Baptism of the Spirit
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Baptism of the Spirit
Baptism of the Spirit
“Baptism of the Spirit” is an exclusively New Testament term occurring only but 7 times. However it is something that was prophisized about in the old testament specifically Peter references Joes 2:28-29
The Lord Will Pour Out His Spirit
The Lord Will Pour Out His Spirit
that I will pour out my Spirit on all flesh;
28 “And it shall come to pass afterward,
English Standard Version Chapter 2
The LORD Will Pour Out His Spirit
28 “And it shall come to pass afterward,
that I will pour out my Spirit on all flesh;
your sons and your daughters shall prophesy,
your old men shall dream dreams,
and your young men shall see visions.
29 Even on the male and female servants
in those days I will pour out my Spirit.
your sons and your daughters shall prophesy,
that I will pour out my Spirit on all flesh;
your old men shall dream dreams,
your sons and your daughters shall prophesy,
and your young men shall see visions.
your old men shall dream dreams,
and your young men shall see visions.
English Standard Version Chapter 1
8 I have baptized you with water, but he will baptize you with the Holy Spirit.”
The Baptism of Jesus
29 Even on the male and female servants
29 Even on the male and female servants
in those days I will pour out my Spirit.
in those days I will pour out my Spirit.
English Standard Version Chapter 1
8 I have baptized you with water, but he will baptize you with the Holy Spirit.”
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), .
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Joe 2:28–29.
John the Baptist, who was the last prophet of the old order says this of Jesus
“8 I have baptized you with water, but he will baptize you with the Holy Spirit.”
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), .”
John was called “the baptist” and his baptism was one of repentance. Jesus is also a baptist but unlike Johns baptism of repentance, Jesus’ baptism is of the Holy Spirit.
English Standard Version Chapter 1
33 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.
English Standard Version Chapter 1
29 The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!
From these two verses we see that Jesus has two aspects of his ministry — a removal and a bestowal. He is the one who removes our sins but it is also he who baptizes us with the Holy Spirit.
English Standard Version Chapter 36
25 I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26 And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. 27 And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.
English Standard Version Chapter 31
The New Covenant
31 “Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. 33 For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. 34 And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.”
This New covenant has two components two it:
1. We will be cleaned from our unrighteousness. “ I will sprinkle you clean” () “I will fogive their iniquity and I will remember their sin no more” ()
2. God will give us a new spirit () “pour out his spirit on all flesh” () “I will put my law within them and I will write it on their hearts” ( )
Thus, Jesus fulfills the new covenant.
The gift of the spirit, the promise of the spirit, the baptism of the spirit and the outpouring of the Spirit are all synonyms. “We could sum it up by saying that these penitent believers received the gift of the holy spirit which God promised before the Day of Pentecost, and were thus baptized with the Spirit whom God poured out on the Day of Pentecost”
The Holy Spirit regenerates us, indwells us, liberates us and transforms us.
English Standard Version Chapter 2
17 “ ‘And in the last days it shall be, God declares,
that I will pour out my Spirit on all flesh,
and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams;
18 even on my male servants and female servants
in those days I will pour out my Spirit, and they shall prophesy.
English Standard Version Chapter 2
And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39 For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” 40 And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.” 41 So those who received his word were baptized, and there were added that day about three thousand souls.
This is a quote from Joel that Peter cites on the day of pentecost. It is clear that this promise is for all who Repent and believe in the name of Jesus Christ.
The 3000 men who repented and believed were not said to have experienced the same miraculous phenomena as the 120 in the upper room. What is normative is not the miraculous phenomena but rather that everone whom god calls and who respond in penitent faith receive both forgiveness and the Holy Spirit.
2 Passages where people become believers without receiving the Holy Spirit
2 Passages where people become believers without receiving the Holy Spirit
John was called “the baptist” and his baptism was one of repentance, and it is interesting to note that the same words
Philip went down to the city of Samaria and proclaimed to them the Christ. And the crowds with one accord paid attention to what was being said by Philip, when they heard him and saw the signs that he did. For unclean spirits, crying out with a loud voice, came out of many who had them, and many who were paralyzed or lame were healed. So there was much joy in that city.
But there was a man named Simon, who had previously practiced magic in the city and amazed the people of Samaria, saying that he himself was somebody great. They all paid attention to him, from the least to the greatest, saying, “This man is the power of God that is called Great.” And they paid attention to him because for a long time he had amazed them with his magic. But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. Even Simon himself believed, and after being baptized he continued with Philip. And seeing signs and great miracles performed, he was amazed.
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.
Acts
Stott argues that the reason that the apostles were sent down to Samaria is due to the bitter rivalry between the jews and the Samaritans. I suppose his point is that God decided to make a statement in regards to the Samaritans. God anticipated that many would doubt whether the samaritans really are part of Gods people so the apostles went down and laid hands on the Samaritans and they were filled with the Holy Spirit. Now, Stott in my estimation over emphisizes the point that “something suspicious” was up when the Apostles are sent to inspect Phillips work. However, I think that is unconvincing because the text states that the Apostles didnt come to inspect Phillips work but rather they came because they heard the Holy Spirit did not come upon the Samaritans. The fact that they received such news “that the Holy Spirit did not fall upon the Samaritans” raises a question namely, how would they know whether or not the Holy Spirit fell upon them if their wasnt some corresponding outward sign. For instance, I believe I have the Holy Spirit by faith and not by sight — at least not by seeing some initial evidence.
“The most probable answer is not just that this was the first time the gospel had been preached outside Jerusalem (verses 1, 4), but that these converts were Samaritans. This is certainly the importance of the story in Luke’s account of the unfolding Christian mission. He is describing how Jesus’ pre-Pentecost command came to be fulfilled: ‘you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth’ (1:8).”
“Is it not reasonable to suppose that it was precisely in order to avoid the development of such a situation that God deliberately withheld the gift of his Spirit from the Samaritan believers (or at least outward evidence of the gift) until two of the leading apostles came down to investigate and, by the laying on of their hands, acknowledged and confirmed the genuineness of the Samaritans’ conversion? No other explanation of the Samaritan story (a) brings it into harmony with the apostles’ general teaching, from which it deviates, and (b) at the same time sets it in its historical context.”
The most probable answer is not just that this was the first time the gospel had been preached outside Jerusalem (verses 1, 4), but that these converts were Samaritans. This is certainly the importance of the story in Luke’s account of the unfolding Christian mission. He is describing how Jesus’ pre-Pentecost command came to be fulfilled: ‘you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth’ (1:8).
Is it not reasonable to suppose that it was precisely in order to avoid the development of such a situation that God deliberately withheld the gift of his Spirit from the Samaritan believers (or at least outward evidence of the gift) until two of the leading apostles came down to investigate and, by the laying on of their hands, acknowledged and confirmed the genuineness of the Samaritans’ conversion? No other explanation of the Samaritan story (a) brings it into harmony with the apostles’ general teaching, from which it deviates, and (b) at the same time sets it in its historical context.
What seems to me to be the stronger case that Stott makes is that the narrative can not be instructive more than the clear teaching of the apostles. Stotts point is to say that the preaching of the gospel to the Samaritans and their failure to receive the Holy Spirit is more an exception to the case
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.
Acts
This exception is easy to explain. It is simply because they were baptized in John Baptism but not into Jesus’ baptism.
The 7 Uses of “Baptism with the Spirit”
The 7 Uses of “Baptism with the Spirit”
The first 4 uses are found in John The Baptists descriptive prophecy of the ministry of Jesus “He will baptize with the Holy Spirit”
“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.
I have baptized you with water, but he will baptize you with the Holy Spirit.”
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.
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.’
The 5th use of “Baptism with the Spirit” is when Jesus himself quotes Johns Prophecy in which he applies it to Pentecost,
for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”
The 6th use is when Peter quotes Jesus’ quote of Johns prophecy in which he applies it to Cornelius
As I began to speak, the Holy Spirit fell on them just as on us at the beginning. And I remembered the word of the Lord, how he said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’
And I remembered the word of the Lord, how he said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’
The 7th use is found in the Pauline letter to the Corinthians
For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.
“What is immediately striking about this verse is the emphatic repetition of the word ‘all’ (‘all baptized’, ‘all … made to drink’) and the similarly emphatic repetition of the word ‘one’ (‘by one Spirit’, ‘into one body’, ‘of one Spirit’) with which it is deliberately contrasted. This is in keeping with the context. What the apostle is doing in is to emphasize at the beginning of the chapter the unity of the Spirit, the giver of spiritual gifts, before he goes on in the second half of the chapter to unfold the diversity of the gifts themselves. He is underlining our common experience as Christian believers of the Holy Spirit. This is the difference between ‘the gift of the Spirit’ (meaning the Holy Spirit himself) and ‘the gifts of the Spirit’ (meaning the spiritual gifts which he distributes).” — John Stott Baptism and Fullness
“His climax comes in verse 13: ‘For by one Spirit we were all baptized into one body … and all were made to drink of one Spirit.’ So the baptism of the Spirit in this verse, far from being a dividing factor (some have it, others have not), is the great uniting factor (an experience we have all had). It is, in fact, the means of entry into the body of Christ.” — John Stott Baptism and Fullness
There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.
There is one body and one Spirit—just as you were called to the one hope that belongs to your call—
“The oneness of the body is created by the oneness of the Spirit, which is exactly what Paul implies in : ‘There is one body and one Spirit.’ It is difficult, then, to resist the conclusion that the baptism of the Spirit is not a second and subsequent experience enjoyed by some Christians, but the initial experience enjoyed by all. — John Stott Baptism and Fullness
His climax comes in verse 13: ‘For by one Spirit we were all baptized into one body … and all were made to drink of one Spirit.’ So the baptism of the Spirit in this verse, far from being a dividing factor (some have it, others have not), is the great uniting factor (an experience we have all had). It is, in fact, the means of entry into the body of Christ.
“The oneness of the body is created by the oneness of the Spirit, which is exactly what Paul implies in : ‘There is one body and one Spirit.’ It is difficult, then, to resist the conclusion that the baptism of the Spirit is not a second and subsequent experience enjoyed by some Christians, but the initial experience enjoyed by all.
Objections to uses of Baptism of the Spirit
Objections to uses of Baptism of the Spirit
“Some do not accept this conclusion, however, but draw a subtle exegetical distinction. They argue that, while the other six verses refer to a baptism by Jesus Christ in or with the Holy Spirit, the seventh verse () refers to a baptism by the Holy Spirit into the body of Christ, and is therefore something quite different. ‘The Holy Spirit has indeed baptized us all into the body of Christ,’ they say, ‘but this does not prove that Christ has baptized us all with the Holy Spirit.’ To me this is an example of special pleading. The Greek expression is precisely the same in all its seven occurrences,8 and therefore a priori, as a sound principle of interpretation, it should be taken to refer to the same baptism experience in each verse. The burden of proof rests with those who deny it.”
Some do not accept this conclusion, however, but draw a subtle exegetical distinction. They argue that, while the other six verses refer to a baptism by Jesus Christ in or with the Holy Spirit, the seventh verse () refers to a baptism by the Holy Spirit into the body of Christ, and is therefore something quite different. ‘The Holy Spirit has indeed baptized us all into the body of Christ,’ they say, ‘but this does not prove that Christ has baptized us all with the Holy Spirit.’ To me this is an example of special pleading. The Greek expression is precisely the same in all its seven occurrences,8 and therefore a priori, as a sound principle of interpretation, it should be taken to refer to the same baptism experience in each verse. The burden of proof rests with those who deny it.” — John Stott Baptism and Fullness
THE 4 PARTS OF BAPTISM
THE 4 PARTS OF BAPTISM
The Subject — the Baptizer
The Object - the Baptized
The object --
The Element (the en) with which one is being baptized in — Water | HOLY SPIRIT
The INTO (The EIS) - Johns Baptism (en) water (eis) Repentance | Christian Baptism (en) water (eis) the father son and the holy spirit, Baptized into the death and resurrection of Jesus |
The INTO (The EIS) - Johns Baptism (en) water (eis) Repentance | Christian Baptism (en) water (eis) the father son and the holy spirit, Baptized into the death and resurrection of Jesus | Baptism of the Holy Spirit (en) (holy spirit) (eis) into the one body of Christ
Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of 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.
On hearing this, they were baptized in the name of the Lord Jesus.
19:5
Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
So in the case of the Baptism of the Holy Spirit. The subject or the baptizer is Jesus Christ, the object is the individual believer who repents and believes in Jesus Christ, the Element (the en) is the Holy Spirit, the Into (EIS) is the one body of Christ.