Holy Spirit in the New Testament

By H. A. (Buster) Dobbs

Vol. 107, No. 02

  • I. Introduction
    • A. The writers of the Old Testament looked for a time when the Holy Spirit would do a greater work than was done in their day.
    • B. They stressed the importance of words that would be spoken and written because of the work of the Holy Spirit. Consider the importance of the words of revelation.
      • 1. “The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the year of Jehovah’s favor, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of Jehovah, that he may be glorified” (Isa. 61:1-3).
      • 2. The context of this passage shows these words were spoken to Judah before the Babylonian captivity and refer to the restoration and rebuilding of Jerusalem and the temple but have a second and ultimate fulfillment in Jesus (See Luke 4:16-21). The message was from “the Spirit of the Lord Jehovah.”
    • C. The power and importance of the revealed word is emphasized. The word heard, revealed, preached, believed and obeyed is dominant.
      • 1. Matthew 4:12-17 and Isaiah 9:1-2— Jesus began to preach.
      • 2. Matthew 11:2-6; Isaiah 35:5-10—gospel is preached.
      • 3. Matthew 12:15-21 and Isaiah 42:1 -4—Jehovah’s servant shall declare judgment.
      • 4. Matthew 13:14-17 and Isaiah 6:9-10— see, hear, believe.
      • 5. Matthew 13:35 and Psalms 78:1-3— teach and reveal.
      • 6. Luke 4:16-2 1 and Isaiah 61:1-3—preach good tidings.
      • 7. John 12:37-41 and Isaiah 53:1; Isaiah 6:9-10—a message is to be believed.
    • D. The Bible deals with the message more than the messenger. The real messenger was the Holy Spirit, and, being God, he is deep, inscrutable, and incomprehensible, but we can grasp the words the Holy Spirit revealed.
  • II. The Holy Spirit and the Word in the New Testament
    • A. John the Baptist was a forerunner.
      • 1. He was filled with the Holy Spirit from birth (Luke 1:15).
      • 2. He was to prepare the way for Messiah (Isaiah 40:3).
      • 3. He would turn the hearts of the people to God (Malachi 4:5-6).
      • 4. He did his work by exhortation and preaching (Luke 3:18)
    • B. The work of Jesus was planned by God.
      • 1. “He that hath received his witness hath set his seal to this, that God is true. For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him” (John 3:34-36).
        • a) Note: Jesus is the one God sent. Jesus spoke the words of God: for (the reason is) he (God) giveth not the Spirit by measure. Obviously, the one who spoke the words of God, is the one who received the Spirit without measure—Jesus received the spirit without measure.
        • b) Others must have received the Spirit by measure; otherwise it does not make sense to say Jesus had an immeasurable measure of the Spirit.
      • 2. Emphasis was put on the teaching (the words) of Jesus: “Never man so spake” (John 7:46).
        • a) “The multitudes were astonished at his teaching” (Matt. 7:28).
        • b) “Hear ye him” (Matt. 17:5).
        • c) “Why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46).
        • d) “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. Many will say to me in that y, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock” (Matt. 7:21-24).
        • e) “It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and they are life” (John 6:63).
        • f) “No man can come to me, except the Father that sent me draw him: and I will raise him up in the last
          day. It is written in the prophets, And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me. Not that any man hath seen the Father, save he that is from God, he hath seen the Father” (John 6:44-46).
        • g) “Jesus said unto them, If God were your Father, ye would love me: for I came forth and am come from God; for neither have I come of myself, but he sent me. Why do ye not understand my speech? Even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, and standeth not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof. But because I say the truth, ye believe me not. Which of you convicteth me of sin? If I say truth, why do ye not believe me? He that is of God heareth the words of God: for this cause ye hear them not, because ye are not of God” (John 8:42-47)
        • h) “If ye had known me, ye would have known my Father also: from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath seen the Father; how sayest thou, Show us the Father? Believest thou not that I am in the Father, and the Father in me? The words that I say unto you I speak not from myself: but the Father abiding in me doeth his works” (John 14:7-10; Amos 1:1). Daniel said, ‘ ‘heard I the voice of his words” (Dan. 10:9). Balaam said, ‘ ‘The word that God putteth in my mouth, that shall I speak” (Num. 22:38).

Comments on the Outline

God instructs the people of earth through the medium of words. The Holy Spirit used words in instructing chosen leaders who repeated the words to the public. The words would sometimes come to the receiver through the eye, at other times through the ear, and occasionally the words were put in the mouth, but the message always came in the signs and symbols of ideas and was communicated to the people in words.

“The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel….” (Amos 1:1). Daniel said, “heard I the voice of his words” (Dan.lO:9). Balaam said, “The word that God putteth in my mouth, that shall I speak” (Num. 22:3 8).

The Bible stresses the importance of inspired writings. The New Testament says the Holy Spirit influences human minds through a medium, except in some miracles—miracles confined to the first century.

God made the world by the creative power of his spoken word. God said, “Let there be light, and there was light.” God said, “Let there be a firmament in the midst of the waters.” God said, “Let the waters under the heavens be gathered together unto one place.” God said, “Let the earth put forth grass, herbs yielding seed, and fruit trees bearing fruit after their kind, wherein is the seed thereof, upon the earth: and it was so.” God spoke, and it was done. “By faith we understand that the worlds have been framed by the word of God” (Heb. 11:3).

“… It is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6). Paul’s argument is that the same God who called light out of darkness in the beginning, de- monstrated how weighty and mighty his word is, by giving the revelation of his gospel of salvation. We dare not ignore nor belittle it.

The force of God’s word is well documented in the Bible. The gospel is God’s power to save (Rom. 1:16). Still, some misguided souls call it “the mere word” and “the dead letter.” Those who faithfully follow the teaching of the Bible are called strict constructionists and legalists. These terms are used in derision and are not unlike the Jews’ calling Jesus a Samaritan to disgrace him. Jesus set the proper response pattern for us when he discounted their slap by saying they dishonored him and pointed out that he was doing his Father’s will, but they were not so disposed. The apostle argues we do not handle the word of God deceitfully. ..The gods of this world blind the minds of the unbelieving to prevent them from seeing the light of the gospel of the glory of Christ…We have this treasure in earthen vessels, that the exceeding greatness of the power may be of God” (2 Cor. 4:1-7). He calls the scriptures “the word of God…the gospel of the glory of Christ…a treasure…an exceeding great power.”

We do not war according to the flesh, but “casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ; and being in readiness to avenge all disobedience, when your obedience shall be made full” (2 Cor. 10:5-6).

Our obedience is to be full, complete, perfect. It is the Comforter—the Holy Spirit—who gives to us divine revelation. “Wherefore, even as the Holy Spirit saith, Today if ye shall hear his voice” (Heb. 3:7). “Brethren, it was needful that the scripture should be fulfilled, which the Holy Spirit spake before by the mouth of David concerning Judas” (Acts 1:16). “The Spirit of Jehovah spake by me, And his word was upon my tongue” (2 Sam. 23:2). “But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons” (1 Tim. 4:1).

The word of truth revealed by the Holy Spirit is sufficient and adequate to make sinners acceptable to God. We are not to follow the ambiguous leadings of doubtful feelings but are to submit to the absolute standard of scripture inspired of God.

“Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4).

“Thy will be done, as in heaven, so on earth” (Matt. 6:10).

“The law of Jehovah is perfect, restoring the soul: The testimony of Jehovah is sure, making wise the simple” (Psalms 19:7).

“For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope” (Rom. 15:4).

“And that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus. Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness. That the man of God may be complete, furnished completely unto every good work” (2 Tim. 3:15-17)

“It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, are life” (John 6:63).

“For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death” (Rom. 8:2).

“But he that looketh into the perfect law, the law of liberty, and so continueth, being not a hearer that forgetteth but a doer that worketh, this man shall be blessed in his doing” (James 1:25).

“For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart” (Heb. 4:12).

“But be ye doers of the word, and not hearers only, deluding your own selves” (James 1:22).

“Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures” (James 1:18).

“Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren, love one another from the heart fervently: having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth forever, For, all flesh is as grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower falleth: But the word of the Lord abideth for ever. And this is the word of good tidings which was preached unto you” (1 Peter 1:22-25).

“For seeing that in the wisdom of God the world through its wisdom knew not God, it was God’s good pleasure through the foolishness of the preaching to save them that believe” (1 Cor. 1:21).

“Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls” (James 1:21).

John the Baptist and Jesus of Nazareth finished their God-given assignments through the power of words. The overriding importance of the message is prominent in the God-given scriptures (writings). As we look at the work of the Holy Spirit in the lives of the apostles of Jesus, certain disciples in the first century, and all the saved, we will understand more fully the Spirit’s work of revealing, confirming, and protecting the plan of salvation as given in the new covenant.

“Now I commend you to God, and to the word of his grace, which is able to build you up, and to give {you} the inheritance among all them that are sanctified” (Acts 20:32).

Miracles of the Bible

By H. A. (Buster) Dobbs

The idea of a miracle holds fascination for many people because it is charged with enigma. Strange and unknown things somehow appeal to the human psyche. Everybody talks about miracles but few know what they are talking about. The first step in discussing miracles is to say what we are talking about and note what we are not talking about. The purpose of this study is to consider the miracles of the Bible. We are not surveying unusual events in the human experience that some wrongly call miracles and that have no connection with the Word of God. Things like Unidentified Flying Objects and little green men with antennae coming out of their heads and long, snake-like fingers, and squeaky voices are figment and not miracle. Neither are we discussing the magician’s tricks. Furthermore, not every strange thing that is difficult to explain is a miracle.

The word “miracle” in the New Testament translates two Greek words. These two words are variously translated “miracle, sign, token, wonder, ability, power, might, strength, violence, and virtue.” The King James translators use the word 37 times. The American Standard translators use the word only 9 times. Often where the King James translates “miracle” the American Standard uses the word “sign.” A miracle is a sign, but not every sign is a miracle.

The New Testament speaks of signs or miracles performed by agency of the devil. In warning of a coming apostasy, Paul wrote: Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto him; to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is just at hand; let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know that which restraineth, to the end that he may be revealed in his own season. For the mystery of lawlessness doth already work: only there is one that restraineth now, until he be taken out of the way. And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming; even he, whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deceit of unrighteousness for them that perish; because they received not the love of the truth, that they might be saved. And for this cause God sendeth them a working of error, that they should believe a lie (2 Thess. 2:1-11). The lawless one would come with the power of Satan to perform signs and lying wonders. In the book of Revelation the miraculous power of evil spirits is mentioned. “And he doeth great signs (miracles), that he should even make fire to come down out of heaven upon the earth in the sight of men” (Rev 13:13).

“And he deceiveth them that dwell on the earth by reason of the signs (miracles) which it was given him to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast who hath the stroke of the sword and lived” (Rev. 13:14). “For they are spirits of demons, working signs (miracles); which go forth unto the kings of the whole world, to gather them together unto the war of the great day of God, the Almighty” (Rev. 16:14). “And the beast was taken, and with him the false prophet that wrought the signs (miracles) in his sight, wherewith he deceived them that had received the mark of the beast and them that worshipped his image: they two were cast alive into the lake of fire that burneth with brimstone” (Rev. 19:20). Malignant spirits, under the control of the great Red Dragon, were able to perform wonders and signs to deceive people and bring them under the power of the Prince of Darkness. When the empire of Satan is utterly crushed by the heavenly army of the Captain of our salvation, these wonder working spirits will be cast into the lake that burns with fire and brimstone.

In the book of Acts we are told of a pretender to magic powers who amazed the people with his sorcery. “But there was a certain man, Simon by name, who beforetime in the city used sorcery, and amazed the people of Samaria, giving out that himself was some great one: to whom they all gave heed, from the least to the greatest, saying, This man is that power of God which is called Great. And they gave heed to him, because that of long time he had amazed them with his sorceries” (Acts 8:8-11). Simon of Samaria was a charlatan, but the people were fooled. His humbug was effective. He was a fraud, but the people didn’t know it. The great and the small in the city of Samaria thought Simon was the real thing. They jumped on his bandwagon.

This Samaritan, Simon, was a conscious agent for Satan, and knew he was using trickery to deceive the people. Every generation produces swindlers who exploit gullible people eager to believe in voodooism. It is strange that people would rather accept claptrap than truth. The kind of signs these people do cannot favorably compare with bona fide miracles. Philip, a preacher of righteousness, came to Samaria and when the people of Samaria “heard and saw” the signs which he did they knew they had been bamboozled by Simon.

“And the multitudes gave heed with one accord unto the things that were spoken by Philip, when they heard, and saw the signs which he did. For from many of those that had unclean spirits, they came out, crying with a loud voice: and many that were palsied, and that were lame, were healed. And there was much joy in that city” (Acts 8:6-8).

Satan has real power and can pull wool over the eyes of sincere folks. We need to be alert to this and not allow ourselves to be hoodwinked by quacks. To be guided by astrology, Tarot cards, alchemy, palm readers, and fortune-tellers is about as sensible as making life-changing decisions on the basis of a message found in a Chinese after-dinner-cookie.

In the first century, the devil was allowed to use his mystical power without limit. The wonder-working power of God was also fully unleashed. There was a great contest. The supernatural power of God was arrayed against the supernatural power of the devil. The devil lost! Demon possession of Bible times was a display of Satan’s power. In the case of the woman with the “spirit of infirmity,” we are told that Satan had bound her for eighteen years (Luke 13:16). The maid with “a spirit of divination” was a tool of evil spirits (Acts 16:16-18). Every time demons came into contact with one having the supernatural power of God, the demon lost. In each case, the demon was cast out. In one case, demons were sent into a herd of swine (Matt. 8:31-32). They could not predominate in the presence of divine omnipotence.

Satan was defeated. Jesus’ victory over death was the final blow. Evil was pulverized. The terms of surrender were dictated by the conquering Christ. He who used his power to bind many was himself bound. Wherefore he saith, When he ascended on high, he led captivity captive, And gave gifts unto men” (Eph. 4:8). “And he laid hold on the dragon, the old serpent, which is the Devil and Satan, and bound him for a thousand years, and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years should be finished: after this he must be loosed for a little time” (Rev. 20:2-3). The vanquished Satan will never again be allowed to use his supernatural power to afflict humanity. God also restricts his power to natural means by his own choice. We have the sweet assurance that “there hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it” (1 Cor. 10:13).

Having looked at fake miracles and having considered Satanic signs, we now consider the miracles performed by the power of God that are recorded in the New Testament. A study of supernatural acts executed by divine power will demonstrate the nature of miracles performed in the name of God. There are several conditions that determine what constitutes a miracle performed by the power of the Creator. First, the heavenly miracles of the first century were always successful. No applicant for miraculous healing in the days of Jesus and the apostles ever went away disappointed. And the report of him went forth into all Syria: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied; and he healed them (Matt. 4:24). “And when even was come, they brought unto him many possessed with demons: and he cast out the spirits with a word, and healed all that were sick” (Matt. 8:16). “And Jesus perceiving it withdrew from thence: and many followed him; and he healed them all” (Matt. 12:15). “And he came forth, and saw a great multitude, and he had compassion on them, and healed their sick” (Matt. 14:14). “And there came unto him great multitudes, having with them the lame, blind, dumb, maimed, and many others, and they cast them down at this feet; and he healed them” (Matt. 15:30). “And when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them” (Luke 4:40).

There were no failures! No one ever went away from a “healing service” of Jesus or the apostles still sick, possessed, or bound. We are told of an epileptic the disciples of Jesus could not heal, but the Lord healed him (Matt. 17:15-18). There was no failure in this situation. Jesus, we are told, “did not many mighty works” in Nazareth (Matt. 13:58). The reason he did not do many miracles in his hometown was not that he could not do it, but the people did not believe him and therefore did not come to him for healing. He was not going to break their doors down to demonstrate his divine credentials. If a person wants to reject Jesus, he is allowed to do it. This, obviously, does not constitute failure, but lack of opportunity.

There never was a failure. So, the first thing we learn is that God-authorized miracles never fail. No sufferer who applied to Jesus or his disciples for healing was told that his lack of faith caused the cure not to materialize. Second, the cure was always perfect. No person was ever partially cured. If God heals supernaturally, the cure must be complete, or the power of God is inadequate. It is true that on one occasion at Bethsaida a blind man was brought to Jesus with a request the he be healed (Mark 8:22). Jesus “spit on his eyes” and said “Seest thou aught” (Mark 8:23). The man answered, “I see men, for I behold them as trees, walking” (Mark 8:24). Jesus laid his hands upon the man and he “saw all things clearly” (Mark 8:25). Why Jesus healed this man in stages I do not know, but it is true that the blind man never left the presence of Jesus until he “saw all things clearly.” In supernatural healing there is never a period of recuperation. The sick person does not begin to get better and over a period of weeks or months or years finally recover health. Miracles of healing always take place instantly. Third, there was no relapse. There is not a single instance in all of the New Testament where any person healed by the power of God ever suffered from the same complaint. A blind person who received his sight did not at a later time retrogress to darkness. The miracles of Jesus and the apostles were long lasting. Fourth, it was instantaneous. There was no waiting period. The cure was always abrupt.

“Now Peter and John were going up into the temple at the hour of prayer, being the ninth hour. And a certain man that was lame from his mother’s womb was carried, whom they laid daily at the door of the temple which is called Beautiful, to ask alms of them that entered into the temple; who seeing Peter and John about to go into the temple, asked to receive an alms. And Peter, fastening his eyes upon him, with John, said, Look on us. And he gave heed unto them, expecting to receive something from them. But Peter said, Silver and gold have I none; but what I have, that give I thee. In the name of Jesus Christ of Nazareth, walk. And he took him by the right hand, and raised him up: and immediately his feet and his ankle-bones received strength. And leaping up, he stood, and began to walk; and he entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God: and they took knowledge of him, that it was he that sat for alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at that which had happened unto him” (Acts 3:1-10). The God-authorized miracles of the New Testament were always without failure, or setback, perfect, and immediate. Anything that purports to be a miracle but that does not have these earmarks is not a God-authorized miracle. It may be a man-made fraud, it may be a Satan inspired fake, but it is not an act of God.

The miracles performed by approval of Jehovah in the New Testament were for the purpose of confirming revelation. God spoke through his appointed representatives and then sealed the message by signs and wonders. Nicodemus said to Jesus, “no one can do these signs that thou doest, except God be with him” (John 3:2). Nicodemus was right about that! The message of the New Testament is confirmed by signs and wonders. “God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will” (Heb. 2:4). If God performed miracles today, they would be available to all and would not be selective. “God is no respecter of persons (Acts 10:34). They would be immediate and perfect and there would be no regression. The purpose of God’s miracles was to confirm his word. “God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will” (Heb. 2:4). “And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen” (Mark 16:20). When that purpose was realized, miracles ceased. Satan is defeated. The truth is established. Miracles are no more. They are not needed. If miracles had remained after the truth of the gospel was certified to be of God, then many people would follow Jesus for the wrong reason. If believers are put under a glass and protected from sickness and hurting, many would come to Jesus for the loaves and fishes. We are cautioned to not labor for the meat that is perishing, but for that which endures to eternal life (John 6:27).

“If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are upon the earth. For ye died, and your life is hid with Christ in God. When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory” (Col. 3:1-4).

Holy Spirit

By Frazier Conley

Vol. 122, No. 4

…we did not so much as hear whether the Holy Spirit was given (Acts 19:2 ASV)

What is the object or goal of the following discussion, what is the subject? The subject is, “Holy Spirit baptism.” Why does it come up for discussion? It is a New Testament phrase about which conflicting ideas are expressed –  and because it is a good starting point for understanding the whole doctrine of the Spirit.

The following is a complete list of the passages where the phrase is used:

• Matthew 3:11: “I indeed ‘baptize you in 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 in the Holy Spirit and in fire:”
• Mark 1:8: “I baptized you in water; but he shall baptize you in the Holy Spirit.”
• Luke 3:16: “John answered, saying unto them all, I indeed baptize you with water, but there cometh he that is mightier than I, the latchet of whose shoes I am not worthy to unloose: he shall baptize you in the Holy Spirit and (in) fire.”
•John 1:33: “And I knew him not: but he that sent me to baptize in water, he said unto me. Upon whomsoever thou shalt see the Spirit descending and abiding upon him, the same is he that baptizeth in the Holy Spirit.”
• Acts 1:5: “For John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence.”
• Acts 11:16: “And I remembered the word of the Lord, how he said, John indeed baptized with water: but ye shall be baptized in the Holy Spirit.”

Some would add 1 Corinthians 12:13, “For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit.” Later, however, I will show that this passage does not belong in the list, at least not as it is usually interpreted.

What are some of the diverse ideas Bible students have when they speak of being “baptized in the Holy Spirit?” The following list summarizes several of these:

• Some will say that it is the Holy Spirit entering into a person and bringing him “regeneration.” It is salvation, as they suppose, that is accomplished.
• Similarly, others hold it is the saving presence or action of the Holy Spirit at baptism — water being the external part of the baptism and the Spirit the internal part. Some of these will teach that the Holy Spirit in baptism is “non-miraculous.” Others will say that it sometimes, or always, involves miracle power.
• People who hold the “Pentecostal” viewpoint will affirm that at conversion one receives an indwelling of the Spirit. Then, subsequent to conversion, Christians should seek to receive power from the Holy Spirit. The empowerment must involve speaking in “unknown tongues.” This, they say, is Holy Spirit baptism.
• Still others explain that the baptism in the Holy Spirit is a special measure of power (the “baptismal” measure), bestowed exclusively on the apostles and the house of Cornelius.

Are any of these correct? The thesis here is that none of them is exactly right. The following statement is Holy Spirit baptism in a nutshell. The remainder of the discussion in this book will set forth a defense of the following definition in the context of the larger New Testament theology of the Spirit:

Holy Spirit baptism is that event of the first century in which God gave divine notice to the world of the commencement of the age of salvation in Christ. He did so by imparting to a large number of people a variety of extraordinary Holy Spirit empowerments, including especially prophetic proclamation. This event was initiated on the day of Pentecost, as depicted in Acts 2. It ceased with the fading of the apostolic period. The manifestations were not only attention getting, but also served to advance and confirm the gospel. Receiving the Holy Spirit in this office though associated with an attitude receptive to the gospel was not the means or the instrument of one’s personal salvation; nor was it the Pauline doctrine of the indwelling Spirit; rather, it was simple empowerment.

Here it is suggested that one should not say, “Holy Spirit baptism” but, the Holy Spirit baptism.” It was a specific event, which had a beginning and an ending.

The Spirit received for empowering proclamation

To confirm the distinction made in Acts between reception of the Holy Spirit and salvation itself, one first needs to look carefully at Luke 4:18-19. There Jesus quotes Isaiah 61:1-2:

The Spirit of the Lord is upon me, because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind. To set at liberty them that are bruised, to proclaim the acceptable year of the Lord.

The Messiah receives the Spirit in order to preach or proclaim the good news of salvation, the arrival of the acceptable year of the Lord. He did not receive the Spirit for his own personal sanctification or for imparting the Spirit to others for indwelling sanctification. Throughout the gospel of Luke and the book of Acts the Spirit was received by persons, and then it is specified that the recipients as a result proclaimed and preached the gospel.’ The gospel of salvation is proclaimed through the empowerment of the Spirit. Salvation comes when the hearer of the proclamation responds obediently to what is proclaimed.

In this connection one should especially note Luke 24:46-49; Acts 2:38-39; and 5:31-32. In Luke 24 forgiveness of sins upon repentance is first mentioned (Luke 24:46-47). Then separately the conferral upon the apostles empowering them for preaching is noted (Luke 24:48-49). The preaching of salvation by the Spirit is not the salvation. The same order and distinction is in Acts 2:38-39. Peter first proclaims repentance and baptism in the name of Jesus Christ for remission of sins. Then he mentions the reception of the Spirit – a reception that in Luke’s gospel and the book of Acts, time and again, is an empowerment for proclamation. In Acts 5:30-32 first there is the proclamation of the gospel, the promise of repentance, and the forgiveness based thereon. Second, there is the mention of the Spirit who empowers testimony. The role of the Spirit is to empower the proclamation, not to indwell directly and sanctify by his presence, as described in Paul’s letters. The forgiveness or salvation comes when the gospel is preached and the correct response follows – repentance and baptism. In summary, one (a) learns about the salvation from preaching inspired by the Spirit: (b) and one responds to the preaching and obtains forgiveness by a penitent baptism in the name of Jesus Christ. The two matters are not identical.

As noted, among the powers bestowed during the period of the Holy Spirit baptism was the gift of inspiration, prophetic utterance. Inspiration was a special empowerment, although it was not technically “miraculous.” Nevertheless miracles, manifestations, predictions, and tongues usually accompanied inspiration, which authenticated the inspiration.

How conferred?

If the baptism in the Holy Spirit consisted of a widespread bestowal of special Holy Spirit powers conferred upon the inaugural generation of the church, how was the power imparted? Certain principles, set forth especially in Acts, arise from the New Testament description.

It will be shown that:

(1) the extraordinary empowerment was conferred directly (without apostolic hands) only upon the twelve at Pentecost, and the house of Cornelius;

(2) through apostolic hands alone was such power conferred to others (Cornelius received the “same” gift as the apostles so far as the manner of reception — direct from heaven — but not the measure of power given to the apostolic office, which included the ability to confer gifts of the Holy Spirit to others by laying on of hands);

(3) the power necessarily ceased with the apostolic age; and (very important);

(4) the reception of such power was only indirectly related to individual personal salvation.

Basic facts.

Here are some basic facts about Holy Spirit baptism. As noted, the expression “baptize in the Holy Spirit” or its verbal equivalent occurs only six times in scripture (Matt. 3:11; Mark 1:8: Luke 3:16; John 1:33; Acts 1:5; 11:16). Acts has the most to say about it — the expression itself however occurs in Acts only in quotations from Jesus. The author of Acts, in his own usage, wanted to reserve the word baptize for (water) immersion. Instead, Luke speaks of the Holy Spirit baptism typically by such phrases as “filled with the Spirit.”

The first reference in Acts states:

…he charged them not to depart from Jerusa1cm, but to wait for the promise of the Father, which said he, ye heard from me: For John in. deed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence… you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth (Acts 1:4-5, 8).

Note the following facts from these verses:

(1)The baptism in the Holy Spirit was “the promise of the Father.”

(2) It would occur, for the apostles, within a few days.

(3)This event would bring to its recipients an empowerment for witness.

The preamble to Acts 1 is Luke 24:36-53, “And behold, I send forth the promise of my Father upon you: but tarry ye in the city until ye be clothed with power from on high” (Luke 24:49). Note again that “the promise of the Father” (the Holy Spirit baptism) would include “power from on high.”

With reference to the apostles (others would receive empowerment in due time), the “promise of the Father” was plainly kept on the day of Pentecost, when they were filled with the Holy Spirit from heaven (Acts 2:1-13). They were empowered to speak in tongues. The whole event was accompanied by a sound from heaven like wind (which filled the entire chamber); and flames in appearance like fire, resting on each of them. Peter explains in Acts 2:33 that the Father had imparted the promised Holy Spirit to Jesus, and that Jesus then “poured out” upon the apostles that which had been seen and heard. This was the event which empowered the apostolic witness (see Acts 1:8).

When Peter began his sermon in Acts 2, he said:

… but this is that which hath been spoken through the prophet Joel: And it shall he in the last days, saith God, I will pour forth of my spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: yea and on my servants and on my handmaidens in those days will I pour forth of my spirit; and they shall prophesy. And I will show wonders in the heaven above, and signs on the earth beneath; blood, and fire, and vapor of smoke: the sun shall he turned into darkness, and the moon into blood, before the day of the lord comes, that great and notable day. And it shall be, that whosoever shall call on the name of the Lord shall be saved (Acts 2:16-21).

There is no ambiguity in Peter’s introduction: “This is that.” The event which had just been witnessed: the sound, the fire-like phenomenon, and the languages were the fulfillment (or the inauguration of the fulfillment) of the prophecy found in Joel.

We pointed out that the prophecy of Joel is the “promise of God” — the promised “pouring out” of his Spirit. Therefore, when John the baptist spoke of the baptism in the Holy Spirit, and when Jesus is quoted in Acts 1:5; 11:16. The reference is to the prophecy of Joel in chapter 2:28-32. Clearly, if anyone is to understand the baptism in the Holy Spirit, he must understand Joel’s prophecy.

Summary

In Acts the following are related or correlated: (1) the baptism in the Holy Spirit. (2) the promise of the Father, (3) the coming of the Holy Spirit, (4) the reception of power from on high, and (5) the events of Acts 2:1-4. This included (6) being filled with the Spirit, (7) the sound that filled the house. (8) the fire- like flames. (9) the empowerment to speak in tongues, (10) the fulfillment of Joel 2:28-32, and thus, (11) the pouring out of God’s Spirit.

John the baptist declared that he baptized with water, but the Lord would baptize with the Holy Spirit. Did John affirm that water baptism replaces Spirit baptism? Many Bible students take it this way. However, it is quite indisputable that Jesus ordained water baptism for his church (Acts 8:36-39; 10:47- 48; 22:16; Eph. 5:26; et al.).

Please note carefully (it is frequently overlooked) that the word baptizo, when used literally and without any specification of a medium, has inherent in it the element of water (Oepke, TDNT 1:539; and see most Greek lexicons). Baptizo should therefore, in many passages, be rendered “immerse in water” and resurrected to a new life. By definition in such passages it cannot be understood to refer to a baptism “in Spirit.” It is clear that John was not teaching that Jesus was going replace water baptism with Spirit baptism.

Since the elements of the two baptisms are not the point of contrast, what is? The comparison is rather John’s ministry, his preparation for the kingdom, versus its later inauguration with the coming of the Holy Spirit on Pentecost. John’s ministry could not claim the fulfillment of Joel 2. His ministry was a baptism of water only, looking forward to the coming of Christ. Christ, in the new age, not only authorizes a water baptism, but at the inaugural he confers an overwhelming of the Holy Spirit on the infant church.

John’s ministry (thus his baptism) was preparatory; Jesus’ ministry (including the baptizing in the Holy Spirit), in contrast, was the consummation. From another perspective (looking toward the future), Jesus’ ministry, with its culmination on the day of Pentecost, was initiatory.

1One should notice John the Baptist (Luke 1:14-17); Elizabeth (Luke 1:41-45); Zechariah (Luke 1:67-79); Simeon (Luke 2:25-35); Jesus (Luke 4:14-15, cf. 16-21; 10:21-22); disciples (Luke 12:12); the Twelve (Acts 1:8; 24ff, cf 2:l7ff: 4:8ff, 31: 10:l9ff, 34ff; 11:12, 14); Stephen (Acts 6:5, 8-10ff; 7:lff, cf. 7:51); Philip (8:29ff; Paul (Acts 9:17, 20); the house of Cornelius (Acts 10:44-46); Paul and Barnabas (Acts 13:2, 4ff); and the Ephesian 12 (Acts 19:6). Other Luke-Acts material could be cited which suggest something similar.