It’s a popular topic, but what does it really mean?
Our starting point in the consideration of the baptism in the Spirit must be the references and terminology of Scripture. For instance, the subject of filling with the Spirit is quite distinct and ought to be dealt with separately; it is not the subject of this article.
We notice that the Lord Jesus referred to the fact that this baptism was promised. In Acts chapter 2, Peter said that the prophecy of Joel provided the explanation of what happened on the Day of Pentecost, the occasion of his address about the baptism in the Spirit. Our consideration of the subject, then, starts with Joel, with whose prophecy the promise originates.
The prophecy of Joel
Peter did not say that his audience was seeing the fulfillment of Joel’s prophecy, for that relates specifically to Israel. What Joel prophesied was a wave of divine blessing described as a “pouring out” of His Spirit. Translators differ as to whether the word “spirit” should be given an initial capital letter in Joel. Peter clearly would be in favor of capitalizing the word and reading it as a reference to the Holy Spirit. In any event, what Peter was explaining is seen in the New Testament as a new experience of divine blessing. The Spirit would come and remain with, and in, God’s people.
New Testament references to this event begin with the public ministry of John the Baptist. John spoke of his relatively simple task of baptizing in water those people who repented (Jn. 1:33). By contrast, he foretold that the Lord Jesus would baptize them in the Holy Spirit, an infinitely more significant task. So what was prophesied by Joel for Israel was now being seen as relevant for believers in the Lord Jesus. The relationship between pouring out the Spirit and baptizing in the Spirit is established by the language used in Acts.
After His resurrection, the Lord Jesus took up the promise already communicated by John the Baptist and called on His disciples to wait in Jerusalem for “the promise of the Father.” He described this to them in these words: “For John baptized with water, but in a few days you will be baptized with the Holy Spirit” (Ac. 1:5, NIV). He further explained that this would empower them for their task of witnessing throughout the world.
Soon after that promise by the Lord Jesus, on the Day of Pentecost, Peter had to explain extraordinary events. The people present for a Jewish festival were Jews and proselytes. A sound was heard as if a strong wind were blowing and tongues like flames of fire were seen. No literal wind blew, nor were there literal flames of fire. What was seen was tongue-like to indicate that they would witness by word of mouth to a risen Saviour.
Perhaps more startling events were the addresses given by men in languages which were foreign to the speakers. These were real languages, for the hearers, who came from many language groups, heard the addresses in their own languages. What was spoken was clearly understood: “We hear them declaring the wonders of God in our own tongues!” (Ac. 2:11).
Peter informed them that all this was proof that the Lord Jesus was not only raised from the dead but also glorified and exalted to the right hand of God. Now, said Peter, “He has received from the Father the promised Holy Spirit and has poured out what you now see and hear”
(Ac. 2:33). Notice his adoption of Joel’s term “poured out.” Notice also the emphasis on what is seen and heard.
Beyond Jerusalem
The people involved so far were all Jewish. But Acts chapter 8 leads on to a new scene. In obedience to the Lord’s commission, the preachers had spread out beyond Jerusalem and Judaea. Now, in Samaria, outside orthodox Judaism, the gospel was being preached and people were responding in faith. The question was whether Samaritan believers could be accepted on level terms with Jewish believers. Peter and John were sent to Samaria. They prayed that the converts might receive the Holy Spirit and laid hands on them, and they received the Holy Spirit. Thus the Samaritan converts were clearly seen as being accepted by the apostles. People were able to see that they had indeed received the Holy Spirit, for Simon saw it and longed for the power which he saw at work. We remember that in chapter 2 the Jewish believers had visible and audible evidence of the Spirit’s coming. Notice the words used in the narrative here—receive, was fallen upon, was given, the gift of God—and compare these with earlier references to the promised baptism in the Spirit.
But the gospel was to be preached beyond even Samaria; it was to be preached “to the uttermost part of the earth.” Before the next episode we are to consider, a man was converted who was to be the apostle to the Gentiles, Saul of Tarsus. In chapter 10, a Gentile Roman centurion named Cornelius was addressed by a preacher sent to him by God. Why was the preacher Peter, the apostle to the circumcision, instead of Paul? Because the question which would be asked about Gentile converts would be whether they were to be accepted on equal terms with Jewish believers. So Peter, who had laid his hands on Samaritans in chapter 8, was sent to preach to Gentiles in chapter 10. While Peter was still preaching, the Holy Spirit fell on the hearers when they believed. How did Peter know this had happened? Because of what could be heard—they spoke with a language or languages other than their own. What they said was intelligible, for they were heard to magnify God. Presumably, there were others present who understood the language or languages used. We notice the words used in this account: fell on, the gift, received.
The significance of this baptism
Individuals were saved on other occasions in Acts, but in no case do we read of such an experience of the Spirit’s coming upon an individual in this visible or audible way. What we have in chapters 2, 8, and 10 are homogeneous groups: first Jews, then Samaritans, then Gentiles. Each group had an identical experience of receiving the gift of the Spirit. The apostolic approval is expressed on the experience of the second and third group. The three incidents show all being “in one Spirit baptized into one body,” to adopt the language of 1 Corinthians chapter 12 verse 13. The baptism in the Spirit was the event by which a new corporate identity, the church, was established, in which there is no Jew or Gentile.
The coming of the Holy Spirit as set forth in Acts marked a new development. In John 7:39, it was said of that point in time that “the Spirit was not yet given; because Jesus was not yet glorified” (RV). In Acts chapter 2, Peter explained that what the people were seeing and hearing at Pentecost was evidence that Jesus was now glorified—not just risen, but also glorified.
In John chapter 14:16-17, the Lord Jesus had promised His disciples another Comforter, the Holy Spirit. The Lord Jesus would be leaving them, but the Spirit would continue with them. Moreover, the Spirit would not only be constantly with them (and us), but He would be in them. This was to be true in personal experience and also in the corporate experience of His people. This is our glorious portion now until the Lord Jesus comes back for us.