Baptism With The Holy Spirit

by Keith Sharp

". . . that the Baptism of the Holy Ghost is a needled and promised experience for every believer who will 'tarry, 'ask, seek and knock' until they receive. and that the receiving is always evidenced by the "speaking in other tongues as the Spirit" gives them utterance' " (J.A. Dennis, well known Assembly of God campaigner, The Holy Spirit, p 7).

The New Testament undeniably records the promise of baptism with the Holy Spirit. But, to correctly apply the promise, we must note to whom it was given. For example Jehovah promised:

"Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:" (Genesis 15:18)

But, that splendid pledge was addressed specifically to Abraham. Thus, I do not hope for my heirs to inherit one foot of Canaan's land.

Is the baptism with the Holy Spirit "a needed and promised experience for every believer"?

Is It Promised?
We will begin our study by inquiring. Is the baptism with the HOLY Spirit promised to every believer— If not, to whom was it promised?

John the Baptizer warned his audience:

"And now also the axe is aid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

"I indeed baptize you with water unto repentance but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost and with fire:

"Whose fan is in his hand, an he will thoroughly purge his floor, and gather his wheat into the garner but he will burn up the, chaff with unquenchable fire" (Matthew 3:10-12; cf. also Mark 1:7-8; Luke 3:7-17; and John 1:26,27,33).

John pledged two baptisms in Matthew 3:11, one with "the Holy Ghost" and one with "fire." It is a gross mistake to confuse the two. What is the baptism with fire? The Baptist's own words, the context of the promise, reveal the answer. The fire of verse 10 is that of punishment, and the same is true of verse 12. Luke records the same threats of fiery punishment (Luke 3:9,17) In fact, in this very connection John denounced:

"O generation of vipers, who hath warned you to flee from the wrath to come?" (Luke 3:7)

Obviously, the baptism with fire was promised to that disobedient "generation of vipers" and was "wrath to come."

However, our Pentecostal friends respond, "Did not tongues of fire come upon the ones gathered in the temple in Acts two?" The scriptures record:

"And there appeared unto them cloven tongues like as of fire, and it sat upon each of them" (Acts 2:3)

"Like as of fire" is a figure of speech called a "simile," which expresses a comparison. To say a tongue is "like as of fire" is not to say it actually is fire, no more than to say a girl's cheeks are "like as of roses" is to say she has a rose bush sprouting from her jawbone.

The baptism with fire is "wrath to come" promised to a "generation of vipers" Whatever you do, do not pray to receive the baptism with fire!

But John also promised baptism "with the Holy Ghost." To whom was this promise made?

To answer this inquiry, we must determine who the "you" are of Matthew 3:11.

Sometimes the pronoun "you" does not include the entirety of the audience addressed. For instance, the apostle Paul wrote to "the church of God which is at Corinth" (1 Corinthians 1:2). In this letter he accused: "Now therefore there is utterly a fault among you, because ye go to law one with another" (1 Corinthians 6:7a) Although, speaking to the entire church, he said "ye go to law," the apostle did not mean that every individual in the church so did. Rather, the "fault" was "among" them.

When John pledged, "he shall baptize you with the Holy Ghost," he did not refer to his entire audience, but to certain individuals among Israel. Even our Pentecostal friends realize this. The Baptizer addressed a group of people he called a "generation of vipers," yet our Pentecostal friends limit the promise of Holy Spirit baptism to "every believer who will ‘tarry,’ ‘ask,’ ‘seek’ and knock.'"

To determine to whom the promise was extended. we must consult other passages which deal with the pledge of Holy Spirit baptism. In Luke 24:49 we find the beloved physician's record of a portion of the Great Commission, which the Lord delivered "to the eleven" (Mark 16:14-16), who were "the apostles whom he had chosen" (Acts 1:2). The Christ commanded:

"And, behold I send the promise of my Father upon vou: but tarry ye in the city of Jerusalem. until ye be endued with power from on high"

Remember four particulars of this verse: the promise was to the lord's chosen apostles, it was

tie promise of the Father, it was to be received in the city (Jerusalem), and the pledge was of '"power from on high."

Now note Acts 1:1-5:

"The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,

"Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:

"To whom also he showed himself alive after his passion hy many infallible proofs, being seen of them forty days, and speaking of things pertaining to the kingdom of God:

"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 he baptized with the Holy Ghost not many days hence."

In this text we find the application of all preceding occurrences of the promise of baptism with the Holy Spirit The promise of John recorded in Matthew 3:11 and the pledge of the Father preserved in Luke 24:49 are one and the same (vv. 4, 5). The promise is "unto the apostles whom he had chosen" (vv 2-4). They, the apostles, were the ones commanded to tarry in Jerusalem in order to "be baptized with the Holy Ghost" (vv 4 5).

The Lord Jesus Christ himself specified to whom John promised baptism with the Holy Ghost. Christ applied the pledge to his own chosen apostles. We dare not attempt to widen the scope of that promise.

Acts 2:1-4 records the fulfillment of the divine pledge.

"And when the day of Pentecost was fully come, they were all with one accord in one place.

"And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting

"And there appeared unto them cloven tongues like as of fire, and it sat upon each of them

"And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance."

Who are "they" of Acts 2:1, "they" who were baptized with the Holy Spirit? The term "they" is a pronoun. To determine to whom a pronoun refers, one must find an antecedent, the noun which identifies the pronoun. The preceding verse declares:

'"and "And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles" (Acts 1:26).

The antecedent of "they in Acts 2:1 is "apostles" in Acts 1:26.

The apostles alone in Acts 2 spoke and performed wonders by the power of the Holy Spirit (Acts 2:7, 14, 37, 42-43).

The apostles were recipients of baptism with the Holy Spirit. This harmonizes perfectly with the fact the apostles were the objects of the promise of Holy Spirit baptism.

This exhausts the New Testament passages which specifically deal with the promise of baptism with the Holy Spirit. Pentecostal people contend, "the Baptism of the Holy Ghost is a needed and promised experience for every believer." But the Lord himself limits the promise to his own "apostles whom he had chosen." I simply inquire, will you believe modern "experiences" and denominational preachers, or will you believe Jesus Christ and his chosen apostles?

We next inquire, Is the baptism with the Holy Spirit a "needed experience for every believer?"

To determine if all believers need Holy Spirit baptism, we must determine the purposes of this immersion. What were the purposes of Holy Spirit baptism?

Jesus promised that some hearing him would not "taste of death, till they have seen the kingdom or God come with power" (Mark 9:1). Not only did Christ pledge the kingdom would come within the life span of some of his audience, he also revealed how they could discern its arrival. It would come "with power."

Just before Jesus' ascension to his Father, when the apostles "were come together" with him (Acts 1:2,6), they asked Christ. "Lord, will thou at this time restore again the kingdom to Israel?" (Acts 1:6). The Master refused to unveil the precise time of the kingdom's establishment (v. 7). However, he pledged, "But ye shall receive power, after that the Holy Ghost is come upon you" (v. 8). This reception of the Holy Spirit was the baptism with the Holy Spirit (vv. 4, 5).

When was the kingdom to come? When the power had come. When would the power come? When the Holy Spirit had come upon the apostles. When did the Holy Spirit come upon the apostles? On the first Pentecost after Jesus' resurrection (Acts 2:1-4). When, then, was the kingdom of God established? Upon the first Pentecost after the Lord's resurrection.

What, therefore, was the purpose of Holy Spirit baptism? To witness the fact the kingdom of God had come.

Since the kingdom has been established, Holy Spirit baptism has fulfilled its purpose and ceased. Another purpose of Holy Spirit baptism. Is demonstrated in Jesus' promise to the apostles:

"but ye shall receive power, after that the Holy Ghost is come upon you" (Acts 1:8).

What power were they to receive?

John chapters thirteen through sixteen records a private conversation between Christ and his apostles (cf. John 13:1-30; Matthew 26:19-21). This conversation occurred immediately following what is commonly called "The Last Supper" (John 13:2) and after Judas had gone out to betray his Lord (John 13:21-30). Except where there Is specific proof otherwise, the promises contained within this context were addressed to the apostles alone.

Jesus pledged to give them "another Comforter that he may abide with you forever" (John 14:15-16). The Holy Spirit as the "Comforter"

("1. one who pleads another's cause before a judge, a pleader, counsel for defense, legal assistant; an advocate.. .. 3. in the widest sense, a helper, succorer, alder, assistant....,'. J.H. Thayer, A Greek-English Lexicon or the New Testament, p. 483)

was never promised to anyone save the Lord's apostles.

What would the "Comforter" do for the apostles? He was to teach them all things and give them infallible memories (John 14:26). He would testify of Christ and help the apostles bear witness to the Lord's claims (John 15:26-27). Further, he was to help them reprove the world of the sin of not believing on Christ, of the righteousness of Jesus' claims and of the judgment of Satan's power. He would guide the apostles into all truth, show them the future and glorify Christ (John 16:7-14).

Anyone who lacks any of these powers cannot claim to have received the baptism with the Holy Spirit. Do you know all spiritual things? Do you have an infallible memory? Can you unerringly foretell the future? If you must reply "no" to any or these queries, you have not been baptized with the Holy Spirit.

The apostles wrote down the knowledge, testimony and truth the Spirit of Truth revealed ( Ephesians 3: 1-6). The New Testament is this written revelation recorded by the apostles. When we study it we have the same knowledge in the mystery of Christ the apostles possessed (Ibid).

Thus being made "perfect, thoroughly furnished unto all good works" (II Timothy 3:16-17), what need have we for something else (cf. James 1:21; Acts 20:32)?

The second purpose of Holy Spirit was to give the power of the Holy Spirit as Comforter to the apostles, that they might teach and write all truth. Those today who claim to have the baptism with the Holy Spirit logically claim these same apostolic powers. They declare themselves to have further revelations from God. They thus proclaim their own lack of faith in the finality and sufficiency of the New Testament.

We will now notice a few scriptural reasons Holy Spirit baptism is not for us today. Only one baptism is in effect today (Ephesians 4:5). Our Pentecostal friends cannot Scripturally practice both water baptism and Holy Spirit baptism. One or the other baptism must go. Which should we receive?

New Testament baptism is a command to be obeyed (Acts 2:38), whereas Holy Spirit baptism was a promise to be received (Acts 1:4-5). One can neither receive a command nor obey a promise. The baptism with the Holy Spirit could not be the one New Testament baptism for us today.

New Testament baptism is administered by men (Matthew 28:19), but baptism with the Spirit was administered directly by Jesus Christ (Matthew 3:11). Holy Spirit baptism is not the one baptism.

New Testament baptism is "in the name of Jesus Christ" (Acts 2:38). The Samaritans had been "baptized in the name of the Lord Jesus," but the Holy Spirit "was fallen upon none of them" (Acts 8: 16). Likewise, after Cornelius had already received the Holy Spirit ( Acts 10:44-45), Peter inquired,

"Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

"And he commanded them to be baptized in the name of the Lord" (Acts 10:47-48a)

Furthermore, the men at Ephesus "were baptized in the name of the Lord Jesus," and then, "when

Paul had laid his hands upon them, the Holy Ghost came upon them" (Acts 19:5-6) These passages demonstrate that the one baptism is different from both Holy Spirit baptism and the reception of the Holy Spirit. Rather, it is water baptism. Since there is only one baptism now in force, and since that baptism is water baptism, Holy Spirit baptism has fulfilled its purposes and ceased.

In Acts chapter 10 we read of a Roman centurion named Cornelius who saw an angel which told him to send for Simon Peter who would preach to him (Acts 10:1-8, 30-33 11:13-14) Subsequently, a vision from God revealed to Peter that he "should not call any man common or unclean" (Acts 10:9-16; 114-10). Peter realized this truth only after the Holy Spirit directed him to go with Cornelius' messengers ( Acts 1017-35 11:12). Simon was led to affirm:

"Of a truth I perceive that God is no respecter of persons;

"But in every' nation he that feareth him, and worketh righteousness, is accepted with him" (Acts 10:34-35)

Thus, Peter preached the word of the Lord in the house of this Gentile soldier (Acts 10:36-43).

"While Peter yet spake these words, the Holy Ghost fell on all them which heard the word" (Acts 10:44).

This reception off the Holy Ghost is designated in Acts 10:45 as "the gift of the Holy Ghost." (cf v. 47)

Many believe that Peter here referred to the baptism of the Holy Spirit and take the position that Cornelius' household received the Holy Spirit baptism just as the apostles did.

If this be true, why were none but the apostles promised Holy Spirit baptism? (Matthew 3:10-12; Luke 24:49; Acts 1:1-5). Why was Cornelius not led into all truth, as were the apostles? (John 14:26) Why did Peter have to instruct him in the way of salvation? (Acts 11:13-14) These questions cannot be successfully resolved by those who believe Cornelius received baptism with the Holy Spirit.

The simple explanation of Acts 10:47 is this: the apostles received the Holy Spirit; Cornelius and his household received the Holy Spirit; thus. Peter declared Cornelius' household had "received the Holy Ghost as well as we." The apostles were baptized in the Holy Spirit to empower them to preach all truth. Cornelius and his household were dependent upon gospel preaching to learn the truth. Both the apostles and Cornelius' household received a miraculous manifestation of the Holy Spirit, for both spoke in tongues (Acts 2:4; 10:46).

In Acts chapter 11 Cephas recounted the events of Acts 10 to Jewish disciples gathered in

Jerusalem. In verses 15-17 he reviewed the Gentiles' reception of the Spirit thus:

"And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.

"Then remembered I the word of the Lord. how that he said, John indeed baptized with water but ye shall be baptized with the Holy Ghost.

"Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?"

Does this passage teach the Gentiles were baptized with the Holy Ghost? In verse fifteen the apostle states two similarities between Acts 2 and Acts 10: in both cases the Holy Spirit fell on people and in both instances the falling was similar in manner without laying on of hands and miraculous. This certainly does not prove Cornelius received Holy Spirit baptism.

In verse sixteen Simon Peter indicated the events of Acts 10 reminded him of the baptism with the Holy Spirit. There were similarities. This does not prove they were identical I once heard a preacher say a certain young lady reminded him of a sorrell filly his father had owned. I did not think he was calling the young woman a horse. Things may have points of similarity without being identical.

In verse seventeen Peter revealed, "God gave them the like gift as he did unto us." The word "like" means "equal" (Thayer, p. 307). Does this mean Cornelius received the baptism of the Holy Spirit just as the apostles did? No, for Peter had already specified the gift he had In mind, the reception of the Holy Spirit ( 10:45-47). The apostles received the Holy Spirit. The Gentiles received the same girt, the Holy Spirit.

Some object, "If the Gentiles received something less than the apostles, i.e., baptism with the Holy Spirit, this would he evidence they were to he second rate citizens of the kingdom." If this be true, then everyone who has failed to receive baptism with the Holy Spirit is a second-rate

citizen. What further proof could one demand that Gentiles were acceptable unto God on an equal basis with Jews than their miraculous reception of the Holy Spirit without human intervention?

Must they also exercise apostolic power?

One final reference to this miracle is found in Acts 15:8-9: Peter reminded the apostles, elders and brethren of the events of Acts 10 by observing:

"And God. which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us"

"And put no difference between us and them, purifying their hearts by faith."

On the day of Pentecost, when God gave the apostles, who were all Jews, the Holy Spirit, he bore witness that his kingdom was being established and that citizens were being accepted upon the terms announced in Acts 2:38: "Repent and he baptized. . : ."

When Cornelius' household received the Holy Spirit, Peter asked, "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" (Acts 10:47)

The reception of the Holy Spirit was conclusive testimony that Gentiles were accepted by God on equal terms with Jews. Thus, when Cephas recounted this event to Jewish Christians, they exclaimed:

"Then hath God also to the Gentiles granted repentance unto life. (Acts 11:18). Also, Peter himself declared that, when God gave the Gentiles the Holy Spirit, he "bare them witness. . .And put no difference between us and them, purifying their hearts by faith" (Acts 15:8-9).

Whether or not the household of Cornelius received the baptism with the Holy Spirit, and I do not believe they did, one conclusion is inescapable. God sent the Spirit upon them for a special purpose that will never be repeated: to demonstrate to Jews his acceptance of Gentiles into the kingdom heaven. Therefore, whatever one might call reception of the Holy Spirit by Cornelius, an would simply call it "the gift of the Holy Ghost" Luke did (Acts 10:47), it has fulfilled its purpose and ceased.

Pentecostal people contend "....that Baptism of the Holy Ghost is a needed a promised experience for every believer. . . . " The New Testament teaches that people today are neither promised nor do they need some such miraculous experience. I do not minimize the power of the Spirit of God, nor do I question that is real and alive. I simply magnify the Spirit revealed word of God, which is "quick, a powerful, and sharper than any two-edged sword (Hebrews 4:12). If you would draw closer to God drink deeply of its life-giving precepts Do not seek fellowship with the Master through some emotion experience unsanctioned by the Lord himself. Dear friend, God's

"divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue" (2 Peter 1:3).