What is the Baptism of the Holy Spirit?

A Non-Miraculous Gift We Receive at Baptism

Being "baptized in the Holy Spirit" is mentioned seven times in the New Testament. Four of these references (Mark 1:8, Matthew 3:11, Luke 3:16, John 1:33) are related to John the Baptist's proclamation about the Messiah: "I baptized you with water, but He will baptize you with the Holy Spirit." This statement emphasizes the distinct and superior nature of Jesus' baptism compared to John's water baptism. John the Baptist's announcement highlights the transition from his preparatory role to the Messianic mission of Jesus, who would baptize believers with the Holy Spirit.

Two other references to the baptism in the Holy Spirit (Acts 1:5; 11:16) recall John the Baptist’s statement. In these passages, the apostles reflect on John’s words to explain the Pentecost event and the inclusion of Gentiles into Christianity. Acts 1:5 records Jesus reminding His disciples before His ascension, "For John baptized with water, but in a few days you will be baptized with the Holy Spirit." This promise was fulfilled at Pentecost, signifying the beginning of the church’s mission. Similarly, in Acts 11:16, Peter recounts John’s prophecy when the Holy Spirit descends upon Cornelius and his household, validating the Gentile conversion.

The final mention of this (1 Corinthians 12:13) states, "For in one Spirit we were all baptized into one body..." This verse stresses the unity and universality of the Christian experience of Spirit baptism.

All believers, regardless of background, are incorporated into the body of Christ through the Holy Spirit. This baptism is not about receiving miraculous powers but about the saving work of regeneration, making believers part of the body of Christ.

All seven references to being baptized "in the Holy Spirit" or "in one Spirit" convey a fundamental Christian experience. It is a unifying event for all believers, integrating them into the body of Christ.

The purpose of this baptism is not to confer miraculous abilities but to bring about spiritual regeneration and salvation.

The extraordinary events of Pentecost (Acts 2) and Cornelius's conversion (Acts 10) were exceptions for evidential purposes rather than normal Spirit baptism.

Holy Spirit baptism and water baptism are the same event. Ephesians 4:5 states, "There is one baptism," indicating that both the physical act of water baptism and the spiritual act of Spirit baptism occur simultaneously. As our bodies are baptized in water, our spirits are baptized in the Holy Spirit, marking our full initiation into Christ.

Diving Deeper

The concept of Holy Spirit Baptism (HSB) can be divided into two major categories: as a non-conversion experience and as a conversion experience. Each of these categories reflects different theological perspectives and implications for believers.

A Non-Conversion Experience:

This category views HSB as a distinct event that occurs separately from the initial conversion, often associated with miraculous manifestations. Various Christian traditions interpret this experience differently:

1. Wesleyanism: In this tradition, HSB is considered a second work of grace that follows initial conversion. It is also known as "perfect love" or "Christian perfection." Wesleyans believe in full salvation in two stages: initial justification, which removes guilt, and entire sanctification, where the Holy Spirit delivers the Christian from the power of sin. R. A. Torrey emphasized that a person could be regenerated by the Holy Spirit yet not baptized with the Holy Spirit. The purpose of HSB in this context is to equip Christians for testimony and service. Wesleyan HSB does not involve speaking in tongues or other miraculous gifts.

2. Charismatics/Pentecostals: For these groups, HSB is a post-conversion experience marked by miraculous signs, especially tongue-speaking, which is considered the definitive sign that a person has received HSB.

3. Restoration Movement: This perspective views HSB as a historical event that occurred only twice in the early church and is not expected to happen again. Known as the “two-episode view”, it holds the experiences in Acts 2 and 10 as unique events. In Acts 2, tongues served to confirm the gospel revelation, while in Acts 10, they proved God's inclusion of Gentiles in the plan of redemption. This view involves miraculous powers but adheres to cessationism, the belief that such miracles ceased with the early church.

Problems with the Non-Conversion Experience Viewpoint:

1. Linking HSB to Miraculous Gifts: Should HSB be inherently connected to miraculous gifts? The two-episode view suggests that the main point of Pentecost was the miraculous display of tongues. However, Pentecost is more about the new presence of the Holy Spirit rather than just the miraculous aspect. The Spirit falling on men and causing them to prophesy was not new, as seen in Numbers 11:25 and Acts 2.

2. Multiple Promises Concerning the Holy Spirit: There are various promises concerning the Holy Spirit being fulfilled at Pentecost:

   1. Luke 24:49a / Acts 1:5: HSB (living water, John 4, John 7) is fulfilled in Acts 2:1-3; 2:38-39.

   2. Luke 24:49b / Acts 1:8: These refer to the miraculous gifts described in Acts 2:4-40.

Conversion Experience:

In contrast, this category sees HSB as something that happens to every believer at the moment of conversion, bringing them from an unsaved to a saved state. It is not associated with miraculous activity. Within this category, there are two main viewpoints regarding the relationship between HSB and water baptism (WB):

1. Most Evangelicals view HSB as a purely spiritual action unconnected to WB.

2. Biblical Teaching: This perspective sees HSB as a non-miraculous event for all converts at the moment of WB. Moses Lard articulated this view by saying that WB is the expression of the type of faith God gives the Spirit to.

Acts 2:38 illustrates that baptism in the name of Jesus Christ involves two simultaneous elements: the forgiveness of sins and the reception of the gift of the Holy Spirit. This verse serves as the fulfillment of Old Testament prophecies found in Jeremiah 31:31-34 and Ezekiel 36:24-27.

During baptism, we do not cleanse our sins through our own efforts, enabling us to receive the Spirit afterward. Instead, God removes our sins through the act of baptism and bestows the Holy Spirit upon us. Acts 22:16 reinforces this idea, emphasizing that both the cleansing from sin and the gift of the Spirit are divine works and presents from God.

In essence, forgiveness of sins and the reception of the Holy Spirit are inseparable in baptism.

Conclusion:

Holy Spirit Baptism is a non-miraculous gift offered to sinners during baptism, intended for regeneration and the continued indwelling of the Holy Spirit.