The Baptism in the Holy Spirit
Jan 4, 2014 23:32:22 GMT
Post by Colossians on Jan 4, 2014 23:32:22 GMT
This material is for the teaching of the Body of Christ, however the author reserves copyright over it.
_______________________________
THE BAPTISM IN THE HOLY SPIRIT
First things first: the Baptism into Christ
The Baptism into Christ consists of the baptising of one into Christ by the Holy Spirit.
So:
"For by one Spirit are we all baptised into one body" 1 Cor 12:13.
It is a spiritual event which consists of one’s becoming dead to one’s old self, and it is this spiritual event which baptism in water represents.
And it is to such spiritual event which Paul refers when he declares:
"One Lord, one faith, one baptism" Eph 4:5.
So by "baptism into Christ" we are not speaking about baptism in water, but rather, that which baptism in water represents: we are speaking of the spiritual event which consists of the death of one’s (former) autonomy before God. And so given that autonomy before God is itself death, we are in fact speaking of the death of death.
It is therefore the case that, given that (the abstract that is) death is of necessity never realised (not understood to be death) by those who are in it (else death were no more death), one’s being baptised into Christ by the Holy Spirit is (also) that which is never realised by those who are in it. For if death cannot be realised by those who are in it, then neither also the death of death; rather, such is simply retrospectively deduced by virtue of the (resurrection) experience which consists of a personal relationship with Jesus Christ: “I am alive now, therefore my death must have died”.
Baptism then is the retrospective aspect of salvation, and being born again the prospective aspect.
Which brings us to the point to which we have been heading in this first section of this work: just as being born again is the result of the indwelling Holy Spirit (for “no man can say that Jesus is the Lord, but by the Holy Ghost” (1 Cor 12:3)), so too is baptism into Christ: the each simply constitutes the one-and-only ‘other’ aspect of the exact same event.
The Baptism in the Holy Spirit
In contrast to the baptising of one into Christ by the Holy Spirit, what is referred to as “The Baptism in the Holy Spirit” is almost the converse: it is the baptising of one by Christ1 in the Holy Spirit.
It is not quite the converse because, unlike one’s being baptised into Christ, one is not baptised into the Holy Spirit, but simply in 2 the Holy Spirit: the former had (erroneously) implied that the Body is of the Third Person, but the latter simply (and correctly) that the Third Person is ‘put upon’ the Body.3
1 See Mt 3:11.
2 More particularly, “with”. (See Mt 3:11.)
3 More particularly, (certain) members of the Body in accord with God’s sovereign purpose.
(Immersion in) water then symbolises baptism into Christ in that one’s body is incorporated within 4 (joined together with all others who are also buried within) that which (Him who) washes clean,5 and the descending of fire6 upon the believer symbolises the Baptism in the Holy Spirit in that fire speaks to charismata and/or unusual achievement.7
4 See 1 Cor 12:12,13
5 See John 15:3, Eph 5:26
6 See Mt 3:11, Acts 2:3
7 We often hear in certain contexts: “I’m on fire”.
It must be emphasised then that this baptism of fire does not consist of the Holy Spirit's coming in to the believer (for the believer already has the Holy Spirit – it is the very reason he believes), but of the Holy Spirit's coming upon the believer: it is in fact what occurred at Acts 10 with the Roman centurion Cornelius.8
8 That Cornelius was already born again before Peter was called to visit him, is evident from the fact that he is introduced by Luke as “one that feared God” (Acts 10:2). For we know “the fear of the Lord is the beginning of [(the)] wisdom [(that comes from God)]” (Ps 111:10) and that “Christ [(is Himself)] the … [(very)] wisdom of God” (1 Cor 1:24). And so and commensurately, Peter declared of and to Cornelius before the Holy Ghost had fallen on him that “in every nation he that feareth Him, and worketh righteousness, is accepted with Him” (Ac 10:35): if one is acceptable to God, then one is necessarily in Christ.
So this baptism is not for regeneration or even the fruits of the Spirit (they are both covered under baptism into Christ), but for power and supernatural gifts.
In contrast then to references in scripture to believing and trusting in Christ (which is regeneration and which is markedly an internal matter), and in reference to this baptism in the Holy Spirit, we find time and again throughout the book of Acts accounts of the Holy Spirit's falling “upon” or “on” those who were already in Christ. Here are a few references:
"But ye shall receive power, after that the Holy Ghost is come upon you" Acts 1:8
"And there appeared unto them cloven tongues like as of fire, and it sat upon each of them" Acts 2:3
"For as yet He was fallen upon none of them: only they were baptised in the name of the Lord Jesus." Acts 8:16
"And Ananias went his way, and entered into the house; and putting his hands on him said, Brother 9 Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost" Acts 9:17
9 Note here that Ananias had already addressed Saul (Paul) as "brother", indicating that he was aware that Saul was already a brother in Christ (and that therefore the Holy Spirit was already in him unto regeneration) before the Holy Spirit was to come upon him, which latter is here represented as being "filled with", and which accordingly is not to be confused with the indwelling of the Holy Spirit unto regeneration.
"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 baptised with water; but ye shall be baptised with the Holy Ghost" Acts 11:15,16
"He said unto them, Have ye received 10 the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost......And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied" Acts 19:2,6
10 Note here that Paul asks the believers whether they had "received" the Holy Spirit since they believed. This is not to be confused with one's having already received the Holy Spirit unto belief. That is, these believers by definition already had the Holy Spirit within them – it is the very reason they believed – but it is just that because Paul sensed that the Holy Spirit had not fallen upon them as yet, he knew that they wouldn't even be aware who the Third Person was in His distinctness, and so could without doctrinal pedanticism simply ask them whether they had received the Holy Spirit. For the coming upon a believer by the Holy Spirit is emphatic of what we might refer to as His solo ministry (in contrast to His ministry in general union with the Godhead), and as such can be alternately referred to as a receiving of the Holy Spirit without violating the notion that He is already present unto regeneration in the one about to so 'receive'.
God is sovereign
In apostolic times, the Baptism in the Holy Spirit was the norm. It still occurs today, however it is no longer the norm. This can be for no other reason than God’s sovereign will.
For we read in Job:
“no purpose of thine can be thwarted” Job 42:2 (RSV).
Clearing up a complementary issue
Just to make sure things are kept straight, it is important to note that the following statement of Jesus:
"Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" John 3:5
refers solely to regeneration.
That is, the references to "water" and "the Spirit" here are not in contrast with each other, but in apposition: they are two ways of saying the same thing. This verse then refers to being born again and thus solely to one's being baptised into Christ: it is not in reference to the Baptism in the Holy Spirit.
Contrasting, the following passage is indeed in reference to the Baptism in the Holy Spirit:
"He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake He of the Spirit, which they that believe on Him should receive: for the Holy Spirit was not yet given; because that Jesus was not yet glorified.)" John 7:38,39,
and contrasts our being satisfied with Christ (our thirsting no more – which is the result of regeneration), with what we might describe as an ‘orgasmic’ and irresistible outflowing of praise and supernatural gifts, which is the result of the Baptism in the Holy Spirit.
The gifts of the Holy Spirit
The following question is often asked:
"Does the Baptism in the Holy Spirit necessarily manifest as the speaking in other tongues?"
the answer to such question being "no".
It is true that speaking in tongues only comes via the Baptism in the Holy Spirit (for it is a supernatural gift), but it is not necessarily the gift bestowed: there are in fact many supernatural gifts that result from the Baptism in the Holy Spirit. The most commonly bestowed, is the gift of speaking in tongues (and that primarily for self edification – see 1 Cor 14:4,18), but one might receive other gifts instead. The gift of prophecy is one such other gift, and in fact is a greater gift than speaking in tongues (see 1 Cor 14:1).
And so although the book of Acts seems to relate in most instances of the Baptism in the Holy Spirit the fact that those affected spoke in tongues, by no means can we build a doctrine on such. For when Paul at 1 Cor 12:30 poses (the rhetorical):
"Do all speak with tongues?"
(and keep in mind that the Baptism in the Holy Spirit was the norm in apostolic times),
the answer required was a decided "no".
However and lest we quench the Spirit, the point needs to be made that the gifts of the Holy Spirit come by no other means than the Baptism in the Holy Spirit. That is, it needs to be stated in no uncertain terms that no believer has any particular spiritual gift if he has not received the Baptism in the Holy Spirit.
But see below.
The greatest gift
The Baptism in the Holy Spirit is not juxtaposed with the Baptism into Christ, but (rather and irresistibly) subsumes it: one who has received the Baptism in the Holy Spirit must first and foremostly have been baptised into Christ: the baptism into Christ is the overarching constraint.
For again:
“One Lord, one faith, one baptism” Eph 4:5.
The Baptism in the Holy Spirit therefore does not in any way whatsoever divide the Body of Christ into the 'haves' and 'have nots', but is given to certain members of the Body for the benefit of the whole.
That is, the greatest gift, is Jesus: when one has Jesus, one has everything.
So:
“ye are complete in Him, which is the head of all principality and power” Col 2:10.
And again:
“ all things are yours ... And ye are Christ's; and Christ is God's” 1 Cor 3:21,23
the latter (verse) in particular informing us that those who have not themselves personally received the baptism in the Holy Spirit (we have said this will be the majority of those in Christ today) are nevertheless in full possession of such baptism by virtue of the fact that they are joined as one to those who have received it.
For the Body is one and cannot be divided.
Receiving the Baptism in the Holy Spirit
Should one actively seek the Baptism in the Holy Spirit?
No. Any action which implies a deficiency in one’s relationship with Jesus Christ, is carnal.
How then might one receive this Baptism?
Either via the laying on of hands by those appropriately empowered and led to do so (this is the most common way), or independently (i.e. without the agency of man).
The important point is that the Lord will direct any and all proceedings, as and if and when He deems it expedient.
Our part is to simply be who we are in Christ. Nothing more, nothing less.
Epilogue
It is perhaps the case that most women who are married, are not sexually orgasmic.
And seeing that God is sovereign, that God has necessarily designed things this way.
The orgasmic wife is a figure for those in the body of Christ who have received the Baptism in the Holy Spirit.
The non-orgasmic wife is a figure for those in the body of Christ who have not received the Baptism in the Holy Spirit.
Given that a wife is a wife is a wife, both groups are necessarily equal before God.
But we are sure that if it were at all possible for God to love one of the two groups more than the other, it would be the latter. For those who are gifted in the Spirit to serve, of necessity serve them who are greater than themselves.
Amen.
_______________________________
THE BAPTISM IN THE HOLY SPIRIT
First things first: the Baptism into Christ
The Baptism into Christ consists of the baptising of one into Christ by the Holy Spirit.
So:
"For by one Spirit are we all baptised into one body" 1 Cor 12:13.
It is a spiritual event which consists of one’s becoming dead to one’s old self, and it is this spiritual event which baptism in water represents.
And it is to such spiritual event which Paul refers when he declares:
"One Lord, one faith, one baptism" Eph 4:5.
So by "baptism into Christ" we are not speaking about baptism in water, but rather, that which baptism in water represents: we are speaking of the spiritual event which consists of the death of one’s (former) autonomy before God. And so given that autonomy before God is itself death, we are in fact speaking of the death of death.
It is therefore the case that, given that (the abstract that is) death is of necessity never realised (not understood to be death) by those who are in it (else death were no more death), one’s being baptised into Christ by the Holy Spirit is (also) that which is never realised by those who are in it. For if death cannot be realised by those who are in it, then neither also the death of death; rather, such is simply retrospectively deduced by virtue of the (resurrection) experience which consists of a personal relationship with Jesus Christ: “I am alive now, therefore my death must have died”.
Baptism then is the retrospective aspect of salvation, and being born again the prospective aspect.
Which brings us to the point to which we have been heading in this first section of this work: just as being born again is the result of the indwelling Holy Spirit (for “no man can say that Jesus is the Lord, but by the Holy Ghost” (1 Cor 12:3)), so too is baptism into Christ: the each simply constitutes the one-and-only ‘other’ aspect of the exact same event.
The Baptism in the Holy Spirit
In contrast to the baptising of one into Christ by the Holy Spirit, what is referred to as “The Baptism in the Holy Spirit” is almost the converse: it is the baptising of one by Christ1 in the Holy Spirit.
It is not quite the converse because, unlike one’s being baptised into Christ, one is not baptised into the Holy Spirit, but simply in 2 the Holy Spirit: the former had (erroneously) implied that the Body is of the Third Person, but the latter simply (and correctly) that the Third Person is ‘put upon’ the Body.3
1 See Mt 3:11.
2 More particularly, “with”. (See Mt 3:11.)
3 More particularly, (certain) members of the Body in accord with God’s sovereign purpose.
(Immersion in) water then symbolises baptism into Christ in that one’s body is incorporated within 4 (joined together with all others who are also buried within) that which (Him who) washes clean,5 and the descending of fire6 upon the believer symbolises the Baptism in the Holy Spirit in that fire speaks to charismata and/or unusual achievement.7
4 See 1 Cor 12:12,13
5 See John 15:3, Eph 5:26
6 See Mt 3:11, Acts 2:3
7 We often hear in certain contexts: “I’m on fire”.
It must be emphasised then that this baptism of fire does not consist of the Holy Spirit's coming in to the believer (for the believer already has the Holy Spirit – it is the very reason he believes), but of the Holy Spirit's coming upon the believer: it is in fact what occurred at Acts 10 with the Roman centurion Cornelius.8
8 That Cornelius was already born again before Peter was called to visit him, is evident from the fact that he is introduced by Luke as “one that feared God” (Acts 10:2). For we know “the fear of the Lord is the beginning of [(the)] wisdom [(that comes from God)]” (Ps 111:10) and that “Christ [(is Himself)] the … [(very)] wisdom of God” (1 Cor 1:24). And so and commensurately, Peter declared of and to Cornelius before the Holy Ghost had fallen on him that “in every nation he that feareth Him, and worketh righteousness, is accepted with Him” (Ac 10:35): if one is acceptable to God, then one is necessarily in Christ.
So this baptism is not for regeneration or even the fruits of the Spirit (they are both covered under baptism into Christ), but for power and supernatural gifts.
In contrast then to references in scripture to believing and trusting in Christ (which is regeneration and which is markedly an internal matter), and in reference to this baptism in the Holy Spirit, we find time and again throughout the book of Acts accounts of the Holy Spirit's falling “upon” or “on” those who were already in Christ. Here are a few references:
"But ye shall receive power, after that the Holy Ghost is come upon you" Acts 1:8
"And there appeared unto them cloven tongues like as of fire, and it sat upon each of them" Acts 2:3
"For as yet He was fallen upon none of them: only they were baptised in the name of the Lord Jesus." Acts 8:16
"And Ananias went his way, and entered into the house; and putting his hands on him said, Brother 9 Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost" Acts 9:17
9 Note here that Ananias had already addressed Saul (Paul) as "brother", indicating that he was aware that Saul was already a brother in Christ (and that therefore the Holy Spirit was already in him unto regeneration) before the Holy Spirit was to come upon him, which latter is here represented as being "filled with", and which accordingly is not to be confused with the indwelling of the Holy Spirit unto regeneration.
"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 baptised with water; but ye shall be baptised with the Holy Ghost" Acts 11:15,16
"He said unto them, Have ye received 10 the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost......And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied" Acts 19:2,6
10 Note here that Paul asks the believers whether they had "received" the Holy Spirit since they believed. This is not to be confused with one's having already received the Holy Spirit unto belief. That is, these believers by definition already had the Holy Spirit within them – it is the very reason they believed – but it is just that because Paul sensed that the Holy Spirit had not fallen upon them as yet, he knew that they wouldn't even be aware who the Third Person was in His distinctness, and so could without doctrinal pedanticism simply ask them whether they had received the Holy Spirit. For the coming upon a believer by the Holy Spirit is emphatic of what we might refer to as His solo ministry (in contrast to His ministry in general union with the Godhead), and as such can be alternately referred to as a receiving of the Holy Spirit without violating the notion that He is already present unto regeneration in the one about to so 'receive'.
God is sovereign
In apostolic times, the Baptism in the Holy Spirit was the norm. It still occurs today, however it is no longer the norm. This can be for no other reason than God’s sovereign will.
For we read in Job:
“no purpose of thine can be thwarted” Job 42:2 (RSV).
Clearing up a complementary issue
Just to make sure things are kept straight, it is important to note that the following statement of Jesus:
"Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" John 3:5
refers solely to regeneration.
That is, the references to "water" and "the Spirit" here are not in contrast with each other, but in apposition: they are two ways of saying the same thing. This verse then refers to being born again and thus solely to one's being baptised into Christ: it is not in reference to the Baptism in the Holy Spirit.
Contrasting, the following passage is indeed in reference to the Baptism in the Holy Spirit:
"He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake He of the Spirit, which they that believe on Him should receive: for the Holy Spirit was not yet given; because that Jesus was not yet glorified.)" John 7:38,39,
and contrasts our being satisfied with Christ (our thirsting no more – which is the result of regeneration), with what we might describe as an ‘orgasmic’ and irresistible outflowing of praise and supernatural gifts, which is the result of the Baptism in the Holy Spirit.
The gifts of the Holy Spirit
The following question is often asked:
"Does the Baptism in the Holy Spirit necessarily manifest as the speaking in other tongues?"
the answer to such question being "no".
It is true that speaking in tongues only comes via the Baptism in the Holy Spirit (for it is a supernatural gift), but it is not necessarily the gift bestowed: there are in fact many supernatural gifts that result from the Baptism in the Holy Spirit. The most commonly bestowed, is the gift of speaking in tongues (and that primarily for self edification – see 1 Cor 14:4,18), but one might receive other gifts instead. The gift of prophecy is one such other gift, and in fact is a greater gift than speaking in tongues (see 1 Cor 14:1).
And so although the book of Acts seems to relate in most instances of the Baptism in the Holy Spirit the fact that those affected spoke in tongues, by no means can we build a doctrine on such. For when Paul at 1 Cor 12:30 poses (the rhetorical):
"Do all speak with tongues?"
(and keep in mind that the Baptism in the Holy Spirit was the norm in apostolic times),
the answer required was a decided "no".
However and lest we quench the Spirit, the point needs to be made that the gifts of the Holy Spirit come by no other means than the Baptism in the Holy Spirit. That is, it needs to be stated in no uncertain terms that no believer has any particular spiritual gift if he has not received the Baptism in the Holy Spirit.
But see below.
The greatest gift
The Baptism in the Holy Spirit is not juxtaposed with the Baptism into Christ, but (rather and irresistibly) subsumes it: one who has received the Baptism in the Holy Spirit must first and foremostly have been baptised into Christ: the baptism into Christ is the overarching constraint.
For again:
“One Lord, one faith, one baptism” Eph 4:5.
The Baptism in the Holy Spirit therefore does not in any way whatsoever divide the Body of Christ into the 'haves' and 'have nots', but is given to certain members of the Body for the benefit of the whole.
That is, the greatest gift, is Jesus: when one has Jesus, one has everything.
So:
“ye are complete in Him, which is the head of all principality and power” Col 2:10.
And again:
“ all things are yours ... And ye are Christ's; and Christ is God's” 1 Cor 3:21,23
the latter (verse) in particular informing us that those who have not themselves personally received the baptism in the Holy Spirit (we have said this will be the majority of those in Christ today) are nevertheless in full possession of such baptism by virtue of the fact that they are joined as one to those who have received it.
For the Body is one and cannot be divided.
Receiving the Baptism in the Holy Spirit
Should one actively seek the Baptism in the Holy Spirit?
No. Any action which implies a deficiency in one’s relationship with Jesus Christ, is carnal.
How then might one receive this Baptism?
Either via the laying on of hands by those appropriately empowered and led to do so (this is the most common way), or independently (i.e. without the agency of man).
The important point is that the Lord will direct any and all proceedings, as and if and when He deems it expedient.
Our part is to simply be who we are in Christ. Nothing more, nothing less.
Epilogue
It is perhaps the case that most women who are married, are not sexually orgasmic.
And seeing that God is sovereign, that God has necessarily designed things this way.
The orgasmic wife is a figure for those in the body of Christ who have received the Baptism in the Holy Spirit.
The non-orgasmic wife is a figure for those in the body of Christ who have not received the Baptism in the Holy Spirit.
Given that a wife is a wife is a wife, both groups are necessarily equal before God.
But we are sure that if it were at all possible for God to love one of the two groups more than the other, it would be the latter. For those who are gifted in the Spirit to serve, of necessity serve them who are greater than themselves.
Amen.