Holy Spirit Baptism
Andrew Ballitch
Whether or not the baptism of the Holy Spirit takes place as part of conversion or subsequent to it is contested in evangelical circles. Early in the twentieth century Pentecostalism exploded onto the scene, contending that Spirit baptism takes place sometime after salvation and is accompanied by speaking in tongues. The charismatic movement arose as Christians in other denominations adopted continuationist theology. During these decades there were many who held firmly to the belief that Spirit baptism took place at the moment of salvation and that the spiritual gift of tongues, along with the other miraculous gifts, had ceased to be given by God. In the latter part of the century a middle way emerged, known as “third wave” evangelicalism, and adherents argued that Spirit baptism takes place at conversion, that tongues are not necessary, and that, however, the charismatic gifts continue in the church today [1]. A.B. Simpson was a forerunner of this position, which places the Christian and Missionary Alliance in the minority among Bible-believing Christians, neither insisting on nor forbidding the gift of tongues [2]. With the immense growth and missionary endeavors of Pentecostalism and the hesitancy of many Christians, at least in the western world, to see the charismatic gifts as legitimate, the related question of when Spirit baptism takes place in the life of the believer is significant. I believe the biblical answer is that Spirit baptism happens at conversion.
Spirit Baptism in the Bible
There are only seven verses in the New Testament that use the language of being baptized with the Holy Spirit. Four of them are parallel passages in all four Gospels recounting the ministry of John the Baptist. In Matthew 3:11, Mark 1:8, Luke 3:16, and John 1:33, John claims that he baptizes with water, but that there is one coming that will baptize with the Holy Spirit. Later the Gospel writers make clear that Jesus is the one who does the baptizing with the Holy Spirit. The next two verses are found in Acts. Acts 1:5 and 11:16 refer specifically to the day of Pentecost. These verses do not reveal much about what baptism of the Holy Spirit is exactly, but two things are certain: (1) Jesus is the one who baptizes with the Holy Spirit, and (2) this baptism took place on the day of Pentecost. On these two points, both sides of the debate agree. In 1 Corinthians 12:13, Paul uses this same language for a universal Christian experience of being incorporated into the body of Christ. The only way it can be universal is if it is the initial Christian experience. Further, the idea of being part of the body of Christ, the church, is used elsewhere by Paul and always refers to all believers. There is some debate over the translation of this verse regarding the fact that the designation of “holy” is not explicitly applied to the Spirit, and many English translations render the preposition as “by,” rather than “with” or “in” [3]. However, the best interpretation is that the same baptism is being referenced as by John in the Gospels and Jesus in Acts when speaking of Pentecost.
Further, there are passages in Acts that explicitly indicate that the gift of the Holy Spirit is universal and given at conversion. In Acts 2:38–39 Peter claims that those who repent and are baptized will receive the Holy Spirit. He then says that the promise of the Spirit is for all whom God calls. Peter could not make either one of these statements if people did not receive Spirit baptism at the point of conversion. In Acts 10:43–48 Peter was preaching the gospel to gentiles, and while he was still speaking, the Holy Spirit fell on those who were listening to him. This is clearly an example of the Holy Spirit being received at the very moment of conversion.
What about Acts?
However, complications do exist. If Spirit baptism is a universal Christian experience at the point of salvation, then what about the apostles? Surely, they were regenerated believers before the day of Pentecost, but it was not until then that they were baptized with the Holy Spirit. Pentecostals hold that just as the apostles received the Holy Spirit subsequent to conversion, so do believers today. But the example of the apostles should not be seen as normative. The apostles lived during a time of transition between the Old and New Covenants. The Holy Spirit could not be sent until after the exaltation of Christ (this was the thrust of Peter’s Pentecost sermon!). The day of Pentecost was a unique and unrepeatable historical event for many reasons, but most importantly for marking the fulfillment of Joel 2:28–29 about the Spirit being poured out promiscuously on humanity. It must be conceded that this was indeed a second experience of the Holy Spirit for the apostles, but it is not to be taken as a pattern for Christian experience.
There are other passages in Acts that might seem to be evidence for post-conversion Spirit baptism as well. Three of these need to be considered in some detail. The first is Acts 8:14–17, in which the account of the Samaritans receiving the Holy Spirit is recorded. This group of Samaritans had believed and been baptized in response to Philip’s preaching of the gospel, but there was a delay in the gift of the Holy Spirit until Peter and John laid hands on them. The explanation in verse 16 is a clue that this was unusual and surprising. This was a special case in which God waited to give the Holy Spirit until it could be done directly through the apostles. This would protect the Samaritan believers from being considered second-class members of the church by those in Jerusalem [4].
The second passage is Acts 19:1–7. In this account Paul encounters a small group of disciples in Ephesus who had not received the Holy Spirit. In fact, they had not even heard of the Holy Spirit. The question is whether these were disciples of Jesus or of John the Baptist. It seems clear from the context that they were disciples of John, for they claimed to have been baptized by him and Paul had to explain that Jesus was the one whom John had preached about. The best understanding of this passage is that these were disciples of John and therefore not true believers. When they believed the gospel preached by Paul and were baptized in the name of Jesus, they received the Holy Spirit. This was their true conversion. Another clue in this text of the fact that the gift of the Holy Spirit is normally received at conversion is that Paul asks them specifically if they had received the Holy Spirit when they believed. This reveals that Paul’s understanding was that when people believe they receive the evidence of that belief, namely, the Holy Spirit.
Finally, those who affirm Spirit baptism subsequent to conversion often appeal to the accounts of Paul’s conversion in Acts 9 and 22. The assumption is that Paul was converted by his radical and literally blinding encounter with Jesus on the road to Damascus and then later baptized with the Holy Spirit. The text seems to indicate, however, that Paul believed and was saved instead when Ananias ministered to him. In 22:16, Ananias exhorts Paul to wait no longer to be baptized and to call upon the Lord’s name. It makes the most sense to see this as a call to salvation, and that it was Paul’s response and the reception of the Holy Spirit through Ananias laying hands on him that constituted his conversion, not his initial encounter with Jesus on the road to Damascus.
Application
On the practical side of this issue is the reality that often people claim to have experienced Spirit baptism after their initial experience of salvation. As noted above, the Pentecostal denominations and the charismatic movement were major influences in the twentieth century and are growing exponentially today, especially around the world. This being the case, what should be our response to an almost inevitable encounter with such a claim? I would suggest to someone who has experienced a powerful encounter with the Holy Spirit after his or her conversion that more precise terminology is needed. Biblically, Spirit baptism takes place at the moment of conversion and ushers us into the body of Christ. It is a universal, initial Christian experience. But that is not to discount these later experiences. That there are subsequent works of sanctification and empowerment by the Holy Spirit in the lives of believers is not to be denied. These subsequent experiences should be understood as moments in which the command to be “filled with the Holy Spirit” was initiated or renewed, resulting in “a large step of growth” or “a new empowering for ministry” [5]. This blessing can happen many times in one’s life and may or may not be accompanied by miraculous gifts. This avoids the danger of a two-class Christianity. We are all on the same road of discipleship, and praise the Lord that he sometimes gives individuals a boost, but that does not take away from the persevering brother or sister who is slowly progressing in sanctification.
In conclusion, the Holy Spirit baptism is performed by Jesus and takes place at the moment of conversion. It is a universal and initial Christian experience. Those passages in Acts that seem to indicate a delayed reception are not to be viewed as paradigmatic for all believers. This is an important doctrine and holding it avoids many practical problems in the life of the church caused by a two-tier Christianity made up of “haves” and “have-nots.” That said, this issue, like the miraculous gifts that often accompany the discussion, is not dogma and should not be the cause of division. The truth needs to be spoken in love and with sensitivity. Our Pentecostal and charismatic brothers and sisters are responsible for much worldwide evangelism and their focus on the third person of the Trinity has prompted a much-needed resurgence in the study and attention given to the Holy Spirit.
Andrew Ballitch - Westwood Alliance Church - Mansfield, Ohio
[1] Gregg R. Allison, Historical Theology: An Introduction to Christian Doctrine (Grand Rapids: Zondervan, 2011), 447–49.
[2] Robert L. Niklaus, John S. Sawin, and Samuel J. Stoesz, All for Jesus: God at Work in the Christian and Missionary Alliance (Colorado Springs: The Christian and Missionary Alliance, 2013), 139–40.
[3] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 1994), 766–67.
[4] Grudem, Systematic Theology, 774.
[5] Grudem, Systematic Theology, 781.