the Holy Spirit, 12)
          2) The anointing is connected to sealing.  The anointing of the Holy Spirit may be connected with the sealing, but it is separate from it.  2 Corinthians 1:21 tells us, "Now He which stablisheth us with you in Christ, and hath anointed us, is God."  God anointed us by His Holy Spirit is evident since verse 22 speaks of the sealing of the Holy Spirit.  1 John 2:20, 27 also speaks of this anointing.
          3) There is a comparison between these truths.  In comparing these truths, regeneration gives us His life; baptism of the Spirit unites us vitally to Him; indwelling guarantees His continual presence; and sealing stamps us as His very own.  The anointing consecrates us to a holy life of service.
     d. Mixing or confusing the baptism with a so-called "Second Blessing".  The matter of a second blessing arises out of the so-called holiness movements.
          1) Failure to maintain dispensational truth.   Again,  it arose  out of  a failure  to maintain  carefully  dispensational distinctions.  Some even go as far as to call these distinctions, Satanic inventions.  In answering that suggestion it should be noted that it has been those who hold to dispensations who have most honored the Word of God; it has been those who oppose dispensations that are more prone to use human reasonings.
          2) Ignoring transitional nature of  Gospels and Acts.  These groups also ignore the transitional nature of the Gospels and the Book of Acts. Though the apostles were doubtlessly regenerated before Pentecost, they were baptized on the day of Pentecost and were also filled by the Spirit. The Samaritan disciples are cited as having been  regenerated under the preaching of Philip and later baptized with the Spirit as a second experience under Peter and John.  Paul is also cited by them as regenerated on the road to Damascus and later baptized as a second experience by Ananias' laying on of hands. Even Cornelius is forced into this mold by assuming his regeneration prior to Peter's arrival (for which there is no Scriptural basis) and then experiencing the baptism of the Spirit as a second work of grace.  The deeper experience of outstanding believers throughout this age has been cited as a second work of grace and as being confused with the baptism of the Spirit.
          3) The flaw clearly seen.  The flaw in this teaching can be clearly seen.  First of all, it places experience above the Scripture.  As has already been noted, it ignores the transitional nature of the Gospels and the Book of Acts.  It ignores or tries to twist the plain teaching of the Epistles.  Ephesians 4:5 clearly states that  there is only one baptism (This verse will be dealt in connection with water baptism later.).
               Some  try to get  around  it by  saying  a person  may or  may  not  be baptized  at the  time  of regeneration. 1 Corinthians 12:13 is clearly against this idea, and it can not be construed as a baptism of repentance which results in salvation.  There are no other Scriptures to support it either.  Why are some baptized at the time of regeneration and others are not?  There is little or no agreement among these groups as to the baptism except that it a second work of grace of some sort.
               Some teach a twofold step in this baptism of the Spirit:  entire surrender and receiving the Holy Spirit by faith. Again, there is no Scriptural evidence of such a process.
              Many insist upon speaking in tongues as evidence of the baptism of the Spirit. Unfortunately this can be easily faked, particularly if a person says that he can speak in tongues at will.  Some insist that speaking in tongues is the evidence of the new birth.
               "Other groups interpret the baptising work of the Holy Spirit as an experience of 'perfect holiness', and fall into the vagary of 'sinless perfection' and eradicationism." (Op. cit., 14)  This teaching casts reflection on the finished work of Christ on our behalf, adding works as being  necessary for our complete salvation.  This teaching also ignores or mutilates our wonderful position in Christ.
     e. Mixing or confusing the baptism with the filling of the Spirit.  The main reason for the confusing of the baptism of the Spirit with the filling is probably because the apostles were baptized and filled at the same time, namely, on the Day of Pentecost.  The evidence that they are not the same can best be seen in contrasting them.
          1) Action-wise.   The baptism of the Holy Spirit is a once-for-all act by God alone. Romans 6:3, 4 and Galatians 3:27 show this to be so.  1 Corinthians 12:13 which we  have quoted several times also shows it.  "Since this position in Christ is unchangeable, and eternal,  the baptising work of the Spirit is not repeatable." (Op. cit., 15)  Neither is the baptism of the Holy Spirit ever repeated in a believer's experience.  Filling of the Spirit, on the other hand, is a continual action involving both God and the individual believer.  Several passages in Acts seem to indicate this:  Acts 2:4; 4:8, 31; and 9:17 with 13:9.
          2) Experience-wise.  The baptism of the Holy Spirit is not experienced, though  its results are.  It places us in Christ. It is an act of God like regeneration; it is once-for-all.  The filling of the Spirit is, in contrast, a definite experience.  It produces the fruit of  the Spirit (Galatians 5:22, 23).  It produces power for testifying (Acts 1:8).  It produces boldness to witness (Acts 4:31).  It produces the exercising of the gifts (1 Corinthians 12:4-31).  It results in the teaching of the Spirit (John 16:13; 1 John 2:27).  It results in true worship and praise (Ephesians 5:18-20).  It results in guidance (Romans 8:14).  Finally, it results in effective prayer (Romans 8:27).
          3) Command-wise.  Nowhere are believers commanded to be baptized by the Spirit. Again, 1 Corinthians 12:13 is clear:  We are all baptized by the Spirit.  There is absolutely nothing in that passage that indicates anything we need to do. We are, however, commanded to be filled with the Spirit.  Ephesians 5:18 clearly states, "And be not drunk with wine wherein is excess; but be filled with the Spirit."  The verb be filled is a present tense which gives a continuous or repeated action.  Thus, we can render the verb as "keep on being filled", or "be constantly filled."
          4) Universal-wise.  The baptism of the Holy Spirit is true of all Christians.  All believers in Corinth were baptized by the Spirit (12:13); they were called "saints" (1:2); and they were all justified and sanctified (6:11).  Yet, not all Christians are filled.  All should be filled.  The Corinthians were yet carnal and babes in Christ  (3:1-3) and some of the Corinthians had even fallen into sin (5:1-10).  Therefore, whereas all believers are baptized by the Spirit, not all are filled.
          5) Result-wise.   The baptism of the Holy Spirit  establishes our standing before God;  it sets forth our position in Christ.  It is definitely connected and associated with salvation.  The filling of the Holy Spirit, on the other hand, is not connected with or associated with salvation (except that only the saved can be filled).  It sets forth our state before God.  It is connected or associated with rewards.  It enables us to "walk by means of the Spirit" (Galatians 5:16); it enables us to maintain good works (Ephesians 2:10).
          6) Receiving-wise.  The baptism of the Holy Spirit  is received at the reception of Christ as Savior by faith.  Being regenerated, or born again, obtains the baptism of  the Holy Spirit.  Thus, the baptism is through simple faith in Jesus Christ for salvation.  The filling of the Holy Spirit has conditions for it is more complex than being saved.  First, all sin must be confessed (1 John 1:9; note that it grieves the Holy Spirit--Ephesians 4:30).  Second, there must be complete yielding to God (Romans 6:13, 19;  12:1, 2); note that being unyielding quenches the Spirit--1 Thessalonians 5:19).  Finally, there must be a humble and constant attitude of dependence upon the Holy Spirit's  power and presence (Galatians 5:16); note that reliance on self and being self-sufficient shows that such are filled with oneself, not the Spirit.
     f. Mixing or confusing the baptism of the Holy Spirit with water baptism.
          1) The reasons.  There are a couple of reasons for confusing the baptism of the Spirit with water baptism.  The word baptize is used for both water baptism and the baptism of the Holy Spirit.  The other reason is Ephesians 4:5 which says, "One Lord, one faith, one baptism."
          2) The two extremes.   There are  two extremes  on this matter.  
               The first  is that  the Spirit  baptism  only occurred once-for-all at Pentecost and  in the house of Cornelius.  The Scriptures are Acts 2 and Acts 10.  1 Corinthians 12:13 is made to refer to those two events in Acts.  The following passages are referred only to water baptism:  Romans  6:3, 4; Colossians  2:12; Galatians 3:27; 1 Peter 3:21; and Ephesians 4:5.  One writer as much as said, "Baptism must be either the one or the other, Holy Ghost or water.   It cannot be both.  Two are no longer permissible." (I. M. Haldeman, Holy Ghost or Water?, p. 4; cited in Unger, Op. cit., 20).
               The other extreme is to take Ephesians 4:5 as referring to Spirit baptism and excluding water baptism for this church age.  They have to admit that water baptism was practiced in the early church as seen in Acts 2:38; 8:12, 13, 16, 36; 9:18; 10:47, 48; 16:15, 33; 18:8; 19:3-5; and 1 Corinthians 1:13-17.  They relegate these passages to a so-called Jewish Church with the "real" New Testament Church beginning late in the Book of Acts (or at the end according to some). The problem is that it is nearly impossible to determine when this so-called real New Testament church began.  In actuality it began at Pentecost.  Any distinction between  the early church as Jewish and the later church as Gentile is patently false.  This is not to say that the early church was not in a transitional state.
          3) The relationship.  There is a relationship between these two.  It is evident that the baptism of the Holy Spirit took place on the Day of Pentecost.  Acts 1:5 clearly states, "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." Notice that these  were the words of our Lord Jesus Christ.  Note that He stated that this baptism would take place in just a few days.  (Cf. Acts 11:16)  It is equally evident that the New Testament church practiced water baptism.  It is part of the great commission recorded in Matthew 28:19.  Those who say water baptism  is not for this present church age tend to ignore this verse.  Those who tend to ignore the baptism of the Spirit except on the Day of Pentecost and in the house of Cornelius generally make too much of this verse (if they refer to it at all).  1 Corinthians 1:13-17 shows that the New Testament church practiced water baptism.  Notice that it was Paul himself who did some of the baptising.  This passage can not be relegated to some early Jewish church or as some do restrict it to Jewish proselytes.
              Having discussed the fact that both water and Spirit baptism are taught in the Bible, what is the relationship of the two?  Water baptism is, then, a symbol of  that Spirit baptism that places us in Christ.  The two identified us with Christ. The Spirit's baptism actually places us in Christ; water baptism symbolizes that placing in Christ by our identification with Christ in His death, burial, and resurrection.
          4) The problem of Ephesians 4:5.  That Ephesians 4:5 is a problem is due to the phrase "one baptism."
               a) The argument for it being the baptism of the Spirit is that the context is dealing with spiritual entities.  The context is dealing with the oneness of believers in Christ.  Therefore, Spirit baptism must be in view.
               b) The argument for it being water baptism  centers  around  the word  one.   Water baptism is part of  the great commission and was certainly prominent in the early church.  Therefore, water baptism is in view.
               c) The solution lies, as is often the case, in some middle position (not necessarily  a compromising one). We have already discussed water baptism a symbol of the baptism of the Spirit.  The word one is not an absolute oneness. The Trinity is one, but not absolutely so; It is also threefold.  Likewise, when a man and a woman marry, they become one flesh; yet they are manifestly two.  Therefore, this verse may well refer to both Spirit baptism and water baptism showing the essential oneness of the two.

 3. The results.
     a. The chief results.  The chief results of this confusion is that it causes divisions and misunderstanding among believers. Having  supposedly  received  a special  blessing  results in  spiritual pride, disruptions, separations, and arrogance.  Having supposedly spoken in tongues or had their old nature eradicated  resulted in excesses and fanaticism.  Both of these have led some to claim to have received special revelation from God.  There is a great difference between saying that God spoke to one's heart and saying that God had given a special revelation to one person.
     b. The gospel of grace obscured.  The gospel of grace is obscured.  Some intimate that it makes no difference as long the gospel is preached.  What the gospel really is and what many call  the gospel may well be a different thing.   A person cannot truly  preach  the gospel  and misconstrue the baptism of the Holy Spirit.  You may argue that people have been saved regardless of what people believe  concerning the baptism or any other doctrine.  The reason is because God honors His Word; even if  the devil preached a  gospel  message (not that  he would), a person could be saved.  Purity of truth is important--Cf. Acts 16:16-18. The gospel is essentially the death,  burial, and resurrection of Jesus Christ.  It is obtained by faith, and faith alone, plus absolutely nothing.  The baptism of the Spirit is not something extra; it is a direct result of faith in Jesus Christ.
     c. The believer's identification  with Christ  perverted  and a  holy walk  hindered.   The believer's identification (union) with Christ is perverted, and a holy walk is hindered. When our identification with Christ is perverted, people are not sure of their eternal standing in Christ.  Such have no rest or joy in their union in Christ.  When the holy walk is hindered, it is because the incentive to a holy walk is obscured.  It ignores or confuses our wonderful position in Christ; it also confuses our marvelous possessions in Christ.  Finally, when that walk is hindered, it leads to legalism and bugging people with insecurity to force them into holiness.

TEACHING IN THE GOSPELS

     The baptism of the Holy Spirit  in the teaching of the Gospels is being considered in regard to John the Baptist and the Lord Jesus Christ.

1. By John the Baptist.  As the doctrine of the baptism of the Holy Spirit in the Gospels is examined, one must remind themselves that it was not in view in the Old Testament.  The feast of Pentecost, however, pictured the coming of the Holy Spirit to form the church.  This feast is set forth in Leviticus 23:15-22.  The meaning of this feast was hidden from the Jews. The flour mixed with leaven pictured the joining of believers into a single unit, namely, the church.  The leaven, always a symbol of evil in Scripture (contrary to the idea that leaven is the spread of the gospel), shows that sinfulness of the old nature was still present.  The two loaves signified the two main elements in the church:  Jew and Gentile.  This is not to imply a Jewish church and a Gentile one, for the church  is one (cf. 1 Corinthians 12:13).  There were, of course, other ministries of the Holy Spirit in the Old Testament.  These truths were studied previous (See The types of the Holy Spirit and His work in the Old Testament) and will not be repeated here.
     Clearly, the baptism of the Holy Spirit is unique to this present age.  It was announced by John the Baptist as still future as seen in Matthew 3:11; Mark 1:8; and Luke 3:16.  It was so announced by  Jesus Himself a few days before Pentecost (Acts 1:5)  It occurred on the Day of Pentecost.  This can be seen in that Acts 1:5 explicitly says, "not many days hence." In Acts 11:16, Peter refers to the event when with Cornelius as the same as what happened to the disciples at the beginning.  Peter even recalled the Lord's words as recorded in Acts 1:5.  Thus, it is clear that only the Day of Pentecost fits the facts.  The ignoring of the dispensational aspects  of the event of Pentecost has led to untold confusion which we have dealt with in previous section. Also, it was previously shown from 1 Corinthians 12:13 to be conclusive.
        This baptism of the Holy Spirit ends with the rapture.  The church is to be raptured is clearly seen in 1 Thessalonians 4:13-18 and also 1 Corinthians 15:51-53.  The rapture was discussed on the web page,  Last  Things.  The Holy Spirit indwells each believer and thus dwells in the church.  Therefore, the Holy Spirit is removed when the church is removed.  2 Thessalonians 2:7f. shows the revealing of the man of sin.  John 16:8-11 and 1 John 4:2, 3 show that the Holy Spirit restrains sin.  Thus, the rapture is the termination of the baptism of the Holy Spirit.
     This baptism is prophetic as announced by John the Baptist.  He announced it as yet future; he named Christ as the One who baptized.  Christ in turn designated the Holy Spirit as the Comforter to take His place.  Two baptisms are mentioned by John:  of the Spirit occurring in the four Gospel references (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:32, 33) which is of primary interest in our present study; the other, with fire.  This baptism with fire is not a reference to the cloven-tongues like fire in Acts 2:3; neither is it an application of the baptism of the Holy Spirit.  It is a reference to judgment and the Second Coming (Matthew 3:9-12; Luke 3:16, 17).

2. By Jesus Christ.  The baptism of the Holy Spirit was taught by Jesus Christ.  It must be noted that most of His teaching was pre-cross and must be treated as such.
     a. He was the Baptizer.  The baptism of the Spirit was affected by Christ.  All four Gospels references show that the baptising work of the Holy Spirit is associated with Jesus as the Baptizer.  This work of the Spirit is the result of the death, burial, and resurrection of Christ.
          1) Gift associated with Christ's ascension.  The gift of this work of the Spirit is closely connected with the ascension of Jesus.  In John 16:7 it is set forth, "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."  This verse shows the clear connection of His departure, or ascension, with the coming of the Holy Spirit.  In Acts 1:4, 5, we read:  "And being assembled together with them, commanded them that they should not depart from Jerusalem, but 'wait for the promise of the Father, which,' saith He, 'ye have heard of Me.  For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.'"  This second passage is closely connected with the actual ascension by the context--cf. Acts 1:10.  Therefore, the baptising work of the Holy Spirit is, of necessity, based upon the completed work of our blessed Lord and Savior.  It is concerned with the joining of the believer to the risen and ascended Lord.
          2) Not effective on Jesus.  It was not affected upon Jesus Christ.  It is a common error to make Jesus Christ the Baptizer as having been baptized by the Holy Spirit.  This error is in part due to the confusing the baptism of the Spirit with the filling of the Spirit. This error is also due to confusing the anointing of the Spirit with the baptism of the Spirit.   A couple of Scriptures in this regard are John 1:14 and John 3:34.
               a) Some reasons why Jesus Christ was not baptized  by the Spirit are first the baptism of the Holy Spirit was initiated on the Day of Pentecost (as already shown) after Christ had finished His work of redemption.
               b) Second, Jesus had no reason to be baptized by the Spirit. Furthermore, by the very nature of this baptism, namely, the placing of the believer in the body of Christ (1 Corinthians 12:13), it would be impossible for Christ to have been baptized by the Holy Spirit.
               c) The Comforter,  which is  the Holy Spirit,  could not come until Jesus,  as already shown, ascended back to heaven.
               d) Lastly, Jesus as the Son of God had no need of the baptism to unite Him to the Father, for He was already one with the Father.  At His baptism Christ was fulfilling "all righteousness", which was a clear reference to the Levitical law concerning the consecration of the priests.  That consecration took place at age 30 (Cf. Numbers 4:3). That consecration required a washing (Leviticus 8:6).  Christ was baptized, not for cleansing, but to fulfill the type of consecration of the Old Testament priest.  Consecration also required an anointing.  The Old Testament priests were anointed with oil; and as we saw earlier, oil is a type of the Holy Spirit.  Jesus Christ was anointed by the Holy Spirit when heaven opened and the Spirit descended like a dove and lighted upon Jesus.
     b. He taught about this baptism.  His teaching bears an important relation to this baptism.
          The passage in Luke 11:13 states, "If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask Him?"  Notice that this promise was pre-cross and pre-pentecost.  This was spoken under the Old Testament dispensation and would have astonished the Jew, for the Holy Spirit came and went as He willed.  To apply this to the present time is to ignore dispensational distinctives, and would compare to applying axle grease as if it were butter.  The importance of John 7:37-39 shows that the Luke 11:13 passage does not apply to this age.  As stated previously, the baptism of the Spirit is dependent upon the work of Jesus Christ in His death, burial, and resurrection.
         The Upper Room Discourse is recorded in John 14-16.  John 14:16 (Read the whole context) tells us that Jesus would pray for the Father to give the other Comforter, namely, the Holy Spirit.  Verse 17 shows that Holy Spirit would indwell them.  Most of this passage alludes to the baptism of the Holy Spirit rather than referring to it directly.
          The great commission,  as recorded by Mark 16:15, 16,  likewise is important.   "He that believeth"  is the human side; "and is baptized" is the divine side.  That this refers Spirit's baptism is evident, because of the negative.  If a person believes not, then baptism is not possible.  On the other hand, a person can be baptized in water whether he has truly believed or not.  Do not misunderstand this writer; a person should not be baptized in water if he has not truly believed; nevertheless, it is possible for him to do so, and all too often it does occur.  It is impossible, however, for a  person to be baptized by the Spirit unless he believes.
     c. He prayed for unity of believers.  His prayer for unity is answered by the baptism of the Holy Spirit.  Several petitions are made for believers by Jesus in His high priestly prayer in John 17.  Verse 13 shows that His joy might be fulfilled in the believers.  He prayed that we would be kept from evil or from the evil one (verse 15).  Verse 17 shows His prayer for our sanctification; and interestly that sanctification is through the truth of God's Word.  He prayed that we believers would behold His glory (verse 24).  Perhaps the most important petition occurs in verses 11, 20, 21, and 23.
          These verses clearly set forth the unity of believers.  Yet, one is inclined to ask, "Are believers united in view of our divisions, doctrinal schisms, jealousies, and endless strife?"  Some insist it must be organizational unity.  This is for what liberals have strived.  This is also apparently what the Roman church teaches--"Come back to the Mother Church."  If this were the meaning of these passages, then Christ's prayer has gone unanswered, which is unthinkable. Instead, it teaches a spiritual unity.  Again 1 Corinthians 12:13 is critical here.  True believers are one because of the outpouring of the Holy Spirit.  We are one in Christ.  Because each believer is  IN Christ, we are joined to each other.  The fact is that all believers are one; but it is, unfortunately, not actualized in its outworking in the world.  The answer is in our Christian walk as we endeavor by His grace to walk in Him.  Though we have bungled this outworking of Christian unity, it is, nevertheless, a fact.

TEACHING IN THE BOOK OF ACTS

     After some general considerations, the teaching in Acts will take up the Day of Pentecost, the revival in Samaria, the conversion of Cornelius, and the matter of the Ephesians disciples.

1. General considerations.  There are two aspects to be considered generally.  First, the revelation of the Holy Spirit is progressive.  It is given a  little at a time.  There are hints of His Person and work in the Old Testament.  Second, John the Baptist announced a new item, the baptism of the  Holy Spirit.  Jesus revealed to His disciples the revolutionary idea that they could have the Holy Spirit by asking Him  (Luke 11:13).  It should be noted that none of them did. Then, Jesus revealed that He would send another Comforter, namely, the Holy Spirit (John 14:16, 17).  On the evening of His resurrection, He breathed on them giving to them the Holy Spirit (John 20:22).  The Book of Acts is the culmination of this revelation of the Holy Spirit.

2. The Day of Pentecost.  The Day of Pentecost  is the first historical event of the baptism of the Holy Spirit.  Considerable prominence is given to this day.  "IT WAS THE BIRTHDAY OF THE CHURCH." (A. C. Gaebelein, The Annotated Bible, Vol. 1, p. 259; cited by Unger, Op. cit., 54; capitals and bold type are Gaebelein's).  In essence, if there was no baptism of the Spirit, then there is no church.  It was the baptism of the Spirit that formed the church, the body of Christ (1 Corinthians 12:13).  Not only did the Holy Spirit form the church, He also indwelt it, that is, the body of Christ.
     a. Two errors. Two errors concerning the formation of the Church at Pentecost must be avoided.
          The first is that the church was formed before Pentecost at Matthew 18:15-17.  This is a declaration by our Lord concerning discipline in the future church.  There is no need to take the word church in its primary meaning of assembly; it is just instruction for the assembly, or church, when it is formed. It has already been shown that the church could not be formed  till after  the death, burial, and resurrection of Jesus, on which the baptism of the Spirit depends.  Furthermore, the disciples were told to wait till they were equipped spiritually by the baptism of the Holy Spirit.  Even a casual look at Luke 24:49, Acts 1:5, and Acts 1:8 shows that the disciples were not to preach or witness until their being empowered by the Holy Spirit.  Likewise, it is clear that this could have only occurred on the Day of Pentecost.  A corollary viewpoint is that the church was formed when Jesus breathed on the disciples recorded in John 20:22.  If this had been the case, the church would have been referred to in Acts 1:5.  This idea ignores the nature of the church set forth in Ephesians 3:1-10; it also ignores the clear statement of 1 Corinthians 12:13 regarding the formation of the church, the body of Christ, by the baptism of the Spirit.
          The second error is that the church was not formed until Paul's message concerning the mystery of the church.  Paul  by inspiration provided the doctrinal basis of the church.  It is  next to impossible to determine when the church began if not at Pentecost.
     b. The start of the Spirit's ministry.  The beginning of the Spirit's ministry in the church clearly was on the Day of Pentecost.  Luke 24:49 states, "And behold I send the promise of My Father upon you; but tarry ye in the city of Jerusalem, until ye be endued with power from on high."  They were to tarry in the city of Jerusalem for this power from God.  Acts 1:5 shows that it would occur "not many days" from then.
          1) No tarrying necessary.  These verses are used by some that we must tarry to receive the Spirit.  They suppose that the Holy Spirit came as the result of the 120 disciples praying and tarrying.  In the first place, the Lord told them to sit and wait.  Undoubtedly they did pray, but they were not commanded to do so.  In the second place, they were to tarry in Jerusalem; this clearly shows that it was not meant for us this side of Pentecost (It is useless to argue that we each have our Jerusalem; this is allegorizing of the worst kind, although it can be said by way of application.).  Finally, we have no example of such tarry subsequent to Pentecost.  Thus, it is impossible to ask or seek some kind of "second Pentecost."
          2) John  20:22.  John  20:22 is used to argue that the disciples received the Spirit,  and therefore,  Pentecost was second experience or blessing.  Doctrine is not determined by unique events of the Apostles, particularly in view of the transitional nature of the early chapters of Acts.  Note that the early church was Jewish  with no Gentiles until Cornelius. The Grecians of  chapter 6 were Hellenists, that is, Grecian Jews.  The Ethiopian was a Jewish proselyte, and thus, no longer a Gentile.  The breathing on the disciples was a temporary filling for enablement until the Day of Pentecost when they were baptized by the Holy Spirit.
          3) Acts 1:4, 5.  Acts 1:4, 5 shows  that the  Day of Pentecost  was the beginning  of the baptising work  of the Holy Spirit.   The promise was not conditioned on their waiting; that is, the Holy Spirit would have begun His baptising work at that time whether or not they tarried.  The waiting was due to the fact that this event had to occur on the Day of Pentecost in fulfillment of Old Testament prophecy,  not in order to bring about the work of the Holy Spirit.  This event was so stupendous  that it affected the entire human race's relationship to God.  It gave the Holy Spirit as the gift of the Almighty God.   It began His ministry of indwelling the believer.  It began His work of sealing the believer. It began His work of filling the believer.
          4) Acts 2:4.  Acts 2:4 states, "And they were all filled with the Holy Ghost, and began to speak with other tongues [languages] as the Spirit gave them utterance."  This verse clearly indicates that the disciples were filled with the Holy Spirit on the Day of Pentecost.  The verse clearly shows that the gift of tongues (This phenomena will be taken up later.) was bestowed upon them by that filling.  One writer has put it well:  "The account of Pentecost  (Acts 2)  is one of the most abused portions of Scripture because all of these phenomena have been erroneously attributed to the baptism with the Spirit rather than the filling, the two operations being thus hopelessly confused." (Unger, Op. cit., 60)  Often the baptism of the Spirit and the filling of the Spirit occur at the same time, but this does not mean they are identical, let alone always simultaneous.  The two had to occur together on the Day of Pentecost because of the very nature of the event.
          5) The results of filling.   To center all the attention on the speaking in tongues  is to ignore the other results of the filling.  The intense joy the disciples had left the impression that they were drunk (Acts 2:13).
               Another result was the amazing boldness of the disciples on this day and the period that followed (Acts 2:14). Acts 1:8 and 2:41 show the power of God in witnessing and soulwinning.
               Continuance in doctrine was another result together with intense fellowship and persistent prayer (Acts 2:42). There was also the evidence of unselfishness among the believers (Acts 2:42); and there was a glow in worship (2:47). Other things occurred in Acts, but not once a baptism of the Spirit as seen in Acts 4:8; 4:31; 9:17; and 13:9; Acts 19:6 and 10:46 will be examined later.  The Day of Pentecost opened the gospel door to the Jews as seen in Acts 2:5; later Peter was the chief spokesman in opening the gospel door to the Gentiles (Acts 10:44-48).
          6) Acts 2:17-21.  Acts 2:17-21 needs to be considered in some detail.  A common interpretation of this passage is that Pentecost was a fulfillment of the passage from Joel 2:28-32.  The facts do not square with this interpretation.  By inspiration of the Holy Spirit, Peter avoids the use of the word fulfilled or any equivalent word.  The specific wording is clear:  "But this is that which was spoken by the prophet Joel" (Acts 2:16).  A. C. Gaebelein aptly stated, "There is a great difference between this word and an out-and-out declaration of the fulfillment of that passage.  Peter's words call attention to the fact that  something like that which took place on the Day of Pentecost had been predicted  by Joel, but his words do not claim that Joel's  prophecy was there and then fulfilled. Nor does he hint at a continual fulfillment, or a coming fulfillment during this present age." (A. C. Gaebelein, The Annotated Bible, Vol. v, p. 108; cited by Unger, Op. cit., 64) The  phrase "the last days" relates only to Israel, not the church.  The Spirit's outpouring on the Day of Pentecost is not the fulfillment of the prophecy of Joel, but it will be completely fulfilled in the kingdom age of the millennium.

3. The revival in Samaria.  The Holy Spirit was given to undertake His various ministries.  This was just as true for the Samaritans who were sort of half Jews as it was for the Jews themselves.
     a. The Holy Spirit ministries.  He regenerated the Samaritans as He did the Jews.  The question arises whether or not these Samaritans were really saved.  Acts 8:6 indicates that they "gave heed unto those things which Philip spoke." Verse 12 shows that they believed and were baptized.   Some think that their faith was merely intellectual assent.   This writer cannot agree with that position.  They believed the truth concerning Jesus Christ; there is no evidence that their faith was just mere profession.
          As to Simon, it is said, he also believed and was baptized.  Yet, it is manifestly the case that he did not have genuine faith.  It is still a truth that "by their fruits you shall know them." Acts 8:18- 23 shows that his fruit was not right.  Dr. Harold Sightler seems to have it right, "I think a bit further down in the same chapter we are going to discover this man Simon is actually trying to bewitch Philip and deceive Philip as he had already deceived many people in the city of Samaria." (Harold B. Sightler,  Acts, 132)  This is borne out by Acts 8:9-11.  Even today we have people who make a profession of faith, and are even baptized, yet no fruit follows.
          As to the baptism, it must be kept in mind the transitional nature of these early chapters and not base doctrine on them.  It is also necessary to keep  in mind that these were Samaritans--half Jew and half Gentile.  Thus, it was essential for Peter to lay hands on them to be filled.  Note that they received the Spirit which would correspond with the indwelling of the Holy Spirit.   The terms "fallen upon" (Acts 8:16), "coming upon" (1:8), "poured out upon" (2:17;10:45) and "fell upon" (10:44) would refer to the filling of the Spirit.  Confusing these terms with the baptism of the Spirit has caused untold confusion and error.
     b. The door of salvation opened.  This baptism by the Spirit opened the door of salvation to the Samaritans.  Philip preached the word to them; they believed his preaching; they were baptized by him in the name of Jesus Christ.  Then, Peter came down and laid hands on them; they received the Holy Spirit.  This laying on of hands indicated that their salvation was the same as the Jews in Jerusalem, and that they were one with them.  It must be remembered that the hatred between the two groups was very great.  Thus, "It is easy to see that God's granting the Samaritans the gift of the Holy Spirit was a momentous and revolutionary event, and Peter's use of the 'keys' vital and indispensable to that event." (Unger, Op, cit., 69)  Clearly, this was the second area of the gospel witness in accordance with Acts 1:8, which was the divine order.

4. The conversion of the Gentile Cornelius.  As we discuss this important event there are some  general matters to undertake and then the ministries of the Holy Spirit regarding Cornelius.
     a. General considerations.  In considering this matter, we must again keep in mind the progressive nature of the work of the Holy Spirit.  For the first time the door of salvation in particular and of religious privilege was opened to the Gentiles.  Here for the first time, the Gentiles, considered dogs (Cf. Matthew 15:24, 26, 27), are placed on equal footing with the Jews.
     b. The Holy Spirit's ministries to the Gentiles.  As with the Samaritans the Holy Spirit ministered to the Gentiles first as to regeneration.  Confusion reigns over the time of Cornelius' conversion.  Was he saved prior to Peter's arrival?  Was he saved after or during Peter's sermon? Acts 11:14 precludes the former.  The fact that he gave alms, feared God, prayed and had a vision does not give evidence of his salvation; salvation is NOT dependent on works.  He had to hear the word of salvation preached by Peter in order to be redeemed.  Romans 10:17 clearly states, "So then faith cometh by hearing, and hearing by the Word of God."  Romans 10:14 also  makes this clear.  This was the third use of the "keys" by Peter. Peter's message (Acts 10:34-43) consisted of the death of Christ, the resurrection of Christ, the coming judgment, and believing on Christ for the remission of sins.  As soon as Peter declared faith in Christ for the remission of sins, Cornelius believed and was saved.
         1) Same results as on the Day of  Pentecost.  The baptism of the Holy Spirit for Cornelius had the same result as on the Day of Pentecost.  It was necessary for the results to be identical to convince the Jews that were present (see verses 45, 46).  Cornelius and company were baptized just as the disciples on the Day of Pentecost.  Water baptism followed. This baptism took place immediately upon faith in Jesus Christ for salvation.  There was no tarrying; there was no tears or praying through.  Peter didn't even finish his message:  "While Peter yet spake these words" (the words of verse 43).
        2) Three other ministries.  Three other ministries of the Holy Spirit took place at this time.  This becomes the norm for this church age.  The work of indwelling and sealing now follow their normal course.  The FINAL order in this church age could not be established until the conversion of Cornelius.  The third ministry was that of filling.  That Cornelius and company were filled at this time can not be doubted, and that the results of this filling was speaking in tongues, but it was not always the case. The speaking in tongues was a necessary result of the filling here to persuade the Jews present that the Gentiles had equal privileges with the Jews in the church.  At the present time, this filling may or may not occur at the same time as believing.  The baptism, indwelling, and sealing take place immediately upon being saved.  Some are filled immediately; others are not.
         3) Third use of the keys by Peter.  In concluding this matter, we noted that this was the third and last use of the keys by Peter. We also noted the failure of maintaining dispensational distinctives; such distinctions are important, especially in the Book of Acts.  This importance is threefold:  to avoid the serious errors and confusion  surrounding the doctrine of the Holy Spirit; to reconcile the doctrine of the Holy  Spirit with Pauline teaching; and to avoid the fanaticism that has surrounded much of the teaching of the Holy Spirit.

5. The Ephesian disciples.  The matter of the Ephesians disciples is set forth in Acts 19:1-3.  This problem will be considered under general matters, the fact that they did not know the Holy Spirit, the fact that they then received the Holy Spirit, and the misunderstanding of Acts 19:1, 2.
     a. General considerations.  As one considers this passage, Acts 19:1ff., one is reminded that this is the text for these web pages on the Holy Spirit.  On the first web page it was stated that this passage would be discussed.  It is one of the most abused texts in regards to the doctrine of  the Holy Spirit and the baptism of  the Spirit in particular.  Acts 19:2 states, "He said unto them, 'Have ye received the Holy Ghost since ye believed.'"  Many use this verse to show that they received the Holy Spirit after they believed.  This view would be contrary to what Paul taught and thus can not be what they say it means.
     b. The fact that they did not know the Holy Spirit.  Acts 19:2 plainly states, "And they said unto him, 'We have not so much as heard whether there be any Holy Ghost.'"  As the context indicates these Ephesians were disciples of  John the Baptist.  Consequently, they were still in the pre-cross and pre-Pentecostal period.  Acts 19:3 states this fact by saying they were baptized "unto John's baptism."  Paul replied that John's baptism was "of  repentance" and then he directed them to the Lord Jesus Christ.  The reason they did not know the Holy Spirit was because Apollos did not know.  He was steeped in the Old Testament (Cf.  Acts 18:24--"Mighty in the Scriptures", that is, the Old Testament).  He knew only  the baptism of John (Acts 18:25).  Aquila and Priscilla heard him speak and took him aside to explain the "way of  God more perfectly." (Acts. 18:26)  He apparently left Ephesus before he had an opportunity to explain more correctly the way to the twelve disciples.
     c. The fact that they then received the Holy Spirit.  You must keep in mind that these were Jews or Jewish proselytes, for Acts 18:26 states that Apollos spoke "boldly in the synagogue."  They received the Spirit immediately upon believing the message concerning Jesus Christ, just as Cornelius did.  The important issue here is not whether these believed, but what they believed.  Faith is important, but the object of  that faith is just as important.  The moment their faith was directed to the proper object of  faith, namely, Jesus Christ, they received the gift of  the Object, that is, the Holy Spirit.
     d. The misunderstanding of  Acts 19:1, 2.  The misunderstanding of  Acts 19:1, 2 is partly a matter of  ignoring the context.  "And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus; and finding certain disciples." (Acts 19:1).  Notice Apollos had left Ephesus after have been instructed more perfectly in the way-- Acts 18:26, 27.  Aquila and Priscilla, who had instructed Apollos more perfectly, must have also left Ephesus.  Paul arrived after their departure, in fact, after Apollos had reached Corinth.  He found certain disciples, twelve in number as is learned from verse 7.  Then it states, "He said unto them, 'Have you received the Holy Ghost since ye believed?'  And they said unto him, 'we have not so much as heard whether there be any Holy Ghost."  Paul asked them whether they received something upon believing, namely, the Holy Spirit.  Their reply was that they never heard of  Him.
          1) The problem.  The problem can be stated as to whether these disciples received the Spirit after they believed; or did they received Him when they believed.  The correct understanding depends on a correct understanding of  the word since in verse 2.  The error is taking the word since in the wrong way.
          2) The solution.  The problem is solved by considering the phrase "since ye believed."  This phrase is one word in the Greek.  The Textus Receptus (the Greek text of the King James Version) has this phrase as an aorist participle.  This participle together with the preceding verb shows that the action is simultaneous.  For examples of  this there is Acts 1:24--"prayed and said"; Acts 5:30-- "slew and hanged"; and Acts 10:39--same phrase.  Thus, it can be rendered "when ye believed."
               The order of  things at salvation  needs to be reviewed.  A person believes.  Immediately,  he is born again; nevertheless, a fraction of  time exists between the two.  Then he is baptized by the Spirit; that is expressed by the word "received."  Again, a very small fraction of  time can exist between the regeneration and the baptism.  Then, the believer is indwelt by the Spirit; again a small bit of  time can occur.  Finally, he is sealed  by the Spirit with a small amount of  time taking place.
               In the light of  this analysis, it is obviously that the KJV rendering of "since" is just as correct as "when."  Though the usual meaning of  the word since is "subsequent to"or "follow after", it can also mean "because."  Thus, the word is used in a causal sense rather than in a temporal sense.  This is the sense here and probably what the KJV translators had in mind.
          3) The conclusion.  The summary of  this matter is that these twelve Ephesians Jews were disciples of  John.  They were still looking for the Messiah, or Christ as we see in Acts 19:4.  They believed, were saved, baptized in the name of the Lord Jesus (verse 5) and received the gift of  the Holy Spirit; this was evidenced by their speaking in tongues and prophesying.  Be reminded that these Ephesians were Jews (or at least Jewish proselytes), and tongues was the evidence to the Jews. Furthermore, remember that this is the historical record, whereas the epistles present the doctrine.          

TEACHING IN THE EPISTLES

    As is  the case before, some general matters will be given and then individual passages will be considered.

1. General considerations.  It is in the epistles that the doctrinal aspects of  the baptism of  the Holy Spirit are gotten.  The fallacy of  formulating doctrine from the historical sections of  Acts has led to grave errors.  Most of  the passages are in the Pauline epistles.  These passages include Romans 6:3,  4; 1 Corinthians 12:13; Galatians 3:27; Ephesians 4:5; and Colossians 2:12.  There is one passage in 1 Peter 3:21.

2. 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 make to drink into one Spirit." As one writer has well said, "NO amount of  fantastic exegesis can rule out 1 Corinthians 12:13 as dealing with this vital theme." (Unger, Op. cit., 77)
     a. The meaning of  the word BAPTIZE needs consideration.  The Apostle Paul was the  chief human agent in revealing the Church as the body of  Christ.  Thus, far the term "baptize" in connection with this doctrine has not been defined .
          1) Primary meaning.  The primary meaning of  the word baptize is "to immerse."  Certainly, this is the meaning of  the word in conjunction with water baptism.  No amount of  wrestling of  Scripture can deduce any other mode of  water baptism.  Keep in mind that the word "immerse" means to completely surround something.  The secondary meaning of baptize is "to bring into organic union or  under the power of  anything which is capable of  effecting a change." (Lewis Sperry Chafer, Careless Misstatements of  Vital Truth, p. 8; cited in Unger, Op. cit., 78)  The connection between  the primary and secondary meanings must be explored.  The secondary meaning of  any word is always derived from the primary meaning.  Thus, the secondary meaning receives some of  the idea of  the primary meaning.  Therefore, in order to be brought into organic union with anything, it must be immersed in it.  A simple illustration is that the roots of  a plant must be immersed in the ground in order  for the  plant to be  brought into a organic union with the nutrients in the ground.
               a) Some reasons can be given for the primary meaning of  baptism.  The primary meaning is usually used for water baptism.  The baptism of  the Spirit in no way involves water.  The repeated use of  the words unto and into argue for the primary meaning as seen in Matthew 3:11--baptized unto repentance; 1 Corinthians 10:2--baptized unto Moses; Romans 6:3, 4--baptized into Jesus and His death; Galatians 3:37--baptized into Christ; and the text--baptized into His body.
               b) The above passages are used to argue against the meaning of  baptism as immersion.  One writer says that immersionists argue that it means "identified with Him, comes under the influence and control,  and is made one in hope and destiny with Him." (Unger, Op. cit., 79)  Yet, the very word implies immersion.  Thus, it is foolish to divest the secondary meaning from its primary meaning.
     b. The Holy Spirit is the Agent of  this baptism.  That the Holy Spirit is the Agent of  this baptism is clear from a couple of  aspects.  The prepositions used show He is the Agent.  They are with or by:  "baptized with the Holy Spirit" or "baptized by the Holy Spirit."  Never is the preposition in or into used in this connection.  Never is it "in the Holy Spirit" or "into the Holy Spirit."  The text reads "into to one body", not "into the Holy Spirit."  Believers are said to have been "made to drink into one Spirit", but that is not the baptism of  the Spirit.
          The text is clear that the Holy Spirit is the Agent.  "For by one Spirit are we all baptized into one body." (Bold type is this writer's.)  The KJV renders it correctly, not in as do some revisers. Though the rendering of "in" is grammatically allowed, it is a weak rendering and has no support by the general witness of  the Scripture.  The rendering of  by, with, or by means of  is the very common rendering of  the Greek word.
     c. The baptism results in a vital union with Christ.  The text is abundantly clear that this baptism results in a vital union with Christ:  "baptized into one body."  This simply means that when believers are baptized by the Holy Spirit (which occurs, as this writer presented earlier, as soon as a person trusts Jesus Christ for salvation), they are vitally joined to the one body of  Christ, namely, the church.  This concept is likewise clear from the phrase "in Christ" (1 Corinthians 15:18, 22; 2 Corinthians 5:17; Ephesians 1:3; and numerous others).
          The context of  this text shows this same union between Christ and the believer.  1 Corinthians 12:12 immediately preceding reads, "for as the body is one, and hath many members, and all the members being many, are one body, so also is Christ."  The context which follows (1 Corinthians 12:14-19) also shows this truth concluding with verse 20, "But now are they many members, yet but one body."  This union results in our being "made to drink into one Spirit."  A similar thought is expressed by our Lord Jesus in John 7:37, 38; and the next verse shows that it has to do with the Holy Spirit. Thus, the essence of the baptising work of the Holy Spirit is seen in the comparison that Paul makes between this union and the union of  the members of a human body.  It is also seen in the use of  this same figure in the other epistles of  Paul (Cf. Ephesians 5:25ff.)
    d. This baptism is universal among believers.  The baptism of  the Holy Spirit is universal among believers.  Water baptism may or may not be universal; of  course, it ought to be, but not every believer has been immersed in water.  The thief on the cross is a notable example; he did not even have a chance to be baptized in water (so much for those who insist that water baptism is necessary for salvation).  There are many non-Baptists who have believe and yet have never been immersed in water; they ought to be and would be if  they understood the Word of  God.  Yet,  all believers--Baptists and non-Baptists--are baptized by the Holy Spirit:  "for by one Spirit are we all baptized into one body." (1 Corinthians 12;13) Other  passages are equally clear: Romans 6:3; Galatians 3:26, 27; and Colossians 2:11-13, for example.
          1) All inclusive.  The all-inclusiveness of  this baptism of the Spirit puts the lie to those who teach that this baptism is "a second special experience."  This would make it something special enjoyed by only some of  God's people.  It has led to people seeking the Holy Spirit crying and working themselves into some form of  frenzy until they begin to babble incoherently which they take to be a unknown tongue.  It leads to a form of  pride where they can boast of  having something from God that others do not have.
          2) Regarding Penielism.  There is another  group, little known in many parts of  the country; it is known as Penielism which likewise seeks some sort of  extra spiritual experience.   The idea almost borders on a cult.  It requires a sort of wrestling like Jacob's (hence, the name); apart from it, you do not have the Holy Spirit.
               As a young believer, this writer attended one of  their Bible studies; one night he was practically told  he did not have the Holy Spirit.  On the way home he was walking across a river bridge; he was tempted to jump over because if  he did not have the Holy Spirit, then he was not saved as he thought he was.  If  he was not saved, then he had no hope, his sins were not forgiven, and he might as well die; for life was unlivable apart from Jesus. While thinking on this, he remembered the Word of  God which said, "Whosoever shall call upon the name of  the Lord shall be saved." (Romans 10:13).  He knew he had called upon the Lord for salvation.  Therefore, he was truly saved; he had the Holy Spirit; and those people were wrong.  He does not know whether this group still exists because his contact with them was many years ago.
        3) The conclusion.  Dr. Unger's conclusion is apropos, "That which is wrought  by the Spirit's baptism is an inseparable part of  the believer's salvation . . . .  Indeed, it could not be otherwise, for all the genuinely saved in this age are 'in Christ' and no one can attain this position [that of  being in Christ] apart from the baptising work of  the Holy Spirit." (Op. cit., 82, 83)

3. Romans 6:3, 4.  This passage is important to the baptising work of  the Holy Spirit.  Its relation to water baptism will be discussed shortly.
     a. The passage itself.  "Know ye not that so many of  us as were baptized into Jesus Christ were baptized into His death?  Therefore, we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of  the Father, even so we also should walk in newness of  life."  This passage is the negative aspect of  the baptising work of  the Holy Spirit.  It involves a separation, a death so to speak.
     b. This baptism disassociates the believer from his position in Adam.  The context of  this text is Romans 5:12-21 which sets forth the believer's position in Adam and then in contrast his position in Christ.  Condemnation is universal under the headship of  Adam as set forth in Romans 5:12-17.  Likewise, justification is universal under the headship of  Christ as set forth in Romans 5:18-20. Do not misunderstand this writer; he is not teaching universalism.  A person comes under the headship of Adam by physical birth; so also the believer only comes under the headship of  Christ by the new birth.  It is universal in that it is to all and upon all who believe.  You are born again by personal faith in the Lord Jesus Christ through His death on the cross.  The baptising work of  the Holy Spirit makes all of this possible; yes, even actual.
     c. This baptism identifies us with Christ.  The baptism of  the Holy Spirit identifies us with Christ.
          1) A comparison.  The comparison of  Romans 6 with 1 Corinthians 12 shows that the latter presents the positive side of  the believer being united or joined with the body of  Christ; the former, however, presents both a negative and a positive aspect.  Negatively, it is the removal or separation of  the believer  from the headship of  Adam; positively, it is the identification of  the believer with Christ.
         2) An identification with Christ in His death.   The baptism  identifies believers with Christ in His death.  This identification is the main focus of  this passage.  By the baptism of  the Spirit, believers are placed in Christ.  The same truth is seen in Galatians 2:20.
          3) An identification with Christ in His burial.   The baptism identifies believers with Christ in His burial.   Verse 4 states that believers are "buried with Him by baptism."  The same thought is expressed in Colossians 2:12.  Burial generally follows death in the physical realm; so in this baptism burial follows the believer's death with Him.
          4) An identification with Christ in His resurrection.  The baptism identifies us with Christ in His resurrection.  The context of  this passage states that as a person was in the likeness of  His death, so he is in the likeness of  His resurrection. Again, Colossians 2:12 explicitly declares that believers "are risen with Him."
          5)  Meaning restated.  The meaning of  this identification is herein reiterated  for clarification.  In a real sense, when Christ died, the believer died with Him--at least potentially (It was actualized when a person believed.).  In a  real sense, when Christ was buried, the believer was buried with Him.  In a real sense, when Christ was raised, the believer resurrected with Him.  The full scope of  this truth can not be explored at this time because of  its importance and greatness.
          6) The errors.  The errors associated  with this passage need to be considered.
               a) The first error is that this passage refers only to water baptism.  Unfortunately, this is done a lot by Baptists. The reasons for this being so construed is the meaning of  the word baptize and the use of  the word into.  It is true that immersion best pictures the death, burial, and resurrection of  the believer with Christ.  That fact is the real answer to this error; it is only a picture, not the reality.  No ritual ceremony can affect the great spiritual reality set forth in this passage.
               b) The second error is that this passage excludes water baptism.  They argue that this passage deals with a purely spiritual matter, and therefore, must exclude the ritual.  This baptism occurs immediately on accepting Jesus Christ as Savior, whereas water baptism may occur weeks or years later.  Therefore, they conclude, the ordinance is not in view this passage.  The first answer to this error is Ephesians 4:5:  "One Lord, one faith, one baptism."  Secondly, this error deals inadequately with the meaning of  the word baptize and the word into.  This error, in the third place, misunderstands what baptism pictures.
               c) The third error  is less common.  This error distinguishes this baptism  from both water and the baptism of  the Spirit.  They make it a separate "baptism into death" in contrast to a "baptism unto life" which is--they teach--the baptism of the Spirit.  As one writer clearly states, "But this differentiation is wholly unnecessary, inasmuch as the same Spirit first places the believer in the sphere of  Christ's death that he might be the beneficiary of  Christ's glorious resurrection life." (Op. cit., 86-87)  The context of  this passage as well as the passage itself precludes this idea.
          7. The Symbolism.  The symbolism of  baptism in this passage shows that water baptism has a definite relationship to the baptism of  the Spirit.  This is evident from this passage.  What it boils down to is what does water baptism symbolize?
               a) The one view is that "water baptism is the symbol of  the cause or means of  union with Christ rather  than the result of the process of salvation, and as such always underlies the spiritual reality." (Op. cit., 87)  This is apparently the view of  the sprinklers and possibly the pourers.  Nowhere does the author of  the above quote show that water baptism symbolizes the cause or means of  identification (union) with Christ rather than the results of  that identification.  His bias against immersion and for sprinkling comes through here.  No immersionist, unless he be of  those groups which teach that baptism is necessary for salvation, holds water baptism pictures the process of  salvation.
               b) The other view is that water baptism symbolizes the results of  the baptism of  the Spirit.   The baptism of  the Holy Spirit places the believer IN Christ, as we have already shown.  Thus, it is the results in the believer's death, burial, and resurrection with Christ.  Only immersion pictures this result.  This is the true understanding of  the symbolic meaning of water baptism.
          8) The basis of  a holy walk.  This baptism of  the Holy Spirit is the basis of  a holy walk.  This aspect has to do with sin in the life of  a believer. Paul had just presented justification by grace alone apart from works.   This raised the question often used by those who deny eternal security, namely, "If  I am saved by grace alone by simple faith, then I can go out and do as I please."  Paul raised this question in Romans 6:1:  "What shall we say then?  Shall we continue in sin that grace may abound?"  His reply covers the rest of the chapter.
               Verses 2-10 outlines this identification via baptism:  the believer has died to sin--v. 2; the result of  being baptized by the Holy Spirit into union with Christ and of  being identified in His death--vv. 3-5; because the believer has died with Christ, he is no longer in Adam, but in Christ--vv. 6, 7; and because he is identified with Christ in His resurrection, he receives resurrection life and power to live a victorious life over sin--vv. 8-10.
               Verse 11 is the key that opens this wonderful doctrine to the believer's daily practical experience.  The negative is "Reckon [count it to be so] ye also yourselves to be dead to sin"; the positive is  "But alive unto God."  This is true of  all persons who have believed by the baptism of  the Holy Spirit whether or not they reckon it to be so.  When a person does believe it to be true, then it becomes real experientially.

4. Colossians 2:9-12.  As has been the mode of  presentation, some general remarks will be presented, followed by the fact that this baptism makes believers complete in Christ and that it affects spiritual circumcision.
     a. General considerations.  This passage compliments the Roman passage.  Identification is prominent in both passages.  The emphasis here in Colossians is on the believer's burial with Christ.  The contrast between Romans and Colossians is that Romans presents the baptism as the basis of  a holy walk; Colossians presents the baptism of  the Spirit as the basis of  a heavenly walk.
     b. This baptism makes us complete in Christ.  The baptism of  the Holy Spirit makes the believer complete in Christ. This writer knows of  no stronger argument than this for being eternally saved.
         Notice first that "all the fulness of  the Godhead bodily" dwells in Jesus Christ--verse 9.  This means that all that God is, Christ is.  This statement answers the so-called Jehovah's Witnesses as well as all forms of  modernism that denies the deity of  Jesus Christ.  This means that Jesus Christ is the bodily, that is, the physical presentation of  all that God is.  This statement answers so-called Christian Science and any form of  spiritism including the modern New Age teaching.
         Now, notice that "ye are complete in Him"--verse 10.  This has to do with the believer's position in Christ,  not one's condition.  It should be noted  that the word fulness in regard to Christ and the word complete are basically the same word in the Greek.  Because the believer is IN Christ, the believer partakes of  all that He is.  This results in blessings untold, all through and in Christ. Well does one writer state, "The blessings accruing to the child of  God by virtue of  his union [identification] with Christ through the Spirit's baptising work are well-nigh incalculable." (Op. cit., 91)  An old hymn expresses this great truth:

Complete in Thee! no work of  mine May take, dear Lord, the place of  Thine;
Thy blood hath pardon bought for me, And I am now complete in Thee.        
Complete in Thee--no more shall sin, Thy grace hath conquer'd, reign within;  
Thy voice shall bid the tempter flee, And I shall stand complete in Thee.          
Complete in Thee--each want supplied, And no good thing to me denied;        
Since Thou my portion, Lord, wilt be, I ask no more, complete in Thee.          
Dear Saviour! when before Thy bar All tribes and tongues assembled are,       
Among Thy chosen will I be, At Thy right hand complete in Thee.                    

     c. This baptism affects spiritual circumcision.  The passage is verses 11, 12:  "In Who also ye are circumcised with the circumcision made without hands, in putting off  the body of  sins of  the flesh by the circumcision of  Christ:  Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of  God, Who hath raised Him from the dead."
          1) Refers to physical rite.  This circumcision refers to the Old Testament physical rite which was confined to males and was a cutting off  a part of  the flesh.  It was the covenant relationship that was symbolised by the rite.  It is wrong to say that "Our Lord's circumcision mentioned in this passage has no reference to his physical circumcision when He was eight days old." (Op. Cit.,  92)   The passage would  be meaningless  if  there were no reference here to His physical circumcision.  The Apostle Paul took the physical act and applied it to the death of  Christ, that is, as there was a putting off a part  in His circumcision, so also there was  a complete putting off  of  His life on the cross.
          2) The spiritual reality.  There is, however, the spiritual reality; for Paul says "without hands", thus not a physical thing but a spiritual reality.   It is the result of  the believer's identification with Christ in His death and burial.  It is accomplished through Christ's circumcision, but here applied to Christ's death on the cross.  Therefore, it is effective to all believers whether male or female.  There is no justification in using this passage to support infant baptism.  Just because circumcision was generally done to infants does not justify baptising infants.  Infant baptizers would say, "See, baptism takes the place of circumcision." On that basis only male infants should be baptized, which the infant baptizers don't do.  Water baptism, if  in view at all,would be more fitting to immersion.  The death of  Christ is in view  here via the picture of  circumcision.  Baptism is connected with this circumcision.  It is the baptism of  the Spirit that is in view here.  Nevertheless, only immersion can rightly depict this burial as set forth in verse 12.
          3) The reasoning.   The reason  for this argument by Paul is because the Colossians (or at least some of  them) were subjecting themselves to Judiazing teaching that had crept in (Cf. verses 20-23).  He was trying to show them  that they did not need the physical circumcision because they already had the spiritual.  A writer expressed it thus:  "The burial and the circumcision only differ in form and circumstance.  The circumcision was seen to be effected when the burial was complete. Burial implies a previous death [that is, via our identification with Christ]; and what is that death, but the off-casting of  the body of  the flesh?" (John Eadie, Commentary on the Epistle of  Paul to the Colossians.  Grand Rapids, MI:  Zondervan Publishing House, 1957; p. 152)

5. Ephesians 4:5.  As has been done previously, certain general remarks regarding Ephesians 4:5 will be made and then the nature of the one baptism will be examined.
     a. General considerations.  The results of  the baptism of  the Holy Spirit is the very fabric of  the teaching found in the Epistle to the Ephesians.  The passage itself reads, "One Lord, one faith, one baptism."  Some deny that the Spirit's baptism is in view here; others deny that water baptism is in view.
     b. The nature of  the one baptism.  There are seven unities in Ephesians 4:4-6.  Of  the seven six are definitely eternal in nature.  It would seem, therefore, that the seventh one would be also.  Thus, it is argued that the baptism here must be the baptism of  the Spirit.  This writer would have you note, though, that the word one is not an absolute oneness.  The body is one, but it consists of  many members.  The Spirit is one, but He is referred to as the seven Spirits in the Revelation.  Even the "one hope" is multiple in nature.  The Lord is one, but He is both God and man.  There is one faith, but it is many-sided.  There is one God, but He is both God and Father.  Therefore, the one baptism can be two-fold.  The baptism of  the Spirit is doubtlessly foremost in this verse; water baptism, however, which pictures the results of  that baptism of  the Spirit is also in view. Therefore, both the baptism of  the Spirit and water baptism are here.  It is not a case of  Spirit baptism versus water baptism; it is the case of both are in view.
          It is unfortunate, indeed, that such passages have become the instruments of  disunity among believers.  Those who refuse to make water baptism a part of  this and like passages have disfranchised those who see it here.  All too often, on the other hand, some Baptists refuse to see the baptism of  the Spirit in this and like passages.  The context of these verses is verse 3 which states, "Endeavoring to keep the unity of  the Spirit in the bond of  peace."  Notice also verse 2: "With all lowliness and meekness, with longsuffering, forbearing one another in love."  This is not that wishy-washy sentimental love that tolerates sin and error, but one that is committed to the seven unities that follow.

6. Galatians 3:27, 28.  After some general considerations, this passage will be pondered in the light of  that this baptism is a coming of  age spiritually; and then it will be examined in respect to unity.
     a. General remarks.  The passage in question reads:  "For as many of you as have been baptized into Christ have put on Christ.  There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus."  This passage is in accord with all the others that have been studied.  As in the others, so here the believer's identification is set forth as  the foundation of  one's position in Christ.  Recently, this writer ran across an argument on the internet that said, based on this passage, that there is no distinction between man and woman in the church.  This is fallacious both in view of the context in the passage and the larger context of  the epistles.  This not a social statement, but what is one's position in relationship to Christ.  The same may be said about "Jew nor Greek," and "bond and free," as noted below.
      b. The baptism of  the Spirit is coming of  age spiritually.  The figure used here is that of  a youth who is vested  with manhood by the putting on for the first time the adult toga.  It is a like a teenager who comes into full citizenship by registering to vote.  Galatians is dealing with the issue of  law versus grace.  Therefore, this putting on of  Christ accomplished by the baptism of  the Spirit brings the believer  from the immature state of  legalism into the state of  full spiritual adulthood.
     c. The baptism of  the Spirit is the basis of  unity.  The unity set  forth here is above all human divisions.  This unity removes all distinctions of:  race--"neither Jew nor Gentile" (Jew and Gentile still exists); social status--"Neither bond nor free" (this does not obliterate them); gender--"neither male nor female" (already discussed).  Believers are one in Christ. Therefore, this writer is not better than his colored brother in Christ; he is not better because he has a master's degree than the brother in Christ who may have only an eighth grade education; he is not better because he may live a good neighborhood while his  brother in Christ may  live in a poor one; and finally he is not better than his wife because he is a male and she is a female (Actually she is better in many areas.).
          The point here is that before Christ's death on the cross and His resurrection a sharp distinction between Jew and Gentile (or between people of  different races) did exist.  Under Roman law there was distinct treatment of people depending on whether that one was a free person or a slave.  In bygone days a woman--and still is so in many lands--merely a piece of  property to a male.  Unfortunately, in our own country women were so treated even by some so-called Christians.  Today, the pendulum has swung  the other direction with some women trying to exercise authority over men.  The Scripture clearly teaches that a wife is to be subject to her husband  (This relationship is explored more fully in the web page on Marriage.).  There is no justification to use this passage to allow women  preachers or any other church offices.  In Christ male and female are one; neither is better or superior to the other. There is, however, a difference of position in the local assembly.

7. 1 Peter 3:21.  This is the last of  the references on the baptism of  the Holy Spirit, but it is also probably the most difficult.
     a. General remarks.  The passage reads, "The like figure whereunto even baptism doth also now save us (not the putting away of the filth of  the flesh, but the answer of a good conscience toward God,) by the resurrection of  Jesus Christ."  Although the Apostle Paul was given the revelation of  the church which is the body of  Christ by the baptism of the Spirit, the Apostle Peter does refer to that baptism in passing.  This passage adds nothing to the Pauline doctrine.  Its importance is due to the misuse of  this passage to refer it to exclusively to water baptism.  Some uninformed Baptists have so used this verse.  Its chief use, however, is by the so-called Campbellites (or as some call them, "water dogs") and by some others who hold to baptismal regeneration--the idea that a person is saved by water baptism.
     b. The nature of  this baptism.  In discussing the nature of  this baptism, one must consider the arguments used.
          1) The argument for Spirit baptism.  "Only the baptising work of  the Spirit can save." (Unger, Op. cit., 100)  Strictly speaking this is not correct; the baptism of  the Spirit does not save, but rather is a result of  being saved.  One is saved by grace through faith in Jesus Christ.  As soon as one is saved, he is baptized by the Holy Spirit thereby placing him in the body of  Christ, the church.  No mere rite can put a person "in Christ."  Thus, the baptism of  the Spirit must be meant by the phrase, "baptism doth also now save us."
          2) The argument for water baptism.   The chief argument that this is water baptism is the fact that the context has water in view.  Added to that is the statement that "baptism doth now also save us."  Thus, it is argued that water baptism is meant here.  The problem is that there is no other New Testament that states this idea (An appeal to Mark 16:15, 16 is fallacious which was discussed in connections with the Gospels.)
          3) The argument for both baptisms.   As considered in connection with the baptism of  the Spirit,  no mere ritual can save; also, it is apparent that water is in view.  The context is the saving of  Noah and his family--verse 20.  How was Noah and company saved?  "By water", says Peter. They were cut off from their sinful neighbors by water; they were borne up by the water by being in the ark.  This should show that one cannot entirely exclude water from this passage and therefore, it cannot exclude water baptism.  It is to be noted that Noah and family were surrounded by the ark not the water.  In a like figure, Peter says one is saved by baptism.  This immediately shows that water baptism is a figure of  the real baptism; water baptism, thus, becomes a figure, a picture of  the baptism of  the Spirit which actually is the result of being saved because believers have been placed in Christ, the Ark of  safety.
               Peter is very careful in his statement here.  There is the negative statement:  "Not the putting away of  the flesh." Flesh does not mean the outward body or skin; flesh means the body of  sin, that is, the old nature.  The positive statement is "the answer of  a good conscience toward God."  Apart from salvation by faith in Jesus Christ, a person cannot have "a good conscience toward God."  The baptism is connected here to the resurrection of  Jesus Christ.  If  one removes the phrase in parentheses ("Not the putting away of  the filth of  the flesh, but the answer of  a good conscience toward God"), it reads, "The like figure whereunto even baptism doth also now save us . . .  by the resurrection of  Jesus Christ.  This clearly shows that Peter had in mind a spiritual reality rather than a ritual procedure.
             Clearly, then, this passage agrees with Paul's teaching discussed in the various passages earlier.  The solution is again the fact that both the baptism of  the Spirit--as the reality--and water baptism as the picture of  that baptism are in view.

BAPTISM OF  THE SPIRIT IN CONNECTION WITH POWER

     The connection of  the baptism of  the Spirit with power can be found by a careful study of  the Word.  After some general discussion, the basis of  power will be examined and then the terms of  power.

1. General considerations.  A careful study and defining of  the Biblical relation of  the baptism of  the Spirit and power is needed.  There is a general loose connection of  the baptism with the power to live holy lives and have effective service in the minds of  most Christians.  Any attempt to study and define this relation runs the "risk of  being accused of  trying to rob the individual Christian of  blessing and the church of  its dynamic for soul-winning zeal and revival fire." (Unger, Op. cit., 103)  Nevertheless, a proper understanding of  this relationship will in part accomplish a couple of  things:  first, it will help to eliminate much of  the fanaticism and emotionalism that has surrounded this relationship; and second, it will result in greater spiritual benefit and will enhance soul-winning and revival--both of  which are the Spirit's work.
     A proper understanding of the doctrine of  the Holy Spirit, and the baptism in particular, in relation to power has its results.  It is a factor--if  not the factor--in the strength of  the church.  It is the basis for church progress.  Ignorance and neglect of  this relationship leads to unbelief, worldliness, and the rise of  sects and cults.  Misconceptions have resulted in many of the pentecostal groups.  Misguided zeal has resulted in cults such as the Jim Jones cult of  a number of  years back and the David Kresh group.

2. The basis of  power is the baptism of  the Holy Spirit.  As has been shown before, power belongs to God and is particular the providence of  the Holy Spirit.
     a. The grounds.  The ground for obtaining the power that is being considered here is the fact of  the  believer being in Christ. Believers were placed in the body of  Christ by the baptism of  the Spirit (1 Corinthians 12:13).  Believers were completely identified with Christ by that baptism as studied previously.  Therefore, whatever Christ has, the believer has, including the power.  This is the basis to acquire the power.  It is not the actual acquiring of  it.  The confusion of  this distinction has led to all sorts of  fanaticism and error.
     b. The exposition.  The Epistle to the Ephesians is the exposition by Paul concerning the relation of  the baptism of  the Spirit and the appropriation of  the power of  God.  This was Paul's prayer that the believers would understand and appropriate the power that is theirs by virtue of having been placed in  Christ by the baptism of  the Spirit.  "The eyes of your understanding [not emotions] being enlightened; that ye may know [not feel] what is the hope of  His calling, and what the riches of  the glory of  His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe, according to the working of  His mighty  power." (Ephesians 1:18, 19)  The next verse states that this was "wrought in Christ."  Since believers are in Christ by the baptism of  the Holy Spirit, it is also wrought in them.  Consider also Ephesians 3:16, 17, and in chapter 6 the apostle connects it with the believers' warfare.
     c. The basis.  It is, therefore, evident that the  basis of  getting this power is faith.  Believers are saved by faith and they live by faith.  The power of  God through the Holy Spirit is also obtained by faith.

3. The correct terms for power.  There are several  terms for power in the believer's life.
    a. The baptism with the Holy Spirit.
          1) The phrase "the baptism with the Holy Spirit" is an incorrect term for power.  It should be noted the often abused term, "baptism of  the Holy Spirit" does not, as such, occur in the Bible.  The phrase "baptism with the Holy Spirit" does refer to Pentecost.  It should be noticed that on the Day of  Pentecost it is not said of  the disciples that they were baptized with the Spirit, but they were filled with the Spirit.  It has been the confusing of  these two that has caused the confusion and excesses.  The typology of  the Old Testament feasts--into which this writer will not now go--show the uniqueness of Pentecost.  "Any view of  the baptising work of  the Holy Spirit in the Gospels or the Acts must be reconciled with the central  New Testament doctrinal passage on this subject in I Corinthians 12:13." (Op.cit., 116; bold type is this writer's.)
               It is wrong, however, to say that John the Baptist's references and Jesus' statement in Acts 1:5 is not the same subject as in 1 Corinthians 12:13.  They both refer to the baptising work of  the Holy Spirit.  The Gospels and Acts references pertain to the historical event, whereas 1 Corinthians 12:13 refers to the doctrinal teaching.
               In the light of  Ephesians 4:5 there cannot be two baptisms (This writer has previously shown that primarily the baptism of  the Holy Spirit is in view, but that water baptism is its symbolical representation.).  To argue as some do that this can only be Spirit baptism because water baptism is divisive and not unifying is to beg the issue.  Water baptism was not divisive in the early church; it only became divisive because of  departure from true water baptism as taught in the Word of  God.
          2) The baptism with the Holy Spirit is the correct terminology for the believer's position in Christ.   It cannot be a proper term for any experience of  power.  The baptism with the Holy Spirit, rather, is the basis for experiencing the power of  the Holy Spirit, but it is not itself that experience. That the believer needs power from God is evident, but the phrase "baptized with the Holy Spirit" in referring to that power should not be misused .  To reiterate, we must avoid confusing, as many do, the baptism of  the Holy Spirit with an experience of  the power of  God.  That there is a connection between the two is doubtlessly true.  The baptism of  the Holy Spirit lays the ground work--the basis or foundation--to the reception of that power.  It shall be seen subsequently how to obtain the power.
               The baptism of  the Holy Spirit as the basis of  power is, consequently, more important than the reception of  that power.  This is because the reception of  the power depends on the basis.  This is the reason why Jesus in Acts 1:5 referred to the coming Spirit's work on the Day of  Pentecost.  There can not be any empowering without the baptism of the Spirit.  Though dependent upon the baptism of  the Spirit, the actual acquiring of  that power is not done by the baptism.
     b. The filling of  the Spirit.  "The filling of  the Spirit" is the correct term for the reception of  power.  This term maximizes the need for power in this day.  Though, this subject will be taken up later in greater detail (See "The work of  the Holy Spirit in the Believer"), of  concern here is the various terms used.
          1) "Endured with power from on High".  This term is found in Luke 24:49.  The disciples were to wait in Jerusalem until they were empowered.
               This tarrying  was solely  because the  necessary day,  namely  Pentecost,  had to come.  It must be  kept in mind that Pentecost was a unique event; that is, it is never repeated.  Pentecost involved more than the baptism of  the Holy Spirit.  It marked the  arrival of  the Holy Spirit, that is, the indwelling of  the Spirit.  To mix these different aspects  is to lead to confusion.
              It is ridiculous to think that one has to tarry now.  The disciples had to because the Holy Spirit had not yet come. They had to because Jesus was not yet  ascended (Cf. John 16:7).  But now the Holy Spirit is here and Christ is ascended. The Holy Spirit is tarrying, waiting for the believer to exercise the required faith to be filled with the Holy Spirit.
           2)  Poured out.   The Holy Spirit is spoken of  as "poured out."  The Scriptures are:  Acts 2:16, 17 and Acts 10:45. This refers to the initial reception of  the Holy Spirit.  An equivalent phrase, "the Holy Spirit fell on them", occurs in Acts 10:44 and 11:14.  Another equivalent phrase is "the Holy Spirit came on them" is found in Acts 19:6.
          3) The filling of  the Spirit.  The filling of  the Spirit is by far the most important phrase occurring numerous times in the Book of  Acts and in the epistles.  This is the correct doctrinal term for being empowered by the Spirit.  All other terms, proper in their contexts refer to the initial reception of  the Holy Spirit by Jew, Samaritan, and Gentile; to refer this to the filling leads to errors of the worst kind.  The term  filled is a present tense which speaks of  a repeated or continuous action not a one time event which a "second blessing" or a second work of  grace would require.  The baptism of  the Spirit is intimately connected with salvation as is the work of  the Spirit in regeneration, indwelling and sealing; it is true of  all believers.  Adhering to the proper terminology, namely "the filling of  the Spirit", not only shields a person from error, but it also relieves one of  the embarrassment of  trying to explain the falsity of  the popular expressions.

     Having endeavored to present the doctrine of the baptism of  the Holy Spirit.  There has also been a look at the relation of  the doctrine to others.  The main import of  this doctrine as repeatedly shown from 1 Corinthians 12:13 is that it places the believer in the body of  Christ, the church.   The next web page will deal with the work of  the Holy Spirit in the believer. 

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