Spirit Burns - Pentecostal Acts, Part Five

Christ had died. He later appeared to his disciples and told them they were to wait in Jerusalem for the baptism of the Spirit. At Pentecost, the Spirit came. What happened that day continues to affect the church. This is especially seen in the issue of Spirit baptism. As we continue our study, we will examine the passages in Acts that speak of or imply Spirit baptism.

1.) Narrative Hermeneutics

Experientialists rely heavily on the narrative passages in the book of Acts. With this reliance, the question must be asked: do historical narratives function as precedents for the church.

A general principle for hermeneutics is that unless Scripture explicitly tell us we must do something, what is only narrated or described does not function in a normative (obligatory) way – unless it can be demonstrated on other grounds that the author intended it to function in this way (Fee and Stuart, 119). This is important because narrative passages should never be used to interpret explicit doctrinal passages or be used for doctrine. Almost exclusively, narrative passages should be used to illustrate or apply truth not to reveal it.

In Acts, we find that Luke’s intent was to show how the church emerged as a chiefly Gentile, worldwide phenomenon from its origins as a Jerusalem-based, Judaism-oriented sect of Jewish believers, and how the Holy Spirit was directly responsible for this phenomenon of universal salvation based on grace alone (Fee and Stuart, 120).

2.) Explicit Passages

There are two passages that refer exclusively to Spirit baptism in the book of Acts.

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 be baptized with the Holy Ghost not many days hence. (Act 1:4-5)

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. (Act 11:15-16)

These passages clearly refer back to John’s prophecy. What is unique in these passages is that we find that believers were the ones that would be Spirit baptized.

The disciples had already been regenerated because they had believed the revelation they had received and feared God (Erickson, 895). These people were the last of the Old Testament believers, and this Spirit baptism was to transition them into New Testament Christians. Pentecost marked the transition between the Old Covenant work of the Holy Spirit and His New Covenant work and ministry (Grudem, 770). This resulted with the disciples experiencing the change from the Old Covenant less-powerful ministry of the Holy Spirit in their lives to a more-powerful New Covenant experience of the Holy Spirit working in them.

Thus, Pentecost was a day of extraordinary change. Whatever happened when the Holy Spirit fell it resulted in great spiritual power for the disciples.

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. (Act 2:2-4)

It is interesting to note here that Luke uses the phrase “filled with the Holy Ghost” in the context with tongues. Unless one tries to force baptism and filling as interchangeable, one should come to the conclusion that the baptism of the Spirit was omitted intentionally so as to not confuse it as the cause of the disciples’ speaking in tongues.

Though Pentecost was a great day, some would attach significance to it in ways the Bible does not. A common mistake is to equate the effects of the gift of the Spirit, namely tongues, with Spirit baptism. What is forgotten is that on the day of Pentecost many ministries of the Holy Spirit began simultaneously. Spirit baptism, filling of the Spirit, sealing of the Spirit, indwelling of the Spirit, and spiritual gifts bestowed by the Spirit are all ministries that appeared for the first time at Pentecost. Therefore, it is incorrect to link any of these ministries with the gift of tongues. Walvoord states that the fact that there was evidence of an outward sign of the baptizing work of the Spirit does not equate that evidence with Spirit baptism (144).

3.) Implied Passages?

But what about the events where the Samaritans, Gentiles, and disciples of John received the gift of the Holy Spirit? It would seem that in the case of the Samaritans that Spirit baptism came after conversion.

Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost. (Act 8:15-17)

Walvoord presents an easy explanation for the Samaritan instance. He points out that while the delay of the normal indwelling of the Spirit until the arrival of Peter is difficult to accept it must be admitted (153). He notes though that this phenomenon was never repeated in the book of Acts. It has been previously discussed these early chapters are transitional so it was important that the receiving of the Spirit by the Samaritans be closely identified with the apostles themselves.

In Acts 10, we find the entrance of Gentiles into the church. While it is often debated whether Cornelius was regenerated or not, it is really inconsequential because if he was then he needed to undergo the same transformation that the apostles and Samaritans experienced. Thus, Peter, the one who had been given the keys to the kingdom, had one last group to bring in. So he went to Joppa and introduced these Gentiles to the gift of the Holy Ghost.

Regarding Acts 19, these disciples were baptized by John but had not received the truth of Christ and therefore could not have the Holy Spirit indwelling them. If regenerated, they were neither baptized, indwelt, sealed, nor filled with the Spirit (Unger, 73). They were disciple of John the Baptist but not of Christ. Therefore, they needed to accept Christ as Savior and receive the gift of the Holy Ghost.

Even though the book of Acts sheds more light upon the doctrine of Spirit baptism, there is still not sufficient evidence to discern what Spirit baptism truly entails. It clearly has importance with the advent of the Spirit and the beginning of the church but its unique role remains to be seen.

Bibliography

Fee, Gordon D. and Douglas Stuart. How to Read the Bible for All Its Worth. 3rd ed. Grand Rapids, MI: Zondervan, 2003

Erickson, Millard J. Christian Theology. 2nd ed. Grand Rapids, MI: Baker Books, 1957

Grudem, Wayne. Systematic Theology. Grand Rapids, MI: Zondervan, 1994

Unger, Merrill F. The Baptizing Work of the Holy Spirit. Wheaton, IL: Van Kampen Press, 1953

Walvoord, John J. The Holy Spirit. 3rd ed. Findlay, OH: Dunham Publishing, 1958.

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