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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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THE DOCTRINE OF
THE BAPTISM OF THE HOLY SPIRIT - 2 Acts 1:4-5 (4/06/13) Grace Bible Church, Gillette,
Wyoming Pastor Daryl Hilbert I. THE PENTECOSTAL VIEW OF
BAPTISM OF THE SPIRIT A. Primary Beliefs 1. Baptism of the Spirit is Subsequent to
Salvation 1. Tongues is the Initial Evidence of Baptism
of the Spirit 2. Baptism of the Spirit Must be Earnestly
Sought B. Two Major Supports 1. Ac 1:4-5 cf. Ac 2:1ff 2. The Experience of Many C. Baptism of the Spirit, Filling, and Gift of Tongues are
Synonymous D. Two Separate Baptisms: Christ’s (Ac 1:5)
and the Holy Spirit’s (1Co 12:13) II. THE TRADITIONAL VIEW AND REBUTTAL OF THE PENTECOSTAL VIEW OF
THE BAPTISM OF THE SPIRIT A. The Traditional View sees only one Baptism
of the Spirit, which is one spiritual baptism. The Scriptures do not teach a
second work of the Spirit, a second baptism, or second blessing (Ep 1:3). B. As for tongues being an evidence of the
Spirit’s baptism, the Traditional View observes that tongues is a spiritual
gift distributed by the Spirit, but not to every believer (1Co 12:4, 8-11;
29-30). C. The Traditional View asserts that holding
that Acts 2:ff. proves tongues is a
universal evidence of the Baptism of the Spirit is a false assumption. 1. Ac 1:5 cf. Ac 2:1ff is a Post Hoc fallacy
(ex. “rushing wind” and “tongues of fire”). 2. The experience of many is an Ad Populum
fallacy. D. The Traditional View has always viewed the
gift of tongues, filling of the Spirit and the Baptism of the Spirit as
separate ministries of the Holy Spirit. 1. Spiritual gifts are specific divine
enablings given to various believers by the Holy Spirit at salvation. Tongues,
as a gift and not an evidence accompanying Baptism of the Spirit, was not
given to every believer (1Co 12:4, 8-11; 29-30). 2. Filling of the Spirit is the believer’s
yielding to the complete control of the Holy Spirit (Ep 5:18-21 - no mention
of tongues). 3. Baptism of the Spirit is the Spirit’s
ministry whereby He places the believer into the body of Christ (1Co 12:13).
This happens to every believer. E. Though Christ may be the agent of
Spiritual Baptism, and the Spirit may be the agent of baptizing the believer
into the body of Christ, The Traditional View holds these as one act at the
time of salvation. 1. Christ’s Baptism of the Spirit in Ac 1:5
(Mt 3:11; Jn 1:33) suggests the initial sending of the Holy Spirit to the
Church (Jn 14:26;15:26; 16:7, 13; Ac 1:4), including the Spirit’s permanent
indwelling and the Spirit’s empowerment to be witnesses (a ministry of which
tongues is not necessary). 2. The Spirit’s Baptism in 1Co 12:13
involves baptism into the body of Christ for every believer with full and
equal possession of the Spirit’s power. 3. However, these are different aspects of
the same baptism for every believer. Christ (and the Father) are responsible
for spiritual baptism and it also involves the Spirit and His ministry. But
there is only one spiritual baptism of which tongues in not an evidence. F. Other Passages in Acts on the Baptism of
the Spirit 1. The precedence set in Acts 2 was that all
believers on the Day of Pentecost received the Baptism of the Spirit, whether
they spoke in tongues or not. Nowhere does it say that all the believers
received the gift of tongues on day of Pentecost, but they all received the
Holy Spirit, i.e. the Baptism of the Holy Spirit. Neither was there a hint of
the concept that some believers had to wait for the Baptism of the Spirit or
look forward to receive a second blessing. The implication in all the texts
in Acts regarding baptism suggests John’s baptism was contrasted with Baptism
with the Spirit and no other. This was consistent with Jesus’ contrast in Ac
1:5. 2. In the book of Acts, on a few occasions,
a believer received the Holy Spirit as a result of the apostles’ laying on of
hands. This does not suggest they had to wait for the Baptism of the Spirit.
Rather, this was God’s design to give validity to the apostles in the NT
transition period (Ac 8:14-17). Receiving the Holy Spirit and Baptism with
the Holy Spirit were synonymous. 3. In Ac 11:15-18, the contrast is only
between John’s baptism and Baptism with the Spirit. There is no mention of
two spiritual baptisms. The Holy Spirit, i.e Baptism with the Holy Spirit was
received by faith in Christ (Ac 11:15-16). This passage does not emphasize
tongues as an evidence of the Baptism of the Holy Spirit, but the possession
of the Holy Spirit was evidence of eternal life for the Gentiles. 4. In Ac 18:24-28, Apollos, apparently was
already a believer in possession of the Holy Spirit and needed to be
instructed about these truths (“way of
God more accurately”). There is no hint of two
spiritual baptisms. 5. In Ac 19:1-6, Paul speaks to some
disciples about the Baptism of the Spirit. He sets forth the truth that
receiving the Baptism of the Holy Spirit results from believing on Christ (Ac
19:2 cf. Ep 1:13). When he asks them what kind of baptism they had, they
answered and said “John’s” (Ac 19:3-4). There is no mention of two spiritual
baptisms here or anywhere else to suggest that Baptism of the Spirit is
separate from believing on Christ and receiving the Holy Spirit. When they
received the Holy Spirit (normal phrase), they began to speak with tongues
and prophesy. Is this to suggest that prophesying is also an evidence of
Baptism of the Spirit? No, prophesy was a spiritual gift like tongues and it
was given only to some. III. THE PASSAGE OF ACTS 1:4-5 A. The Promise of The Holy Spirit (Ac 1:4) 1. According to Ac 1:3, Jesus spoke to His
disciples “of the things concerning the
kingdom of God.” Ac 1:4 reveals that the sending of the Holy Spirit was one
of those subjects. 2. In the scheme of God’s plan, the
importance of the sending of the Holy Spirit cannot be overestimated. His
coming would bring not only the birth of the Church, but all the spiritual
realities for every believer, including empowerment to be witnesses. 3. After gathering them together in another
post-resurrection appearance, he “commanded” (parangellō -
authoritative directive) them not to leave Jerusalem. Instead, they were
to “wait” (permenō - expectantly remain and wait) for the Holy
Spirit, i.e. the Baptism of the Holy Spirit, in the “holy city.” 4. The Father had “promised” (epangelia -
assured declaration) the Holy Spirit as did Jesus on several occasions
All the members of the Godhead share in the agency of send the Spirit (Father
- Jn 14:26; Ac 1:4; Son - Jn 15:26; Jn 16:7; Spirit - Jn 16:13 (possible
implication). B. The Baptism of The Holy Spirit (Ac 1:5) 1. Jesus teaches concerning the baptism of
the Spirit and He does so with a contrast of John’s baptism by water (men
de construction - men - on the one hand , de - on the other hand). 2. The contrast was that John’s baptism was
“with water” (hudati - without preposition “en” but implied, “in water”),
while the disciples would be baptized “with the Spirit” (or literally “in
the Spirit” - en pneumati (locative of sphere) as contrasted to “in water” -
en hudati, (locative of place) Mt 3:11; Jn 1:33). The believer would be
baptized “in the Spirit” receiving all that is in the sphere of the Spirit
(His coming, indwelling, baptizing, gifting, empowering etc.) 3. This new and different baptism would take
place “not many days” following (less
than fifty days) and would be on the Day of Pentecost (Ac 2:1). Jesus’ emphasis would have been placed on the new and
permanent coming of the Holy Spirit with His entire ministry to the church,
not be upon a particular gift (i.e tongues). IV. OBSERVATIONS AND APPLICATIONS A. Baptism with the Spirit is associated with
eternal life. Do you have eternal life? B. Baptism with the Spirit is associated with
having the Holy Spirit. Do you have the Holy Spirit? C. Baptism with the Spirit is associated with
having the Spirit’s power. Do you have the Spirit’s power? |
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