Baptism of Fire
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Foundational Theology.
Foundational Theology.
Introduction
Introduction
Within the holiness movement in the late 19th century, “baptism with Holy Ghost and fire” came to be used by some groups to describe a third experience subsequent to conversion and sanctification. That “third blessing” emphasis is reflected in the names of the Fire-Baptized Holiness Church (now part of the Pentecostal Holiness Church) and the Fire-Baptized Holiness Church of God of the Americas.
In many modern Charismatic Pentecostal circles, the baptism of fire is also seen as a subsequent experience after one is baptized in water and in the Holy Spirit. Often more intense than any previous baptism, its purpose is to purify the heart of man and endue him with more power for the ministry.
My Main Point: I will attempt to make the case that the baptism of the Spirit and the baptism of fire are not separate experiences, but the same. However, a believer can experience multiple baptisms and fillings of the Holy Spirit. The “fire” element is likened to the purifying nature of the work of the Spirit in our minds and hearts. It burns up the sin and darkness in our lives and causes us to be more like Jesus.
One or Multiple Baptisms?
One or Multiple Baptisms?
In the Christian faith, there are many different kinds of baptisms. The writer of Hebrews writes:
Wherefore leaving the doctrine of the first principles of Christ, let us press on unto perfection; not laying again a foundation of repentance from dead works, and of faith toward God, of the teaching of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
One of the foundational doctrines of the church was the teaching of baptisms (plural). That’s because there were several kinds, such as:
Baptism in Water (by John the Baptist)
Baptism in Water (in the name of Jesus)
Baptism in the Spirit and fire
Also, these baptisms could happen multiple times, hence the plurality of the word (especially that of the Spirit and fire).
Church Fathers and the Baptism of Fire
Church Fathers and the Baptism of Fire
NOTE: These following quotations of Pseudo-Chrysostom, Hilary, and Jerome are taken from a book titled, “Catena Aurea, commentary on the four Gospels; collected out of the works of the Fathers” by Thomas Aquinas.
View #1: A Baptism of Tribulation
Pseudo-Chrysostom: And as Christ is Judge, He baptizes in fire, i.e. temptation; mere man cannot baptize in fire. He alone is free to tempt, who is strong to reward. This baptism of tribulation burns up the flesh that it does not generate lust, for the flesh does not fear spiritual punishment, but only such as is carnal. The Lord therefore sends carnal tribulation on his servants, that the flesh fearing its own pains, may not lust after evil. See then how the Spirit drives away lust, and suffers it not to prevail, and the fire burns up its very roots.
Jerome: …Or, we are baptized now with the Spirit, hereafter with fire; as the Apostle speaks, “Fire shall try every man’s work, of what sort it is.” [1 Cor 3:13]
[NOTE: The fire spoken of here in the second part by Jerome is the fire of trials that comes upon the believer in life]
View #2: A Baptism of Fire that Purifies the Believer
Hilary: He marks the time of our salvation and judgment in the Lord; those who are baptized in the Holy Ghost it remains that they be consummated by the fire of judgment.
Jerome: …The Holy Ghost Himself is a fire, as we learn from the Acts, when there sat as it were fire on the tongues of the believers; and thus the word of the Lord was fulfilled who said, “I am come to send fire on the earth, I will that it burn.” [Luke 12:49]
Ambrose: “The Spirit is designated Fire by Isaiah, a figure of which Fire was seen in the bush by Moses, in the tongues of fire, and in Gideon’s pitchers. And the Godhead of the same Spirit cannot be denied, since His operation is the same as that of the Father and of the Son, and He is also called the light and fire of the Lord’s countenance…” (Exameron: Chapter 14).
NOTE: Ambrose taught that the fire was a picture of the indwelling Holy Spirit, purifying the believers heart and mind.
Ambrose: “What else can this mean — namely, that fire became water and water called forth fire — but that spiritual grace burns out our sins through fire, and through water cleanses them? For sin is washed away and it is burnt away. Wherefore the Apostle says: The fire shall try every man's work of what sort it is. 1 Corinthians 3:13 And further on: If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. 1 Corinthians 3:15
This, then, we have stated, so as to prove that sins are burnt out by means of fire. We know now that this is in truth the sacred fire which then, as a type of the future remission of sins, came down upon the sacrifice” (On the Duties of the Clergy; Chapter 18: 103-104)
Gregory of Nyssa (Universalist) extended the concept of the "baptism of fire" to include the eventual purification of all souls. He suggested that even those who have not received baptism in this life would undergo purification by fire in the afterlife, leading to their eventual reconciliation with God. Gregory's view reflects a belief in the restorative nature of God's judgment.
View #3: The Baptism of Fire that Purifies the Righteous and Judges the Wicked on the Last Day
Lactantius: The same divine fire, therefore, with one and the same force and power, will both burn the wicked and will form them again, and will replace as much as it shall consume of their bodies, and will supply itself with eternal nourishment…
NOTE: Lactantius also taught that the righteous will also pass through the fire after death, but they will have something in them given by God that will repel the flames.
Tertullian interpreted the "baptism of fire" as a form of judgment that distinguishes the righteous from the wicked. He associated this fire with the final judgment, where the works of individuals are tested and purified. For Tertullian, this fire serves to cleanse the believer, preparing them for eternal life with God.
John the Baptist and Jesus’s Teaching
John the Baptist and Jesus’s Teaching
John the Baptist
The phrase “baptism of fire” was coined by John the Baptist. John was looking for the coming of One who would “baptize in Spirit and fire” (Mt 3:11; Lk 3:16).
“I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.
John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire.
The context makes clear that fire in that phrase denotes judgment, a judgment that would presumably do two things:
Purify the righteous (cf. Is 4:4; Mal 3:2, 3)
Destroy the wicked (Mal 4:1; Mt 3:10, 12)
Purifying Fire
Fire by nature, and all throughout the Old Testament, is used to purify things and people. It disinfects what it touches and removes impurities deep in metal.
when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning.
But who can endure the day of his coming? And who will be able to stand when he appears? For he will be like a refiner’s fire and like launderer’s bleach. He will be like a refiner and purifier of silver; he will purify the sons of Levi and refine them like gold and silver. Then they will present offerings to the Lord in righteousness.
In short, the baptism of fire refines, cleans, and purifies the individual that receives it. It is a fire of judgement, but its God judging all the evil in your mind and heart. He burns it up and creates in you a pure heart that can see God.
Destruction of the Wicked
Fire by nature and throughout the Old and New Testament destroys all that is flammable. God has promised to cleanse all of creation from its wickedness, which includes wicked people.
“For look, the day is coming, burning like a furnace, when all the arrogant and everyone who commits wickedness will become stubble. The coming day will consume them,” says the Lord of Armies, “not leaving them root or branches. But for you who fear my name, the sun of righteousness will rise with healing in its wings, and you will go out and playfully jump like calves from the stall.
Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.
“I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.”
And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.
[See also 2 Peter 3:7-12]
John the Baptist’s Eschatology
John clearly held to a two-part Jewish eschatology, which simply put saw present history in two time frames: the age of oppression by Israel’s enemies and the age of deliverance by a Messianic military leader, where Israel will reign and all the nations will either be killed or become their slaves.
God confirmed to John that Jesus of Nazareth was in fact the Messiah, so John fully expected Him to rise to power, begin to destroy the Romans, and lift the Jews to rule and reign. He would baptize God’s righteous people with the Holy Spirit, but God’s enemies with destructive fire. Instead, Jesus was healing the servants of Roman Centurions and spending time with tax collectors, prostitutes, and sinners! No wonder he began to doubt whether Jesus was the Messiah.
Jesus’s Eschatology
So why was Jesus loving the enemies of the Jews? Why was He healing their sick and sharing the message of salvation with them? Why did He not destroy them and work towards exalting the Jewish nation? It is because He held to a three part eschatology, which was:
The inauguration of God's kingdom through his first coming
Its continuation through the Church
Its consummation at his second coming.
For Jesus, the true enemies were not the Romans or the Gentile nations, it was the demonic powers in the heavenlies as well as sin and death. He would purchase our freedom from the demonic powers and sin and death instantly, but this freedom will grow until it fills all creation. Then, Jesus will return and usher in the golden age of peace, bringing the church’s work to completion.
Jesus seemed to echo the Baptist’s conviction that a fiery purification was necessary:
For everyone will be salted with fire.
“I came to cast fire on the earth, and would that it were already kindled!
This fire will purify the righteous throughout the age of the church and will destroy the wicked on the final day of judgement.
Quick Summary
John the Baptist saw the baptism of fire as primarily God’s judgement against Israel’s enemies. The Messiah will destroy them and exalt God’s faithful people, baptized in the Holy Spirit, to rule and reign in the world.
However, Jesus taught that the baptism of the Spirit and fire was available to all people; Jews and Gentiles. The baptism of the Spirit brings us into greater union with God, the baptism of fire purifies our minds and hearts.
This “baptize in fire” thus probably denoted the purifying judgment which would bring in the new age as well as bring individuals into the new age.
This fire also is against all demonic powers, sin, and death now, and it purifies the cosmos until Christ returns, where there will be a final purging of all creation and all wickedness will be destroyed; including wicked people.
Other Mentions of the Baptism of Fire
There is no further biblical reference specifically to baptism of fire (except for one). Mark and John abbreviate the Baptist’s preaching by omitting all mention of judgment.
And he preached, saying, “After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie. I have baptized you with water, but he will baptize you with the Holy Spirit.”
And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’
All other instances (besides the day of Pentecost) just speak of being baptized in the Holy Spirit alone, no fire is mentioned or depicted.
Acts 2: The Day of Pentecost
When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.
And all were amazed and perplexed, saying to one another, “What does this mean?” But others mocking said, “They are filled with new wine.”
The Day of Pentecost is the only time where we see a group of individuals baptized/filled in the Holy Spirit, and fire was involved.
Also, there seems to be a deliberate agenda from Luke to show that the baptism of fire was not just for the wicked in a future date, but for the believer too; purposely countering John the Baptists teaching. The rushing wind here in the upper room is likened to the rushing wind that separates the chaff from the wheat on a threshing floor (Job 21:18, Ps. 1:4, 35:5, Is. 29:5, 41:16), and the fire that rested on their heads signified John’s supposed baptism of fire. The big caveat is that both the wind and the fire fall on 120 righteous believers, not the wicked.
What chaff was the wind blowing away? Their old nature, old ways, stoney hearts. What was the fire purifying? The believers minds and hearts. What was the fire destroying? The powerful grip of the demonic powers, sin, and death.
Isaiah 29’s Influence on the Acts 2 Day of Pentecost
Isaiah 29’s Influence on the Acts 2 Day of Pentecost
I believe part of what Luke was doing was playing off a famous Old Testament passage (Isaiah 29).
Isaiah 29 is composed of several parts:
Israel’s pride and deviation from the path (v. 1)
Yahweh’s judgement of Israel (v. 2-4)
Israel’s sudden deliverance from her enemies (v. 5-6).
Israel’s enemies will be kept from conquering her (v. 7-8).
Israel will be blind to what took place and what will take place (v. 9-12).
Yahweh will work signs and wonders in Israel’s midst (v. 13-14).
Restoration will begin to take place in all creation. The land will heal and the blind/deaf will be healed (v. 17-21).
Revival will break out with the Israelites again (v. 22-24).
All of these points can be seen throughout church history.
Israel strayed from God’s path
Yahweh judged Israel by letting her be ruled by both human and demonic powers.
Israel was suddenly delivered by her true enemies; demonic powers, sin, and death.
Demonic powers are not able to prevail against the church.
Israel is blind to the truth of the gospel.
Yahweh is working signs and wonders in their midst through His church in the name of Jesus.
Restoration is taking place as the Kingdom of God is being advanced. Justice is healing the land and the minds and bodies of human beings.
Israel will eventually be healed of their own spiritual blindness and mass revival will take place before the return of Christ.
A Change in Enemies
The question is, according to point three, what enemies was Israel suddenly delivered from on the Day of Pentecost? Rome was still ruling Israel after the day of Pentecost, and eventually Rome completely destroyed Jerusalem in AD 70, still ruling for hundreds of years afterwards.
The enemies that were spoken of was not Rome or any other Gentile nation, it was the demonic powers, sin, and death. These enemies were truly conquered through the vicarious finished work of Jesus Christ. The baptism of the Spirit in Acts 2 was the climax of the gospel message.
Summary
Luke, the writer of the gospel that bears his name and Acts, writes the account of the Day of Pentecost in Acts 2 to purposely contrast John the Baptists teaching in Luke 3 and to parallel Isaiah 29. He communicates that the baptism of the Spirit and fire that John spoke of is being fulfilled first in the church. The demonic powers have been defeated, sin and death has been conquered, and that victory is being exercised through the baptism of the Spirit and fire. Even though Israel watches this happen, some are blinded and remain ignorant to what God is doing. Yet there will come a day where their eyes will open as well.
Believers should pray for fresh baptisms of the Holy Spirit and fire. We should ask for the purifying work of the Spirit in our hearts and minds, to make us more like Jesus Christ. Let Him burn up the sin and death, repel the darkness, and break the grip of demonic powers in your life.
There is a judgement of fire where the wicked will be destroyed and all creation will be purified, but that will not take place until the last day, as spoken of by 2 Peter, Jude, and Revelation.
More Evidence for Multiple Baptisms of the Spirit and Fire
More Evidence for Multiple Baptisms of the Spirit and Fire
For Luke, the baptism of the Spirit, the filling of the Spirit, receiving the Spirit, and the Spirit falling upon/being poured out were all synonymous, freely using the terms interchangeably.
for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”
And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.
Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders,
And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness, while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.” And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness.
But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God.
Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who came down and prayed for them that they might receive the Holy Spirit, for he had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid their hands on them and they received the Holy Spirit. Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, “Give me this power also, so that anyone on whom I lay my hands may receive the Holy Spirit.”
So Ananias departed and entered the house. And laying his hands on him he said, “Brother Saul, the Lord Jesus who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.”
While Peter was still saying these things, the Holy Spirit fell on all who heard the word. And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. For they were hearing them speaking in tongues and extolling God. Then Peter declared, “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?” And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days.
And it happened that while Apollos was at Corinth, Paul passed through the inland country and came to Ephesus. There he found some disciples. And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have not even heard that there is a Holy Spirit.” And he said, “Into what then were you baptized?” They said, “Into John’s baptism.” And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” On hearing this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands on them, the Holy Spirit came on them, and they began speaking in tongues and prophesying. There were about twelve men in all.
Although there is an initial baptism and filling, where we receive the Spirit and He does His initial purifying work and we become joined to the Divine nature, there is a progressive baptism and filling as well.
To be full of the Spirit is to be completely under the influence of the Spirit. Often times we begin to stray from His wonderful influence, so there is a need to be continuously filled and refreshed by the Spirit (Eph. 5:18).
It seems as though the Christian life is a journey from one degree of surrender to another. As we mature, we yield to the Spirits work, and we become more and more filled and baptized with the Divine nature. The more we are empty of ourselves, the more we are filled with Him.
To cry out for a greater baptism and filling is to cry out for less of ourselves and more of His divine nature and power. We are crying out for a purer heart, less distraction, more awareness of His presence and voice, more of His power. We desire His love to permeate our being and flow through our lives.
It is directly connected to our level of surrender.
