Matthew Page 1 LIBERTY UNIVERSITY

BAPTISM OF THE HOLY SPIRIT: THE INDWELLING OF THE SPIRIT IN PERSPECTIVE

A RESEARCH PAPER SUBMITTED TO PROFESSOR JOHN B. CARTWRIGHT IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR BIBL364

LIBERTY UNIVERSITY ONLINE

BY
MATTHEW SHAWN PAGE

LYNCHBURG, VIRGINIA
JULY

9, 2010

Matthew Page 2 TABLE OF CONTENTS

BIBLIOGRAPHY---------------------------------------------10

Matthew Page 3

Baptism Of The Holy Spirit The Indwelling of the Spirit in Perspective

Introduction The subject of baptism has been an essential topic in Christian Theology for centuries. When the word of baptism comes up in a conversation with many people, they will automatically think of water baptism. The water baptism pre-dates back to an added ritual of Jewish tradition in the Old Testament other than just circumcision. There are several examples in the Bible that give symbolic acts of purification with water. It formed from the basis of ceremonial washings done at the Sea of Solomon1 by Temple priests. The Christian baptism can be seen in the New Testament starting with John the Baptist, Jesus getting baptized, and the apostles baptizing new converts. There is another baptism and it is an eternal one that involves the Holy Spirit to indwell believers that put their faith in Jesus Christ. John the Baptist was the first to prophecy of this baptism. He states, I indeed baptize you with water unto 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.2 Now the water baptism is a symbolic act of obedience where the later is a baptism that the Lord does within believers and placing them in the Body of Christ. Water baptism holds connection with the visible church, and not the invisible, and spiritual baptism holds connection with the invisible church, and not the visible. Spiritual baptism is real and of intrinsic worth, and water baptism is the emblem.3 There are many false doctrines associated with the baptism of the Holy Spirit when one looks at the church today. It is ironic that Christians have debated on this issue throughout the years when Apostle Paul used it to solidify the notion that all believers are united in Christ.
1 2

1 Kings 7:23 NKJV Matthew 3:11 NKJV 3 M. M. Smith, The Mode of Christian Baptism (Nashville, TN: Cumberland Press, 1899), 117.

Matthew Page 4 Holy Spirit in Old and New Testament In the Old Testament, the Holy Spirit temporarily came upon individuals at certain times to grant them supernatural strength, courage, wisdom, revelations, and visions to bring forth His will. This course of the Holy Spirit would be called selective indwelling. This is the major difference in the Holy Spirits role in the Old Testament and the New Testament. The Old Testament illustrates that the Holy Spirit would come upon biblical personas such as David, Saul, Joshua and many of the Judges. It also gives insight that even though the Holy Spirit came upon them did not signify the spiritual condition of the individual. The Spirit in the in the Old Testament would use individuals for a specific mission and depart from that person after it was accomplished. In the New Testament the Holy Spirit only indwells believers and the indwelling is permanent. Apostle Paul makes this clear with the letter he wrote to the Ephesians stating a permanent position in Christ; he says it is a guarantee of our inheritance.4 This indwelling is also known and previously mentioned as the spiritual baptism of the Holy Spirit. Miracle at Pentecost The day of Pentecost was already explained to the Apostles by Jesus before he ascended to Heaven. Jesus said to them, you have heard from Me, for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.5 The Greek word for baptized means to immerse or to dip, but it also implies being identified with someone or something. This would implicate the third person of the Godhead and display something else was coming that they have yet seen. On the day of Pentecost, the Holy Spirit came upon the Apostles and filled them. They began to speak with other tongues, perform miracles, and speak truth in the hearts of men. The

4 5

Ephesians 1:13-14 NKJV. Acts 1:4-5 NKJV.

Matthew Page 5 Holy Spirit fire baptized them and Peter said to them to Repent and be baptized in the name of Jesus Christ for remission of sins, and receive the gift of the Holy Spirit. For the promise is to you.6 Peter explains that Prophet Joel of the Old Testament prophesied that this day would come when he recited it shall come to pass in the last days, says God, I will pour out of My Spirit on all flesh.7 This marked the beginning of the new covenant for the disciples and followers of Jesus Christ. The gift of the Spirit is now the means whereby men enter into locking believers in with the same lineage of blessings as Abraham. This spiritual baptism means believers have been placed in spiritual union with one another in the body of Christ. The new covenant also tears the walls down between the Jews and Gentiles because it connects them together when one accepts the Lord into their life. The Jews will not acknowledge or commend to this theological standpoint unless they have placed their faith in Jesus being the Messiah of the Old Testament. Baptism In Proper Context To give and account of how the Apostles treated the baptism of the Holy Spirit, there are illustrations in the Bible that will give the accurate interpretation. Asa Mahan, in his book The Baptism of the Holy Ghost writes, Hence the apostles, as soon as a sinner was converted, and became a believer in Christ, turned and fixed his eye upon the promise of the Spirit and this as the crowning blessing of divine grace, as the blessing which was to be sought by faith, immediately after justification.8 Mahan explains that there is a promise that gives one the Holy Spirit by the Lords grace immediately after placing his or her faith in Jesus Christ. So after a sinner converts, what work does the Spirit do within him? Paul explains to the Corinthians, For by one spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be
6 7

Acts 2:38-39 NKJV. Joel 2:28-29 NKJV. 8 Asa D. D. Mahan, The Baptism of the Holy Ghost (New York, NY: George Hughes & Co., 1870) 13.

Matthew Page 6 bond or free: and have been all made to drink into one Spirit.9 This verse gives one understanding on what happens after receiving salvation and accepting the gift of the Holy Spirit. Jesus baptizes the saved person into a spiritual body that some call the Universal Church. Dr. Elmer Towns, Theologian and Professor at Liberty University states, The believer is baptized or placed into the body of Christ pictured as the universal church. This spiritual union happens at salvation and is the positional basis by which God deals with him.10 Does this mean that the Holy Spirit will depart from a Christian and he will not be part of the universal church? Are there any implications that one must meet to remain in the Body of Christ? The only requirement to receive this baptism of the Holy Spirit is placing your faith in Jesus Christ. Once a convert comes to know the Lord as Savior, he or she can not be taken out the universal church. Apostle Paul stated to the Romans, if anyone does not have the Spirit of Christ, he does not belong to Christ.11 Paul explained to the Ephesians that this belonging meant being marked with a seal and it guaranteed inheritance until the redemption of those who are Gods possession.12 Before Christ death, He prophesied to his disciples concerning this baptism of the Holy Spirit, Jesus said, I will ask the Father and He will give you another Counselor to be with you forever, the Spirit of Truthfor he lives with you and will be in you.13 These passages of Scripture and many more to supplicate this teaching portrays that once you have accepted the gift of the Holy Spirit it is eternal. False Doctrine Addressed There is a misconception with Acts 8 in the Pentecostal and Catholic denominations. They center their objections on two key points of scripture. The Samaritans believed and were
9

1 Corinthians 12:13 NKJV. Elmer L. Towns, Theology for Today (Belmont, CA: Wadsworth/Thompson Learning, 2002), 654. 11 Romans 8:9 NKJV. 12 Ephesians 1:13-14 NIV. 13 John 14:16-17 NIV.
10

Matthew Page 7 baptized and did not receive the Spirit until some time later. This is not substantial due to the rest of the New Testament not testifying for this view. If they were believers and were baptized (v. 12) in the name of the Lord Jesus (v. 16) they must be called Christians. If they did not receive the Holy Spirit until later, they cannot be called Christians until that time? They will also use verses 4-13 and use it to contradict itself against verses 14-24. The theological language Luke uses in this passage means that the Samaritans became Christians earlier in the passage (v. 12) then showed a manifestation later recorded (v. 14-17). This does not account that the issue of the Holy Spirit had to be shown by spiritual gifts or outward evidence. This is more than likely the reason why there are Pentecostals trying to out-Pentecostalize the other and claim to be more holy than the other on the evidence of spiritual gifts.14 There are many from the charismatic denominations that will state that evidence of a spiritual gift like speaking in tongues is necessary to be saved. Verna M. Linzey claims in her book Spirit Baptism, she says, at Pentecost, there could have been considerable doubt that tongues were intended for perpetual sign...the Gentiles experienced the same sign, and when a group of Ephesians experienced the same sign a few years later, and when many Pentecostals have experienced it during many centuries later, then there seems little doubt that a pattern is established for all Christians.15 She states that there is an unanswerable case made out, if we stand on Scriptures alone, for the doctrine that there is a manifest initial evidence divinely ordained for the baptism in the Holy Spiritthat evidence being speaking in tongues16 These false teachings are mostly backed by taken scriptures out of context. To make the statement that a believer must have a gift of the Spirit to be saved is putting gifts over the gift of the Holy

14 15

James D. G. Dunn, Baptism of the Holy Spirit (Philadelphia, PA: Westminster Press, 1970), 56. Verna M. Linzey, Spirit Baptism (Longwood, FL: Xulon Press, 2008), 45. 16 Ibid., 46.

Matthew Page 8 Spirit, and that gift is called salvation by His grace. There are many gifts of the Spirit and He gives them out at His will. In the book Theology for Today, it gives the different views of Spirit baptism and each of them giving their own interpretation: 1. The Pentecostal or Holiness View sees the baptism of the Spirit as a second work of grace that happens after salvation, whereby the Holy Spirit comes later on in their walk with the Lord. They imply after the 2nd baptism that the person will only live holy and sin no more. They usually identify this point with the manifestation of tongues. 2. The Power-For-Service View sees the baptism of the Holy Spirit as an experience in the believer that endows him for power or sets him apart for service. This is not just a second baptism, but can happen many times in the life of the believer. 3. The Water Baptism View says that baptism of the Holy Spirit happens when a believer is placed into a local church by water baptism. 4. The Actual Body View believes Spirit baptism takes place when believers are placed into Christs body on Calvary and become partakers of His vicarious, substitutionary death (atonement). The Holy Spirit baptism identifies them with His death, burial, and resurrection.17 Conclusion There is a debate on who prophesied the spiritual baptism first. It has been said that there is no reference in the Jewish tradition to the Holy Spirit as the gift of the Messiah. There is wide expectation that the Holy Spirit is and eschatological gift but some say it is not directly
17

Elmer L. Towns, Theology for Today (Belmont, CA: Wadsworth/Thompson Learning, 2002), 654.

Matthew Page 9 connected to the person of the Messiah. Others will say it is unlikely that John made this connection and it must be attributed to the primitive Church.18 With all these questions and deliberations going on in the Body of Christ, no one can deny the spirit that connects our hearts and soul to talk about the nature of who He is and how He operates among us. J. E. MorganWynne writes an article for the Vigiliae Christianae, he explains, By baptizing the believer with the Holy Spirit, God witnesses to His acceptance and ownership of the believer.19 In conclusion, on the subject matter of the baptism of the Holy Spirit, this baptism is a positional baptism and not an experience or feeling that places us in the Bride of Christ.

18

Ernest Best, Spirit-Baptism, Novum Testamentum 4, no. 3 (October 1960): 237. http://www.jstor.org.ezproxy.liberty.edu:2048/stable/1560126? &Search=yes&term=baptism&term=acts&term=spirit&term=holy&list=hide&searchUri=/action/doAdvancedSearc h%3Fq0%3Dacts%26f0%3Dall%26c0%3DAND%26q1%3Dbaptism%2Bholy%2Bspirit%26f1%3Dall %26c1%3DAND%26q2%3D%26f2%3Dall%26c2%3DAND%26q3%3D%26f3%3Dall%26wc%3Don%26Search %3DSearch%26sd%3D%26ed%3D%26la%3D%26jo%3D&item=2&ttl=3553&returnArticleService=showArticle. (accessed July 9, 2010). 19 J. E. Morgan-Wynne, The Holy Spirit and Christian Experience in Justin Martyr, Vigiliae Chistianae 38, no. 2 (June 1984): 173. http://www.jstor.org.ezproxy.liberty.edu:2048/stable/1583062? &Search=yes&term=baptism&term=acts&term=spirit&term=holy&list=hide&searchUri=/action/doAdvancedSearc h%3Fq0%3Dacts%26f0%3Dall%26c0%3DAND%26q1%3Dbaptism%2Bholy%2Bspirit%26f1%3Dall %26c1%3DAND%26q2%3D%26f2%3Dall%26c2%3DAND%26q3%3D%26f3%3Dall%26wc%3Don%26Search %3DSearch%26sd%3D%26ed%3D%26la%3D%26jo%3D&item=23&ttl=3553&returnArticleService=showArticle. (accessed July 10, 2010).

Matthew Page 10 Bibliography Best, Ernest. Spirit-Baptism. Novum Testamentum 4, no. 3 (October 1960): 237. http://www.jstor.org.ezproxy.liberty.edu:2048/stable/1560126? &Search=yes&term=baptism&term=acts&term=spirit&term=holy&list=hide&searchUri =/action/doAdvancedSearch%3Fq0%3Dacts%26f0%3Dall%26c0%3DAND %26q1%3Dbaptism%2Bholy%2Bspirit%26f1%3Dall%26c1%3DAND%26q2%3D %26f2%3Dall%26c2%3DAND%26q3%3D%26f3%3Dall%26wc%3Don%26Search %3DSearch%26sd%3D%26ed%3D%26la%3D%26jo %3D&item=2&ttl=3553&returnArticleService=showArticle (accessed July 10, 2010). Dunn, James D. G., Baptism of the Holy Spirit. Philadelphia, PA: Westminster Press, 1970. Linzey, Verna M., Spirit Baptism. Longwood, FL: Xulon Press, 2008. Mahan, Asa D. D., The Baptism of the Holy Ghost. New York, NY: George Hughes & Co., 1870. Morgan-Wynne, J. E. The Holy Spirit and Christian Experience in Justin Martyr. Vigiliae Chistianae 38, no. 2 (June 1984): 172-177. http://www.jstor.org.ezproxy.liberty.edu:2048/stable/1583062? &Search=yes&term=baptism&term=acts&term=spirit&term=holy&list=hide&searchUri =/action/doAdvancedSearch%3Fq0%3Dacts%26f0%3Dall%26c0%3DAND %26q1%3Dbaptism%2Bholy%2Bspirit%26f1%3Dall%26c1%3DAND%26q2%3D %26f2%3Dall%26c2%3DAND%26q3%3D%26f3%3Dall%26wc%3Don%26Search %3DSearch%26sd%3D%26ed%3D%26la%3D%26jo %3D&item=23&ttl=3553&returnArticleService=showArticle(accessed July 10, 2010). Smith, M. M., The Mode of Christian Baptism. Nashville, TN: Cumberland Press, 1899. Towns, Elmer L., Theology for Today. Belmont, CA: Wadsworth/Thompson Learning, 2002.