Salvation Part 6
Holy Spirit Baptism
When I posted an article on the church, I received some comments on Holy Spirit baptism. Holy Spirit baptism is different from the water baptism that is now commanded. Holy Spirit baptism no longer exists.
Jesus promised the Holy Spirit to the apostles. We can see multiple examples of this in John. John 14:16 says, “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever…” Here, Jesus is talking to the apostles. He told the apostles that He would give them a Comforter, which is the “Holy Ghost” (14:26).
The apostles received the Holy Spirit in Acts. Chapter 1 records Jesus again assuring the apostles that they would receive the Holy Spirit: “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. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth (4-8).” Here, the apostles were told that they would receive the Holy Spirit soon, within days, and that, as a result of this, they would receive power which would allow them to be witnesses of Christ “unto the uttermost part of the earth”. In Acts 2:4, this promise came to pass: “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” The apostles received the Holy Spirit which gave them “power” to speak in languages they did not know, and this took place in order for the apostles to be “witnesses” for Jesus Christ to the Jews who had gathered around them on that day, the day of Pentecost. And when Jesus said they would be witnesses “unto the uttermost part of the earth,” He was not lying. Sure, they did not personally preach to people on the other side of the world, but what the apostles wrote is still with us today and has been spread “unto the uttermost part of the earth”.
Another apostle, who was not numbered among the twelve and who Jesus ordained as an apostle after He died, was Saul/Paul. This man was also baptized with the Holy Spirit, as we see in Acts 9:17: “And Ananias went his way, and entered into the house; and putting his hands on him said, Brother 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.” When Saul was converted to Christianity from Judaism, He was filled with the Holy Ghost. Acts 22:14, 15 says that Saul, now Paul, was to be a witness for Jesus Christ, he was to be an apostle, as Romans 1:1 makes it clear that he was.
Another group of people who were baptized with the Holy Spirit was Cornelius and his household. Cornelius was a Roman centurion, a Gentile. He was “a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway (Acts 10:2).” One day, an angel of God came to him in a vision and told him to send for Simon Peter who would tell him what to do. So, Cornelius sent two of his servants and one soldier.
As the three men arrived where Simon Peter was staying, Simon Peter had a vision from God. In this vision, God told him to eat animals which he thought to be unclean, or forbidden by God. He told God that he had never eaten anything that was unclean, but God told him not to call what He had cleansed unclean. Under the new covenant, nothing is unclean (Romans 14:14). However, Simon Peter had yet to understand the meaning of this vision.
The next day, Simon Peter left with the three men and came to Cornelius’ house, and once he arrived, he understood the vision. Acts 10:28 says, “And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.” The Gentiles and the Jews were no longer separated. They could “keep company” with one another.
After Cornelius explained his vision to Simon Peter, Simon Peter began teaching him. Acts 10:34-45 says, “Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him. The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and shewed him openly; Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.” God is “no respecter of persons”. He does not give some people privileges and not others. He had given the Holy Spirit only to the Jews, but He wanted to make it clear that the Jews were not greater than the Gentiles. So, He gave a Gentile and his household of other Gentiles the Holy Spirit.
However, these people (the apostles, Cornelius, and Cornelius’ household) were not saved when they received the Holy Spirit. They still had to be baptized. Acts 9:17 records Paul receiving the Holy Spirit, and the next verse says, “And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.” After the Gentiles received the Holy Spirit, they had to be baptized. Acts 10:46-48: “Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord.”
This says something, something very important. We can be good people; we can treat our fellow neighbors as we would want to be treated; we can pray to God everyday like Cornelius; BUT we still have to obey God’s command of baptism.
The apostles and Cornelius and his household are the only people recorded in the Bible who were baptized with the Holy Spirit. It is very unlikely that anyone else after that was baptized with the Holy Spirit, but that, to my knowledge, is not a confirmed fact. If someone else was baptized with the Holy Spirit, it was a long time ago, before the Word of God was completely recorded. However, the fact is that no one receives Holy Spirit baptism anymore.
The churches, in the first century, had spiritual gifts, but let me make clear that the apostles being baptized with the Holy Spirit is not the same as the spiritual gifts that many of the other members of the church had. The members obtained those spiritual gifts through the apostles putting their hands on them (Acts 8:14-18; 6:5-6; 19:6; 2 Timothy 1:6). In fact, the Bible strongly implies that the spiritual gifts could only be given by the apostles. In Acts 8, the apostles were in Jerusalem when they heard that Samaria had received the Word of God, and the apostles, of course, were aware that the church there needed to have spiritual gifts in order to edify itself, since the Word of God had yet to be fully recorded. Through the spiritual gifts, the members could obtain wisdom and knowledge from God (1 Corinthians 12:8). Interestingly, the apostles sent two of themselves, Peter and John, to lay their hands on the members. The people were already baptized (Acts 8:16). So, apparently, they did not receive the Holy Spirit when they were baptized, and they could not obtain it unless they were touched by the apostles. If they could obtain it by baptism or praying, then why did the apostles have to travel to Samaria? However, even if the apostles were not the only ones who could give spiritual gifts, no one has spiritual gifts anymore.
In 1 Corinthians 12, Paul begins a three-chapter lesson “concerning spiritual gifts (1),” of which we will only look at two chapters—12 and 13. From chapter 12, we can see that the members of the church at Corinth were envious of one another’s spiritual gifts. One person would say that, since he was unable to miraculously heal the sick or prophesy or speak in tongues or whatever else, he was an insignificant member. “I don’t want to heal the sick; I want to speak in tongues!” Or, “I don’t want to speak in tongues; I want to heal the sick!” But Paul told them that they needed to stop this, that every person was important, even the little people, because everyone was part of the whole and they all received their gifts by the same God. Paul further explains that these spiritual gifts were not all that important. There was something more important—charity (or love).
Which brings us to chapter 13. In this chapter, Paul explains that even if he had the best spiritual gifts on the planet, he would amount to nothing if he did not have charity. Charity was the important thing. Read verses 8-10 carefully: “Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.” Charity would always stand strong, but spiritual gifts were only temporary. The gift to prophesy would, one day, no longer be there; the ability to speak in an unfamiliar language would no longer be there; the ability to know things directly through the Spirit would no longer be there. When the perfect thing came (the Bible, the only perfect thing on earth), these spiritual gifts would no longer be there. It says “that which is in part shall be done away”. The thing that is “in part” is the spiritual gift (chapter 12). The spiritual gifts were allotted among the Christians partially; part of them had the gift of tongues, part of them had the gift of prophecy, etc. However, when the Bible came, that which was in part would cease to exist.
Even though the apostles and Cornelius and his household were the only ones to have the Spirit poured out on them, what can we say about Acts 2:17? Here, the apostle Peter quoted Joel 2:38: “And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh…” Does this mean that, on that day, the day of Pentecost, which is the time of which this verse is speaking (16), the Holy Spirit was to be poured out on everybody?
No, it does not. To understand the meaning of this verse, we must understand the meaning of “all flesh”. “All flesh,” in this verse, does not mean anything that has flesh. If it does, that would mean that Skip under the table gnawing on leftover bones from dinner would have the Holy Spirit! Let’s look at other uses of the language to understand its meaning.
Read Isaiah 40:4-5: “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.” This verse makes it clear that “all flesh” were to see the glory of God. The glory of God means salvation, as we see in Luke 3:4-6: “As it is written in the book of the words of Esaias [Isaiah—MW] the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; And all flesh shall see the salvation of God.” “All flesh” in this passage does not mean all humans, however. Not only would it contradict passages in the Bible that make it clear that many people will not see this salvation (Matthew 17:13, Luke 16:33), it is clear that “all flesh” in prophetic writings such as Isaiah, the book Luke was quoting, the term means both Jews and Gentiles, as we see in Isaiah 66:18, 23: “For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory…. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.” Notice those two significant terms “all nations” and “all flesh”. When the Old Testament was written, the chosen people of God were the Israelites, the Jews. However, a day would come when “all flesh,” both the Jews and the Gentiles, would be the chosen of God if they obeyed Him.
Also, notice what Dave Miller (author of “Modern-Day Miracles, Tongue-Speaking, and Holy Spirit Baptism: A Refutation—EXTENDED VERSION” which can be found at www.apologeticspress.org/articles/2569) put so very well when speaking of Paul’s use of the term:
Paul cinched the meaning of “all flesh” in his premiere treatise on justification by faith. He drew a clear distinction between the two ethnic categories by first declaring the sins of the Gentiles (Romans 1:18-32) and then declaring the sins of the Jews (Romans 2:1-3:8). Notice carefully his concluding remarks as he brought the first section of the book to its climax: “What then? are we [the Jews—DM] better than they [the Gentiles—DM]? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin” (Romans 3:9, emp. added). He then quoted a series of Old Testament verses, which verified his emphasis upon the two (and only two) categories of human flesh, using two significant terms: “none” and “all.” “None” means neither Jew nor Gentile. “All” means both Jew and Gentile. Then he articulated his grand and climactic conclusion: “because by the works of the law shall no flesh be justified” (Romans 3:20, emp. added). “No flesh” referred to Jew and Gentile. In other words, neither Jew nor Gentile could be justified by law alone. “No flesh” and “all flesh” were technical allusions to the two categories of human flesh, i.e., Jew and non-Jew.
When Joel mentioned “all flesh,” he was using it in the same way Paul and Isaiah were, in terms of both the Jews and the Gentiles. The Jews received the Holy Spirit on the day of Pentecost. The Gentiles received the Holy Spirit when Cornelius and his household believed. But this does not mean that all Gentiles and all Jews received the Holy Spirit. Only the Jews and the Gentiles that God chose received the Holy Spirit.
However, another question arises out of Peter’s quotation of Joel. Peter said that the time of which Joel was speaking was that day, the day of Pentecost, and in this quotation, Joel mentions that “sons,” “daughters,” “young men,” “old men,” “servants,” and “handmaidens” would have visions and dream dreams. Did that occur on the day of Pentecost? No. But why did Peter mention it? Peter, by quoting this passage, was saying that part of this prophecy from Joel was in the process of being fulfilled that day. Throughout the Bible, things that were prophesied were fulfilled over time. In other words, some parts of the prophecy would occur at certain times. Not all prophecies came to pass all at once. For example, in Matthew 3:11, John the Baptist preached, “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire.” In Acts 1:5, Jesus said to the apostles, “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.” In Acts 11:15, 16 Simon Peter tells the Jewish brethren about Cornelius’ household reception of the Holy Spirit: “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.” In both Acts 1 and Acts 11, the same prophecy was referred to in two different situations, at two different times. The same thing occurs with Joel’s prophecy. The sons and daughters and so forth were instances that took place later in time (Acts 21:9; 9:10; 10:3, 10; 16:9), NOT on the day of Pentecost. When Jesus mentioned Holy Spirit baptism in Acts 1, He was talking to the apostles. When the apostles were baptized with the Holy Spirit in Acts 2, the people gathered around them “marvelled” at the apostles, not at themselves! And, furthermore, Acts 2:43 says that “many wonders and signs were done by the apostles”. It says the apostles were the ones who worked the signs and wonders that day, NOT the ones gathered around them.
Now that we know that the only people baptized with the Holy Spirit were the apostles and Cornelius and his household, what do those passages mean that say let the Holy Spirit dwell in us (Romans 8, Ephesians 3 and 5, just to name a few)? Although, as we have already mentioned, the first century church did do miracles through the operation of the Holy Spirit, these passages, such as Romans 8 and Ephesians 3 and 5, are not referring to this direct operation of the Holy Spirit. They are simply saying be good Christians by keeping the commands of God readily in your minds.
This article has already exceeded the length it was intended, so we will only look at one passage, Romans 8:4-11: “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” To have the Spirit dwell in us means to be righteous and follow the Word of God. 2 Peter 1:21 says that the Holy Spirit told the writers of the Scripture what to say. Ephesians 6:17 says that the Holy Spirit’s sword is the “word of God”. Thus, to have the Holy Spirit dwell in us means to have those words dwell in us (Colossians 3:16). Romans 8 says that if Christ is in us, then we are made alive through righteousness. In fact, there are verses in the Bible that say that Jesus and God are to dwell in us (2 Corinthians 6:16 and John 15:5, both of which say that Jesus and God dwell in us in terms of our obedience), but yet no one seems to think that Jesus or God, as in the Father, physically dwell in us. However, at the very mention of the Holy Spirit, people start waving their hands and sprawl out shaking on the church floor! This is irrational! To say that the Holy Spirit physically dwells in our bodies takes away the whole meaning, the so very strong, beautiful meaning, of these verses: Be good Christians and love one another. The first century Christians knew the Word of God through direct, individual revelation from the Holy Spirit, but the Word of God has now been written down by chosen men of God, thus ridding the need of direct operation from the Holy Spirit (1 Corinthians 13).
I encourage you to read Romans 8 over and over, as well as Ephesians 3:16-21, which also explains the indwelling of the Holy Spirit but which we will not look at because of time.
This article is not a refutation of the indwelling of the Holy Spirit; it is a clarification of the indwelling of the Holy Spirit. God dwells in us when we dwell in Him by obeying His Word (John 15:5, 2 Corinthians 16:16-17). Let’s truly let God dwell in us, not by rolling on the floor like crazy maniacs, but by doing the will of the All Mighty.
I leave you with this quote:
“It would seem that we are trying to make the matter far too complicated and, to some degree, even mystical. The simple truth of the matter is that God in us is simply ‘Godlikeness’ (or godliness); Christ in us is simply ‘Christlikeness’ (or Christliness); and the Spirit in us is simply ‘Spiritlikeness’ (or spirituality). What could possibly be more simpler than this; what could be more reasonable and in complete harmony with the whole revelation of God?” (Maurice Lusk III quoted by Bill Lockwood, Anvil Sparks November – December 1996)
October 30, 2005 at 3:49 pm
Matt,
I soon as I get about 5 consecutive hours of spare time, I’ll read your book–I mean your article!
Blake
October 30, 2005 at 11:48 pm
That’s how it is with Holy Spirit articles. They are always long because you have to clear up so much stuff. Not only do you have to tell how the Holy Spirit works, you also have to tell how He does not work. Although there is only one way that He works, there are a million ways that He doesn’t work.
November 6, 2005 at 3:19 am
Dear Matt,
Just read your article. In the case of Cornelius one point of clarification. He was a Gentile who had not been circumcised which is an important distinction. His being baptized by the HS as evidenced by speaking in tongues was a sign to the Jews that circumcision had not part in God’s plan of salvation to the Jews. Please note Acts 15:5-12.
Thanks
Donnie
November 6, 2005 at 6:08 pm
Thank you, Donnie.
November 8, 2005 at 7:52 pm
Matt,
I finally got around to reading your article. It is clear that you thought out everything that someone could become confused on–and clarified it. I think this series on salvation has been a wonderful reading. You have improved greatly in your ability to comprehend “dificult” scripture and to explain it. I think this website has benefited you just as much and probably more than it has your readers. Keep up the good work!
Blake
P.S.- Now I’m afraid to let the readers down by writing an article of my own!
November 10, 2005 at 2:56 am
Have some self esteem. You should write the next article. Hurry up and write something.
November 14, 2005 at 3:03 am
Dear Matt;I am confused regarding whatyou areaying the scriptures teach about the indwelling of the Holy Spirit given to all christians. Are you sayning He indwells personally or representivelly thru GOD’S word?. please respond,thanks,Donnie Cain
November 14, 2005 at 9:32 pm
I am saying He representively dwells in us through God’s Word. That is, we must read the Scriptures and obey them, and that is what is meant by having the Holy Spirit “dwell” in us. It does NOT mean that He literally or physically dwells in our bodies. The Father and Jesus Christ dwell in us when we follow the Scriptures (2 Corinthians 6:16-17; John 15:5-6), and it is no different with the Holy Spirit. The Father, Son, and Holy Spirit dwell in us, that is God (meaning the Deity) dwells in us through His Word. Would you agree?
November 15, 2005 at 4:03 am
MATT; I DISAGREE,FOR THE SCRIPTURES PLAINLY STATE THE SPIRIT INDWELLS US NOT SIMPLY THE WORD.NOTE GAL.4;6.DONNIE CAIN
November 16, 2005 at 4:10 am
Thanks Donnie, but i have to say i disagree.
About Galations 4:6, it would seem to me that this further backs up my point. The word “hearts” does not at all indicate a physical indwelling, it indicates just the opposite. When God’s Word, which is given to us by the Holy Spirit (Who told the apostles what to say-2 Peter 1:21), is in our hearts (that is we are reading it and obeying it), that is how the Holy Spirit dwells in us.
I understand that Galations was written to people who had some miraculous powers, but it seems that through Scripture like I Corinthians 13 and the language used in places like Ephesians 6 and Galatians 4, the apostles were more concerned with letting the Holy Spirit dwell in our “hearts”. That is, when the early Christians were miraculously empowered and could learn of God’s will through direct, physical operation, what they learned was to be obeyed and taken to heart. Paul, in 1 Corinthians 13, warned the early Christians that physical indwelling was going to end, and that they needed to concentrate on more important things, that is, obeying the will of God and having “charity”.
November 17, 2005 at 2:14 am
Another thing, I don’t think I meant what I intended to mean when I answered yes to your question: Do you think the HS representatively dwells in us? He doesn’t representatively dwell in us Christians; He dwells in us literally through the Bible, not physically.
November 19, 2005 at 2:46 am
Matt, thanks for all your excellent writing. One comment with regard to those you believe in the the personal indwelling, separate and apart from the bible:If it literally indwells us and operates apart from scripture, then scripture is not sufficient. If not, why not? If the spirit literally indwells us and does nothing extra for us, why does it indwell. If we believe it indwells us and does something for us outside of Gods word, it seems to me we are pretty close to the pentecostals camp. Thanks again and God bless, Ken
November 20, 2005 at 8:09 pm
Thanks for your comment, Ken! I think what Donnie and other people who hold that the HS physically dwells in us are saying that they believe that the HS gives us life after our “mortal bodies” die (Romans 8). That is what they believe the function of the HS is when it physically dwells in us. But what you and I hold is that it gives us life through the Bible. That is, we obey the Bible and we will have eternal life. Donnie’s and others’ opinion also says that when we obey we are given eternal life, but this eternal life, according to them, is made possible through the physical indwelling of the HS. Both opinions’ fruit is the same–we must obey and the Spirit does not guide us personally into truth (we must discover it). I don’t think that Donnie’s opinion holds that the HS does anything separate from the Word. And I don’t think that his opinion holds that the HS, thus, has no function. It’s function, according to him and others, is to give us life, I guess. However, I do not understand exactly how all that works according to them. When people say the HS physically dwells in us, there is a lot of explaining to do, and even as I sit here writing this comment, trying to understand the position of people such as Donnie on this issue, I’m having trouble explaining how it would work, as you can probably tell. When talking to Donnie about this, he explained to me that the HS quickens our mortal bodies (Romans
and cries to the Father (Galatians 4:6) and does it all through physical indwelling. But I am not sure what he meant by that. I will e-mail him and ask him if he wants to explain this position to us further, as I am failing to explain it in this comment. I think I’m just confusing myself right now, so I’ll shutup and let Donnie explain it if he wants.
November 21, 2005 at 12:07 am
Matt,
The HS according to Rom. 8:11 will raise our bodies at the judgement and Paul clearly states that same Spirit will raise us then, is the same that indwells us now. It is not God’s word that will raise us in the last day, but God’s Spirit. Regarding Gal. 4:6 the HS in our hearts cries to the Father “Abba Father”. How could the Spirit cry to the Father unless he personally indwells us?
Concerning the all sufficency of the Word I believe that it is all sufficent. God also works along with His word as evidenced by prayer. Also, the HS works with the Word. The way we know that He works in our lives is according to the Word. Regarding His primary purpose in our lives according to II Thes. 2:13 He is given to santify us in holiness.
Please note in that verse Paul mentions both the Spirit and the truth; therefore, they are not one and the same.
The HS given as a gift according to Acts 2:38 in no way endows christians with miraculous powers.
There is a distinction between the Spirit giving a gift and the Spirit being given as a gift. The former was promised to the apostles and the latter promised to all christians. The days of miracles ended with the death of the apostles in the first century, but the latter continues even today as one is baptized into Christ.
I hope this will clarify my position on the indwelling of the Spirit.
Thanks again,
Donnie
November 21, 2005 at 3:09 am
Thanks, Donnie. That does clarify your position. To your question, “How could the Spirit cry to the Father unless he personally indwells us?” I answer: He does have to dwell in us, but not physically. Romans 8:15 says almost the same thing Galatians 4:6 says, but it states it a little differently: “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.” Galatians and Romans say that we pray to the Father through the HS, but that does not mean he has to dwell in our physical bodies. The whole chapter of Romans 8 is dedicated to walking “after the Spirit,” which means not walking “after the flesh”. We dwell in the HS and He dwells in us in that we obey God. 2 Thess. 2:13 does not say anything about the “Spirit” dwelling in our physical bodies. The “gift of the Holy Spirit” in Acts 2:38 was a miraculous gift that the first century Christians had. Don’t mistake the “gift of the Holy Spirit” with the HS Himself. The Holy Spirit still gives us a gift today, but not a miraculous gift–the gift we have is the Word of God. Acts 2:38, furthermore, says nothing of a physical indwelling.
Thanks for your clarification of your opinion. The only difference between your opinion and my opinion is that you add a physical aspect to the indwelling of the HS that is mysterious and inexplicable in my opinion. However, as long as you say there is no miraculous element to it, I won’t have to kill you
Thanks for your say.–Matt W.
November 21, 2005 at 4:38 am
Could some one please clarify the “gift of the Holy Spirit” for me. I always thought that the gift of the HS was salvation. At least that’s the way the context makes it sound.
Blake
November 21, 2005 at 9:04 pm
Blake, for a long time, I thought that the “gift of the Holy Spirit” was salvation, but a new article by a member of the church named Tom Wacaster has left me and Ken questioning that idea. In his article Wacaster said, “A second position is that the “gift” in Acts 2:38 is synonymous with the “promise” in Acts 2:39. Brother Foy Wallace, Jr. ably presented and defended this position in his book, The Mission and Medium of the Holy Spirit. While there is some merit to this position, it does not, in my estimation, characterize the writing of the New Testament. If the ‘gift’ [is] salvation, then Peter was saying, ‘Repent and be baptized…for remission of sins and you shall receive salvation.’ This seems redundant.
A third position holds that the ‘gift of the Holy Spirit’ is the miraculous element promised to the early church. This, I believe, to be the correct position. It must be remembered that the promise by Peter unto that audience was given in the 1st Century, not the 20th. In addition, that promise was given in the framework of the miraculous. On that day of Pentecost the Holy Spirit baptism was in evidence, as well as tongue speaking. The audience was witnessing the exercise of the miraculous even at the time the promise was given. With that in mind, please consider the following reasons for holding this position.
First, consider the word ‘receive.’ This same word is used throughout the NT where the miraculous activity of the Holy Spirit was evident. This word is used in John 7:39, a passage that is quite obviously a promise of the miraculous operation of the Spirit. It is used in John 20:22, where Jesus promises the apostles the reception of the HS. It is used in Acts 8:15-17 in which Peter and John went to Samaria to impart the miraculous gifts to the new converts there. It is used in Acts 19 where Paul inquired as to whether or not those brethren had “received” the Holy Spirit. John, in 1 John 2:27, referred to his audience’s ‘annointing’ which they had ‘received,’ a passage that obviously refers to the spiritual gifts. You have precisely the same language in Acts 2:38. Why does it seem so incredible that Peter was promising the same thing in Acts 2:38?
Second, the expression ‘gift of the Holy Spirit’ occurs only twice in the Bible: here in Acts 2:38 and again in Acts 10:45, at the household of Cornelius. The second passage is without doubt the miraculous reception of the Holy Spirit, experienced by Cornelius and his household. Using the clear and unmistakable passage in which the ‘gift of the Holy Spirit’ refers to the miraculous, we then use that to determine the meaning of the same phrase in the more difficult passage of Acts 2:38.
Third, there is the word ‘gift.’ It is interesting that this word gift (dorean) is used in Acts 8:20 to refer to the miraculous workings of the HS. Then, in Acts 10:45, it is used to refer to that which came upon the household of Cornelius. In Ephesians 3:7 Paul speaks of the ‘working of his power’ granted unto him ‘according to the gift of that grace of God.’ Was Paul simply refering there to some ‘ordinary personal indwelling’? We think not. In Ephesians 4:7 Paul uses the same Greek word ‘gift’ to refer to the miraculous measure of the HS. If the ‘gift’ in other passages refers to the miraculous, why not in Acts 2:38? In fact, if the ‘gift’ of Acts 2:38 is NOT the miraculous, it is the only place in Acts where ‘dorea’ does not refer to the miraculous gifts.
Someone might respond, ‘Well, if that promise in Acts 2:38 is the miraculous, then we ought to have miraculous powers today?’ In Mark 16:17-20 our Lord promised that certain ’signs would follow them that believe.’ We have recognized that this promise was limited to the first century church. It was not a universal, on-going promise. Why can we not see, therefore, that the same limitations that apply to Mark 16:17-20 also apply to Acts 2:38? The miraculous gifts were bestowed through the laying-on-of-hands of the apostles (Acts 8:18). On Pentecost, the apostles were present, ready to distribute to the church that ‘gift’ which would enable them to powerfully preach and teach the Gospel of Jesus Christ. The setting, the use of the words ‘receive’ and ‘gift,’ along with the very purpose of miracles themselves, leads me to the conclusion that this ‘gift of the Holy Spirit’ was a promise to that early church that they would receive the spiritual gifts to assist them in the proclamation of God’s message to an unbelieving world.”
That is Wacaster’s opinion, and it seems rational to me and in accordance with the rest of Scripture. There is something that needs to be commented on here. It seems to me that a direct operation of the HS was used to establish truth. That was its purpose. The HS still establishes truth today. That is, we have a perfect Word we can read to establish truth, and that Word was written through the HS. The gift of the HS, I think, is truth. It’s not the HS himself. As Wacaster said somewhere else in his article, the word OF in the phrase “gift of the HS” indicates possession. The HS possesses something and He gives what He possesses, not Himself! And note, if the “gift of the HS” is truth, then to say that the “gift” is salvation is understandable, since truth leads to salvation.
What say you, Blake?
November 22, 2005 at 3:05 am
Talk more about the “promise.” Acts 2:39 says that the promise “is too you and your children, and to all that are afar off, even as many as the Lord our God shall call.” It seems to me that this is including a lot of people. 3000 souls were added to the church that day and in verse 43, Paul says, “And fear came upon every soul: and many wonders and signs were done by the apostles.” Why didn’t it just say many signs and wonders were done…period? Or signs and wonders were done by many people? It picks out the apostles. So what is “the promise?”
I mean this in the nicest way possible, but it’s like you’re saying believe and be baptized and you’ll receive remission of sins…but not the gift of the HS, that’s was the early church.
It just seems that speaking of the gift of miraculous doesn’t fit into the context here. What you’re saying is that the people were pricked to the heart and ask what to do and Paul says, “Repent and be baptized for remission of your sins, and you’ll get miraculous powers.” Of course, the other way could seem redundant…
I don’t know.
November 22, 2005 at 4:35 pm
To tell you the truth, I’m a little confused myself as to what the “gift” in Acts 2:38 is. I think I might be stuck between two vague ideas about what it is, and I don’t know which one to pick. So, I won’t try explaining exactly what that “gift” was, but I do know what it was not. It was not a physical indwelling of the HS. Or else, as you say, the 3000 people would have done miracles, like the apostles could do and like Cornelius could do later on in chapter 10. Whatever the “gift” was, it was not a physical indwelling of the HS. Whenever the NT speaks of the HS “dwelling” in someone, the context can be used to prove it wasn’t something physical (for example, read Romans 8 and Ephesians 6). The word dwell was never used to describe a physical inhabitation of the HS. The HS “fell” on Cornelius and his household. This was a physical indwelling, but everytime this type of indwelling is found in the Bible, it is miraculous. The word “dwell,” when used in the Bible, indicates obedience, plain and simple. The HS does not “fall” upon anyone any more.
March 21, 2008 at 12:36 am
[...] I have spoken before on “Holy Spirit baptism,” which I do not deny. I simply deny that the Holy Spirit operates in our daily lives in a miraculous way. It would be absurd for me to say miracles have ended. If they had, there would be no resurrection (cf. Romans 8:11). My only claim is that the apostles are no longer here to lay hands on us (cf. Acts 8:14-18), and a church is no longer here that doesn’t have a sacred canon. With these things in mind, I will let you judge the veracity of modern faith healers. [...]