GOD'S MINISTRY
THROUGH HIS SON JESUS CHRIST OF
NAZARETH
BY THE POWER OF THE HOLY SPIRIT
Revs. Mr. and Mrs. H. Dean Daniels
E-mail: gods-ministry@hdd-gods-ministry.com
Web-site: http://www.hdd-gods-ministry.com/
BAPTISM IN THE HOLY GHOST - PART
I
The Baptism in the Holy Ghost
The
Baptism in the Holy Spirit is one of the most misunderstood subjects of the
Bible. The entire Christian world is divided on the subject of Spirit
baptism, and for that reason every thinking person should search the Scriptures
for themselves, being open to every biblical statement that throws any light
upon the subject. I invite your unbiased attention to the following facts found
in 1,200 Scriptures, which clearly state the whole truth about the baptism in
the Holy Spirit:
I. The Fact of a Holy Ghost
Baptism
The
fact of a Holy Ghost baptism in Scripture is very clear. John the Baptist said
to his followers concerning Christ, "He shall baptize you with the Holy
Ghost and with fire" (Mt.
II. The Hoy Ghost (Spirit) Baptism
is for All Believers
1. John the Baptist said that it was
for all believers: "I indeed baptize you with water unto repentance;
but he [Christ] shall baptize you with the Holy Ghost, and with fire" (Mt.
3:11; Jn. 1:31-34).
2. Jesus promised the Holy Spirit to
all men who were children of God: "How much more shall your heavenly
Father give the Holy Spirit to them that ask him" (Lk.
Jesus promised that "If any
man thirst, let him come unto me and drink. He that believeth on me . . . out
of his belly shall flow rivers of living water . . . this spake he of the
Spirit, which they that believe on him should receive: for the Holy
Ghost was not yet given; because that Jesus was not yet glorified"
(Jn. 7:37-39).
3. Peter promised at Pentecost that the
same baptism would be given to all who became Redeemed by the Blood of the Lamb of God. He said, "Repent,
and be baptized . . . and ye shall receive the gift of the Holy Ghost.
For the promise is unto you, and to your children, and to all that are afar
off, even as many as the Lord our God shall call" (Acts
The
great outpouring of the Holy Ghost took place again in the last part of the
1800’eds in like manner as was explained by the Prophet Joel (Joel 2:28) and Apostle
Peter (Acts 2:4) and is still continuing until today’s date at least (April 22
year of 2007), for I myself have experienced (received) this infilling of the
Holy Ghost outpouring, (receiving and experiencing all of the nine specified
gifts which are very evident in my life) with the marvelous manifestations of
the Holy Ghost speaking with the Unknown tongues of the Holy Ghost as The Holy
Ghost gives the utterance for the glory of God.
The
Latter day outpouring of the Holy Ghost (as is so specified in Joel 2:28 and Acts
2:4) became publicized world wide and became more famously known at Topeka and
Baxter Springs, Kansas USA. in 1901 and becoming more famously known as the
Azuza Street revival in California, USA.
Because
of these various outpourings (Manifestations) of the Holy Ghost, many
(unlimited numbers in the billions) have received Jesus Christ as their Lord
and Saviour and have received astounding unquestionable miracles of God in
their lives and all of the recipients give their praise and glory unto the Lord
Jesus Christ and The Heavenly Father and NOT man (or the medical doctors or
medicines).
Further,
various churches (mainly known as Pentecostal), organizations, denominations
and beliefs have materialized for one reason, purpose or another because of the
popularity and great love for God. Some of these Churches (denominations) are
the Apostolic Faith Movement (Charles Fox (Daddy) Parham) of Topeka and Baxter
Springs Kansas. And out of that movement spurned the Azuza Street Revival by a
former student (a Black Man) of Rev. Charles Parham’s named William (Bill) Seymour,
who later was led by the Holy Spirit to The State of Louisiana leading many
more souls to the Lord and they in turn formed and began the Assemblies of God
movement now headquartered in Springfield, Missouri.
Also,
The Full Gospel Evangelistic Association originated out of the Apostolic Faith
Movement (Charles F. (Daddy) Parham. Rev. Daddy Parham’s son Robert Parham and
His daughter-in-Law, Sister Pauline Parham with Rev. G. K. (Bittse) Reese and
Rev. Robert (Bob) Palmer of Webb City, Missouri, they began and established the
first, Full Gospel Church at Anchorage, Alaska with many others as well.
Upon
Sister Pauline Parham’s Husbands, (Rev. Robert Parham) demise, she with many of
the other Ministers of the Gospel of Jesus Christ established the Midwest Bible
Institute located in Webb City, Missouri which later was moved to Tulsa,
Oklahoma with Rev. Charles H. Duncan of England (teacher, lecturer).
While
MBI was still located at Webb City, Missouri, Rev. Dick and Gloria Copeland
were graduates of this Bible School while they and many other of these
graduates went on to study at Rama Bible College!
As
far as I understand, the Oral Roberts Revival movement began out of Charles Fox
(Daddy) Parham’s movement and whom my brother-in-law A. H. (Hap) Watkins was
Br. Oral Robert’s only secretary when Br. Oral was first holding tent revivals,
Rev. A. H. (Hap) Watkins with His Father being Rev. A. A. Watkins of Texas and
of Baxter Springs, Kansas.
III. Various Terms Used of the
Spirit Baptism
Being
baptized in the Spirit is called a baptism (Mt. 20:20-23; Heb. 6:2), the
promise of my Father and the enduement of power from on high
(Lk. 24:49; Acts 1:4-8; 2:33; Gal. 3:14), the Spirit without measure
(Jn. 3:34), rivers of living water flowing out of the innermost
being (Jn. 7:37-39), the gift of the Holy Ghost (Acts 2:38-39; 5:32; 8:19-20;
10:44-48; 11:14-18; 15:7-11; Jn. 7:37-39; Lk. 11:13), the full anointing of the
Holy Ghost and power (Acts 10:38; Isa. 11:2; 42:1-7; 61:1-2; Lk.
4:16-21; 1 Jn. 2:27), and the fulness of God in the life of a believer (Eph.
3:19; Rom. 15:29; Jn. 1:16; 7:37-39; Eph. 5:18).
IV. Jesus Was the First to Receive
the Spirit Baptism (in fulness)
Jesus
was baptized in the Spirit after coming up out of the river
V. Jesus' Baptism Was a
Fulfillment of Prophecy
Such
a baptism in all the fulness of God was predicted for the coming Messiah (Isa.
11:2; 42:1-7; 61:1-2). That they were fulfilled in Jesus is clear from
quotations of these passages in Mt. 11:2-6;
VI. The Spirit Baptism Not Given
Before Pentecost
Men
in general were not baptized in the Spirit until the day of Pentecost and until
Jesus was glorified. This is clearly stated in Jn. 7:37-39: "He that
believeth on me, as the Scripture hath said, out of his belly shall flow rivers
of living water. (But this spake he of the Spirit, which they that believe on
him should receive: for the Holy Ghost was not yet given; because that Jesus
was not glorified)."
Jesus
said to the disciples ten days before Pentecost, "Ye shall be baptized
with the Holy Ghost not many days hence" (Acts
Thus
it is clear, that if "The Holy Ghost was not yet given, because that Jesus
was not glorified" the baptism in the Holy Ghost was never given to men in
Old Testament days. If this be true, then no experience of any man before
Pentecost can he taken as the baptism in the Spirit.
VII. Spiritual Experiences of Old
Testament Saints
Although
men were not baptized in the Spirit before Pentecost, they did receive the Holy
Spirit in their lives in various ways and in permanent form in all ages up to
Pentecost. This is clear from the following facts in both the Old and the New
Testament:
1. Old Testament Saints Received
the Holy Spirit
The
Spirit was "in" believers in the Old Testament days (Gen. 41:38; Num.
27:18; Dan. 4:8-9, 18;
2. Old Testament Saints were
"Filled" with the Spirit
The
Spirit "filled" many in Old Testament days (Ex. 28:3; 31:3;
35:31; Deut. 34:9; Mic. 3:8). Zachariah, Elizabeth, Simeon, and Anna were all
"filled" with the Spirit about thirty-five years before
Pentecost (Lk.
3. Old Testament Saints had
"The Fruit of the Spirit"
The
fruit of the Spirit of Gal. 5:21-22 was fully in the lives of many Old
Testament saints. They had love (Ps. 18:1); joy (Neh.
4. Old Testament Saints had
"Gifts of the Spirit"
They
had all the nine gifts of the Spirit mentioned in 1 Cor. 12:1-11, except the gifts of divers kinds of
tongues and the interpretation of tongues. They did speak as the Spirit
give them utterance, but it was their own language that was spoken. We read
that God "spake" by the mouths of the prophets since the world began
(Lk. 1:70; Acts
Other
gifts are recorded in the lives of many before Pentecost who never did receive
the Spirit baptism, so it is possible to have gifts, the fruit of the Spirit,
and fillings in various measures and not be baptized in the Spirit. The
following gifts of the Spirit were manifest in Old Testament days: the gifts of
the word of wisdom and the word of knowledge (1 Ki. 3:12; 4:29-34; Ex. 14:3;
Num. 24:16; Dan. 1:17); faith (Heb. 11); the gifts of healing (Gen. 20:7, 17; 2
Ki. 5:14; Ps. 105:37; 107:20); the working of miracles (Ex. 4-12; 17:6; 1 Ki.
17; 2 Ki. 13); prophecy (Acts 3:21; Heb. 1:1-2; 2 Pet. 1:21); and discerning of
Spirits (2 Ki. 5:25-27; 6:12; 2 Sam. 14:20). Of course some of these gifts were
also manifest in the lives of the disciples before they were baptized in the
Spirit at Pentecost, as we shall see in point 7 below.
5. Old Testament Saints had
Different Measures of the Spirit
It
is a matter of record that in Old Testament days many people had different
measures of the Spirit and did miracles according to the degree of their power
and anointing, and yet they were not baptized in the Spirit. It is thus clear
that men today can also receive different degrees or measures of anointing by
the Spirit and not receive the baptism in the Holy Spirit. Certain gifts and
anointings today are almost universally taken as proof that certain people have
the New Testament Spirit baptism. If men have any marked ability to win souls,
teach, preach, discern, heal, do miracles or exercise knowledge, wisdom or
faith in any degree, it is claimed by them and others that they must have the
baptism in the Spirit. This may not be the case at all, as we shall see. Any
ordinary and limited ability along any of these lines proves that such people
have only a measure and not the fulness of the Spirit.
In
Num. 11:16-25 we read that much of the one portion of the Spirit that was upon
Moses and enabled him to do the work of seventy-one men, was taken from him and
divided among seventy other men. This made one measure of the Spirit to become
seventy-one measures. Elisha received a "double portion" of the
Spirit that was upon Elijah. The record shows that he did twice as many
miracles which were twice as great (2 Ki. 2:9). Elijah did fifteen miracles
which are recorded and Elisha did thirty. Elijah shut the heavens three and
one-half years and Elisha seven (1 Ki. 17:1 - 2 Ki.
The
disciples had a great measure of the Spirit and power of Christ before
Pentecost. In fact, they received in a moment of time, power against unclean
spirits, to cast them out, and to heal all manner of sickness and all manner of
disease . . . to heal the sick, cleanse the lepers, and raise the dead (Mt.
10:1-8, 16-20; Mk. 6:7-13; Lk. 10:1-20). They had this much power before Pentecost without the Spirit
baptism, when they had only the Spirit by measure, and it is certain
they had more than this after
they received the fulness of the Spirit on Pentecost (Lk. 24:49; Jn. 7:37-39;
14:12; Acts 1:4-8; 2:1-39; etc.).
Jesus
had the Spirit by measure for thirty years (Lk 2:40, 52), but He received the
Spirit "without measure" when was baptized in the Spirit (Jn.
John
speaks of men receiving "of his Spirit" and "of his fulness"
(Jn.
6. Redemptive Blessings of Old
Testament Saints
Old
Testament saints had every redemptive blessing and spiritual experience that
Church saints can have, with the
exception of the Spirit baptism, or the fulness of God. The basis of
such blessings was by grace and faith in the coming Redeemer and the atonement
that was to be made by the Messiah when He would come. They looked forward to
the cross and by faith attained the full blessings of Christ, just as we look
back to the cross and get the same blessings by faith through grace. Christ
died on the cross to atone for the sins of all men, both before and after the
cross (Rom.
Old
Testament saints had: salvation (Ps. 51:12; 91:1-12); forgiveness (Ps. 25:18;
32:5); cleansing (Ps. 51:2; Isa. 1:18); covering (Ps. 32:1; Rom. 4:7); purging
(Isa. 6:7; Ps. 79:9); washing (Ps. 51:2; Isa. 1:16-18); and taking away of both
sin and sins (Isa. 6:7; Ps. 103:12); redemption (Job 19:25; Ps. 31:5; Heb.
9:15); bodily healing (Ex. 15:26; Ps. 91; 103:3; names written in heaven (Ex.
32:32-33; Ps. 69:25-28; Lk. 10:20); grace (Gen. 6:8; Ps. 84:11); conversion
(Ps. 19:7; 51:13); imputation of righteousness (Ps. 32:1-2; Rom. 4);
reconciliation with God (Lev. 8:15; Isa. 1:16-18); heirship (Rom. 4:13-14; Gal.
3:8-14); answers to prayer (Gen. 20:7, 17; Ps. 72:20); new birth (Deut. 32:18;
Ps. 82:6; Gal. 4:28-30); the gospel (Gal. 3:6-14; Heb. 4:2); spiritual
revelations (Acts. 3: 21; Heb. 1:1-2); hope of resurrection (Dan. 12:2; Heb.
11:40); justification by faith (Isa. 45:25; Rom. 4; Gal. 3:6-14); holiness
(Lev. 11:44-45; Acts 3:21; 2 Pet. 1:2l); clean hearts (Ps. 51:7-10; 73:1; Isa.
1:16-18); pure hearts (Ps. 18:26; 24:4; Pr. 15:26; 21:8); contrite and broken
hearts (Ps. 34:18; Isa. 57:15; 66:2); atonement (Lev. 17:11; Rom. 3:24; Heb.
9:15); sanctification (Ex. 29:42-44; 31:33; Lev. 20:8-23; 22:9-16; Ezek.
20:12); and many other blessings which many today take as proof of a New
Testament Spirit baptism.
7. Spiritual Blessings of the Disciples Before
Pentecost
The
disciples had many spiritual blessings before they received the Spirit baptism
at Pentecost, so we today cannot claim this baptism upon receiving any of those
blessings. These blessings are no more the baptism today than they were before
Pentecost.
The
disciples were saved, born again, and converted (Mt. 16:16 with 1 Jn. 5:1);
were endued with a great measure of power (Mt. 10:1-8) were filled with the
Spirit (Mt. 10:1, 20); were not of the world (Jn. 14:17; 15:19; 17:16); were
spiritually enlightened (Jn. 15:15; 17:6, 14); were sheep (Mt. 10:16); were of
one accord and one mind (Acts 1:12 - 2:1); were commissioned to world
evangelism (Mt. 28:18-20; Mk. 16:15-20; Acts 1:4-8); were successful in
preaching and healing, (Mk. 6:7-13; Lk. 10); were branches in Christ (Jn.
15:1-7); were true to God (Jn. 6:66-71); were true witnesses of personal
salvation (Mt. 16:16; Jn. 6:67-69); were given spiritual revelations (Mt.
11:25; 16:16-17; Jn. 15:15); were in possession of eternal life (Jn.
17:2-3;10:27-29); were true to the Word (Jn. 17:6); were baptizers of others
(Jn. 3:22; 4:2); and were "clean" and therefore were sanctified (Jn.
13:10-11; 15:3; 17:6, 14, 16).
8. Common Ministry of the Spirit
in All Ages
In
all ages, both before and after Pentecost, the Holy Spirit has been the agent
of God to bless men. Every child of God receives the Spirit in a measure at the
new birth and if he does not have the Spirit he does not belong to God (
Men
of all ages have had these benefits, more or less, but there is one thing that
men could not have before Pentecost
and before this age and that is the fulness of God or the Spirit baptism
(Jn. 7:37; Acts 2:33).
VIII. What the Spirit Baptism is
Not
It
is not any one of the many experiences of the Old Testament saints, or
of the disciples before Pentecost, listed in point VII above. It, therefore,
could not be a mere filling of the Spirit, one of the nine gifts of the
Spirit, some fruit of the Spirit, the new birth, sanctification, justification,
or some phase of salvation that many today claim is the Spirit baptism. For if
men had all these blessings before Pentecost, then it is scripturally settled
that they are not the Spirit baptism, which was not given until that time.
IX. The Words "Baptize"
and "Baptism" Defined
The
Greek word for "baptize" is baptidzo, from bapto,
meaning "to dip, plunge, immerse, or cover wholly with the element used in
baptism." It has the same meaning as the word "dip" in Lk.
16:24; Jn. 13:26; Rev. 19:13. Only two times is baptidzo
translated "wash" and in these cases it means to be wholly wet and
not merely sprinkled (Mk. 7:4; Lk. 11:38).
The
words "dip" and "immerse" mean "to bury, douse, duck,
immerge, plunge, sink, and submerge." Since the Greek word baptidzo,
translated "baptize" 60 times, means "to dip or immerse" it
is clear that baptism is by burial into the element used in baptism. In fact,
baptism is spoken of as a burial in Rom. 6:4 and Col. 2:12.
X. There are Seven Baptisms in
Scripture
Paul
taught the "doctrine of baptisms" (Heb. 6:2). There are five
different elements people have been baptized or immersed into. The seven
baptisms and the five different elements used in baptism are as follows:
1. The baptism "unto Moses in the
cloud and in the sea" (1 Cor. 10:2). This refers to the crossing of
the
2. John's baptism in water (Mt. 3;
Lk. 3; Acts 1:5; 19:3-4). This was immersion in water (Mt.
3. Christ's baptism in water (Jn.
3:22-23; 4:1-2). These last two baptisms were not continued, because they were
in the name of the Father only and not in the name of the Father, and of the
Son, and of the Holy Ghost, as Jesus authorized in Mt. 28:18-20. Both John and
Jesus did work in the name of the Father only (Jn.
4. Baptism of suffering (Lk.
5. Baptism "into Christ" and
into His body, the church (Rom. 6:4; 1 Cor.
If these Scriptures speak of
being "baptized into Christ" and "into one body" the body
of Christ, which is the church, then the element the believer is baptized into
is not water but Christ and His body. If we take these passages to refer to
water baptism we make Christ and His church mere water. Is Christ water? Is His
body water? If not, then Christ and His body are the elements believers are
baptized into and not water. We must not insert a meaning into any Scripture
that is not there, to teach something contrary to what is plainly written.
Water baptism does not bring one into Christ or into His body. Man has nothing
to do in this operation. It is solely an operation of God by the Holy Spirit.
On the other hand, water baptism is not by God, Christ, or the Holy Spirit, but
solely by man.
6. Christian water baptism (Mt.
28:19; Mk.
Water baptism does not remit
sins. This is a work of God and a gift through faith (Eph. 2:8-9; Rom. 10:9-10;
Acts 15:8-9). It is faith in the blood of Christ that remits sins, not water
administered by man (Rom. 3:24-25; Eph. 1:7; Rev. 1:5; 1 Jn. 1:7; 1 Pet.
1:18-23).
Men
have been and will yet be saved before and without water baptism. All Old
Testament saints before John the Baptist were saved before and without water
baptism. Many were saved from sin during the ministry of Christ before and without
water baptism (Mt. 9:1-8; Lk. 7:36-50; 18:9-14; 19:1-9;
The
"water" of the new birth of Jn. 3:5 does not refer to literal water,
but to spiritual water of the Word, as proven in Jn. 16:3; 17:17; Eph.
5:26; 1 Pet. 1:18-23; Rom. 1:16; Jas. 1:18. These passages state that the new
birth is by the Spirit and the Word of God. Water is used in a spiritual
sense in Jn.
7. Baptism in the Holy Spirit (Mt.
3:11-16; 20:20-23; Lk. 24:49; Jn. 1:31-34; 3:34; 7:37-39; 14:12-17; Acts 1:4-8;
2:1-4, 33, 38-39; 5:32; 8:14-22; 9:17; 10:38, 44-48; 11:14-18; 19:1-7; Rom.
15:29; Gal. 3:1-3, 14; Eph. 3:19; 2 Tim. 1:7; Heb. 6:2; Isa. 11:2; 28:9-11;
42:1-7; 61:1; Joel 2:28-29; Hab. 1:5).
XI. Three Baptisms for Believers
There
are three baptisms for believers in Christ. They are the last three of
the seven mentioned above. The first four are not for Christians today
for they have been done away with, for reasons we have stated above. Note the
following facts concerning the three baptisms:
1. The Agents, Elements, and
Candidates
The
three agents who administer the three baptisms are: the Holy Spirit, Jesus
Christ, and the minister. The three elements are: Christ, the Holy Spirit, and
water. The candidates in all three baptisms are: the believers of the gospel.
The
Holy Spirit is the agent that baptizes the believer "into Christ" and
"into one body," the church, which is the body of Christ: "For
by one Spirit [the agent] are we all [believers] baptized into one body [the
element], whether we be Jews or Gentiles" (1 Cor.
Christ
is the agent that baptizes the believer into the Holy Spirit. John the Baptist
said, "He [Christ, the agent] shall baptize you [believers] with the Holy
Ghost" (the element, Mt. 3:11; Jn. 1:31-34).
Ministers
are the agents who baptize believers into water (Mt. 28:19). This kind of
baptism is solely a work of man, and not of God.
2. Scriptural Order of the Three
Baptisms
The
Holy Spirit baptism can take place both before and after water baptism, but
always after baptism into Christ and His body, the church. It is only for saved
men (Lk.
3. The Purpose of the Three
Baptisms
The
purpose of the baptism into Christ and into the body of Christ is to save the
soul. It is the only baptism essential to salvation. The purpose of baptism
into water is to witness to the reality of salvation and is essential only to
obedience and to testimony after one is truly saved.
The
sole purpose of the Spirit baptism is to endue men fully with power to do the
works of Christ, and even greater works than He did (Jn. 14:12; Lk. 24:49; Acts
1:4-8); to carry on the work that Jesus began "both to do and to teach"
(Acts 1:1-2, 4-8; Mt. 28:20); to confirm the Word of God among men (Mk.
16:15-20; Heb. 2:3-4); to give men the Spirit of God without measure and in all
fulness (Jn. 7:37-39; 14:12; Rom. 15:29; Eph. 3:19); to anoint men fully to
preach the gospel to the poor, to heal the broken-hearted, to preach
deliverance to the captives, and the recovering of sight to the blind, to set
at liberty them that are bruised, to preach the acceptable year of the Lord
(Isa. 61:1-2; Lk. 4:16-21); to cast out devils, to heal all manner of sickness
and all manner of disease among the people, and to take God's salvation to the
ends of the Earth (Mt. 10:7-8; 11:2-6; 12:17-21; Mk. 16:15-20; Jn. 14:12; Acts
1:8); and the blessings enjoyed by men in Old Testament times who had the Holy
Spirit only by measure (2 Cor. 3:6-11; Heb. 8:6; Jn. 14:12; Rom. 15:29; 1 Cor.
1:7; 2:4-5; 4:18-21; 2 Cor. 10:3-11; Eph. 3:19; 6:10-18; 1 Thess. 1:5; Heb.
2:3-4; Mk. 16:15-20; Acts 1:4-8).
XII. What the Baptism of the
Spirit Really Is
It
is the immersion or burial of the believer in the Spirit at which time he
receives the Spirit in his life "without measure" and not just
"by measure" as men received before Pentecost. It is the full
anointing of the Spirit that Christ received and demonstrated on Earth (Isa.
11:1-2; 42:1-7; 61:1-2; Mt. 11:4-6; 12:18; Lk. 4:16-21; Jn. 3:34; 14:12; Acts
10:38).
It
is the Spirit coming in, upon, filling, overwhelming, infusing, anointing, and
enduing with full and complete power to do the works of God among men, and not
just a measure, as in Old Testament days. It is the Spirit taking full
possession of the believer to live, speak, and work through him in the same
degree that was manifested through Christ and the apostles. It is the fulness
of what men had in part before Pentecost. It is more than a mere
"filling." It is a baptism as well as a filling of the Spirit.
XIII. A "Filling" and a
"Baptism" Illustrated
The
difference between a "filling" and a "baptism" in the
Spirit, or the Spirit "by measure" and "without measure"
may be illustrated by a glass and a pitcher of water. Water may be poured into
a glass it is full of water to the brim. A person can pour more water into a
glass, but the glass will still hold or contain the same amount (different size
glasses, different amounts of water), as long as the glass wasn’t completely
full in the first place. Little by little water can be put into the glass until
it is full and can hold no more without running or spilling over (it overflows).
Different measures into it at different times, or it can be filled all at one
pouring. He can keep pouring until the glass is full and running over and still
it is not baptized (immerged). It is only full and running over. But if a
person takes the glass and immerses or buries it in the fulness of water it is
both filled and baptized. This explains how the disciples were all
"filled" (Acts 2:4) as well as "baptized" in the Spirit at
Pentecost (Acts 1:4-5). A filling always accompanies a baptism, but a baptism
does not always accompany a filling, infilling or refilling.
"Filled" and "baptized" remains
that way, for the minute he gets out of the "fulness" of the Holy
Spirit and lives in self, or lives as he lived before, he is no longer full of
The Holy Spirit but is partially of self (carnal, flesh). He is not baptized in
the Spirit any more than the glass would be baptized in water if taken out of
the water. Like the glass, it is possible to get un-baptized and still retain a
"measure" or be more or less "filled" with the Spirit as
before being baptized in the fulness of God. Christ kept himself full of the
Spirit of God by prayer and daily yielding (being obedient) to God for more
virtue and power to bless all who came to Him (Mt. 14:23; Lk. 5:16; 6:12; 9:18;
2nd Corinthians 4:16; Ephes. 4:23; Col. 3:10). The disciples also
lived in prayer and received new infillings and anointings from time to time
(Acts
XIV. The Biblical Doctrine of
Interpenetration
The
Bible does teach that the Holy Spirit, Christ, or Son of God comes into
and dwells in man (1st
Corinthians 6:9). This means that they always exist as separate persons
outside of man’s body but can
also come into him (in the Holy Spirit) and dwell depending upon the
person’s Righteousness and Holiness. They all have their own separate and
personal bodies, souls, and spirits, and will not come into an un-holy
temple or unclean vessel. They can only dwell in man in the sense of
union (full agreement) with him to a personal agreement of purpose in life.
They are all spoken of in Scripture as dwelling in man, but the thought is that
of union become one in life and holiness, working together to accomplish a mutual
purpose of God’s Holy plan (John 14:23-24; Romans 8:9-11).
Men
are spoken of as being "in Christ" and Christ being in them (2 Cor.
The
word "inter-penetrate," or dwelling in each other, could not possibly
mean physically getting on the inside of each other bodily. It means "to penetrate (spiritually) within or
between;" "to permeate;" "to penetrate each other
mentally." It is a word used to describe the union of two persons spiritually,
so that they are considered as being in and dwelling in each other. Since the
idea could not be that of physical bodies like physical flesh and bones, getting
on the inside of each other, it means the union of spirits, natures, wills,
ideals, purposes, plans, acts, thoughts, and desires. It means the blending of
persons together who are consecrated to the same end in life (Eph.
It
is the same idea as when a man and woman become "one flesh" when
"joined together" (Gen. 2:24; Mt. 19:5); when thousands of people
become "one people" (Gen. 11:6); when many bodies become "one
body" (Rom. 12:5; 1 Cor. 10:17; 12:12-28); when many minds become
"one mind" (Rom. 15:6; Phil. 2:2); when many spirits become "one
spirit" (1 Cor. 6:17; Phil. 1:27); and when many men become "one
man" (Eph. 2:14-15; 4:13).
No person loses his own personal physical
body, soul, and spirit in order to become "one" with, or to be
"in" the other person’s body unless
he is possessed with or by familiar spirits (demonically possessed).
Being "in" each other does not depend on bodily contact, neither is it
made ineffective by distance. Two or more spirits such as two or more thoughts
can live in each other and the union may be complete regardless of bodily
contact or distance from each other. Paul said of the Philippians, "I have
you in my heart" (Phil. 1:7). (which is a figure of speech, an expression)
and said of the Corinthians, "ye are in our hearts to die and live with
you" (2 Cor. 7:3). Are we to understand such to mean that all the
Philippians and Corinthians were in Paul bodily? If we understand what
dwelling in each other means in connection with man, let us understand the same
truth when it speaks of Satan, the Holy Spirit, Christ, and God as being
in man.
Men
control each other to the extent of oneness with each other, or consecration to
the same end in life. So it is with man and God, or man and Satan who control
men to the extent of union with them to the same end in life.
Thus
it becomes clear how the Holy Spirit dwells in man, and how one can have God in
a measure or in all fulness. To the extent a man is consecrated to God and is
one with God (unity), to that extent he is filled with the Spirit. To the
extent one is filled with the Spirit stating, he is in union with the Holy
Spirit, and the Spirit dwells in him. Thus if one has only a measure of
the Spirit then he is not fully controlled by the Spirit (as a slave,
indentured servant without the power of free choice) or baptized in all the
fulness of God. When one is baptized in The Holy Spirit the person is in union
and oneness with God are in complete agreement working in harmony. The whole
life of such a man is wholly surrendered and yielded to God and totally
consecrated to do the whole will of God. He is fully sanctified (set apart unto
God) and prepared unto every good work (2 Tim.
XV. Bible Evidences of the Spirit
Baptism
In the Life of Christ
The
evidences of the Spirit baptism are very clear from prophecy, promise, and
history. First, we will sum up the entire body of evidence by recognizing
them in full as they existed in the life of Christ, the first to be baptized in
the fulness of God. Since Christ is our example in all things, we should not
ignore the biblical evidences of the Spirit baptism in His life if we really
want to understand them. We should accept His Spirit baptism and all its
evidences as the true biblical pattern for all men who seek to be baptized in
the Holy Ghost.
As
human beings, it is natural to hide our failures and lack of power behind the
fact that Christ was God manifest in the flesh. It is argued that He naturally
had more power with God than any “normal” human being could ever have. We are
prone to attribute all Christ's anointing and power to the fact that He
was a member of the Divine Trinity.
1. Christ laid
aside His God-form, including the natural and all-powerful attributes of God
and all the glory He had with the Father before the world was created, and
limited Himself by taking human-form and all its limitations during the days of
His flesh (Phil.
2:5-11); He was made of a woman (Gal. 4:4), in the likeness of sinful flesh
(Rom. 8:3), and became God's Son. His Sonship always refers to humanity (Luke.
1:32-35; Jn. 1:14; Mt. 1:18-25; Ps. 2:7, 12; Heb. 1:5-7; 5:5-10; 10:5-14). He
was made lower than the angels and took on Him the full nature of
man. "In all things it behooved him to be made like unto his
brethren," to live like they should live, and be anointed with the Holy
Spirit like they should be, so as to prove to all men that by the same means of
grace and anointing of the Spirit they could live like Him and do His works
(Heb. 2:9-18; 5:8-9; 1 Pet. 2:21).
2. Jesus
was born with no more power, wisdom, knowledge, or divine power than any other
newborn baby. He was virgin-born and grew in knowledge and wisdom and in every way as
any other child (Isa. 7:14-16; 11:1; 50:4-11; 53:1-12; Ps. 119:97-104; Lk.
2:40, 52; Heb. 1:5-7; 2:9-18; 5:8-9).
3. He was still
limited in knowledge when a grown man (Mk. 13:32). It was not until after His exaltation that
He had His original glory restored to Him and received the Revelation to give
to us (Jn. 17:5; Rev. 1:1). He received all power from God only after His
resurrection (Mt. 28:18).
4. Jesus claimed
no personal divine attributes or powers while in the days of his flesh. All He claimed was that He had
the full anointing of the Spirit to do His miraculous works (Mt. 12:28; Lk.
4:16-21). This is all that the apostles claimed for Him (Jn. 3:34; Acts
10:38). The prophets predicted this would be the source of His power (Isa.
11:2; 42:1-7; 48:16; 61:1). History records that He received the Holy Spirit
and exercised the gifts and graces of the Holy Spirit in all fulness (Mt.
3:16-17; 12:22-32; 20:22; Lk. 4:16-21; Jn. 3:34; Acts 10:38; Rev. 5:6).
5. Jesus did no
miracle until His anointing with the Holy Spirit and power when he was thirty
years old (Jn.
2:11; Lk. 4:16-21; Acts 10:38). God "gave" Him the Holy Spirit
"without measure" and made Him responsible to do the will of God (Jn.
3:34-35). God committed all judgment to Him (Jn. 5:22), gave Him self-existent
life (Jn. 5:26-27), and power over all flesh (Jn. 17:2). He did all His works in His Father's name or by the authority of
God, and not by His own authority (Jn. 5:43; 10:25; 17:6-8, 26). He
said that He was not as great as His Father (Jn. 10:29; 14:28; Compare 1 Cor.
11:3). He said that He was sent by God and did not come of Himself (Jn.
3:14-18, 34; 4:34; 5:17, 30, 36; 6:29, 38-40, 57; 7:16, 28; 8:16, 28-29, 42;
10:36; 12:44-45; 17:4, 8).
1.
Jesus claimed that His works were
not of Himself, but were of the Father (Jn. 5:17, 19; 10:32; 14:10); that He could do nothing of
Himself (Jn. 5:19, 30); that He did nothing of Himself (Jn. 5:28), that His
doctrine was not His own (Jn. 5:20; 7:16; 8:26, 28; 10:18; 14:31; 15:15); that
He did not speak of Himself (Jn. 8:38, 40; 12:49; 14:1); that He sought God's
glory and not His own (Jn. 8:50); that He was a servant of God and perfectly
obedient to Him (Jn. 8:35); that His works were proof enough that God
was with Him and was doing the works by the Spirit, and therefore they
were not works of His own divine natural attributes and powers (Jn. 3:2;
5:31-36; 9:4; 10:25, 38; 11:42; 14:10; Compare Acts 10:38); and that He was
simply using the same means of grace by prayer, faith, and yieldedness to the
Spirit that all believers after Him must use if they wanted to do His
works (Lk. 11:1-13; 24:49; Mk. 11:22-24; Acts 1:1-2, 4-8; 10:38; Jn. 14:12-15).
2.
Not only did Jesus make the above
claims concerning His own life, but He repeatedly taught His disciples that
neither He nor they could do anything of themselves (Jn. 15:1-7; Mk. 9:23; 11:22-24; Lk. 24:49; Acts 1:4-8).
Jesus made it clear to His disciples that He was sending them into the world to
confirm the gospel and continue what He "began both to do and to
teach" and that this was to be the New Testament program throughout this
age (Jn. 17:18; Mk. 16:15-20; Mt. 28.19-20; Acts 1:1-2, 4-8). This was the
program with which His disciples were sent out when He first called them (Mt.
10:1-20; Lk. 10:1-20; Mk. 6:7-11). This is the kind of program the disciples
carried out after Pentecost (Mk. 16:15-20; Heb. 2:3-4; Acts 2:43; 3:6; 5:15-16;
6:3-8; 8:1-22; 9:32-43; 10:44-48; 15:12; 16:14-20; 19:11-12; 20:9-10). This is
the kind of ministry Jesus promised every believer, not only preachers, but
also all laymen: "He that believeth on me, the works that I do shall he do
also; and greater works than these shall he do; because I go to my Father"
(Jn. 14:12-15). "These signs shall follow them that believe" (Mk.
16:15-20).
We
conclude, therefore, that the true biblical evidence of the Spirit baptism is
to do the works of Christ, as He promised, and as He demonstrated among men;
that anything short of this would not be a demonstration of the fulness of God;
and that a demonstration of only a measure of the power that He had
proves one has only a measure of the Spirit, as Old Testament saints and
the disciples had, before the giving of the fulness of God at Pentecost. This
we will prove more fully in the next two points.
The New Testament Program for the Modern Church
The
program for the church has always been the same throughout this age of grace.
The modern program should be exactly like the original one that made the church
known throughout the Roman world in just a few years. The New Testament program
has not changed. Rather, it is the church that has changed, and it will always
be true when there is any change at all. The program for the church is clearly
stated in Scripture, and it was powerfully and supernaturally demonstrated in
the lives of the early believers, as recorded in history. Anyone can discover
the truth by reading the record in the New Testament.
This
record is one of carrying on the work that Christ Himself started. Many are the
Scriptures that reveal the power and success of the early church. The following
brief study of these Scriptures will make clear to any honest-hearted believer
what the New Testament program was in the early church and also how it should
be continued today in the modern church.
I. The New Testament Program for
the
This
program is not a complicated or intricate one. It is made up of two main
points: first, to preach the
gospel, and second, to
confirm the gospel. This is very clearly stated in the following
Scriptures: "The former treatise have I made, O Theophilus, of all that
Jesus began both to do and to teach" (Acts 1:1-2); "Jesus went about
all Galilee, teaching in their synagogues, and preaching the gospel of
the kingdom, and healing all manner of sickness and all manner of
disease among the people" (Mt. 4:23-24); "Go and shew John again the
things which ye do hear and see. The blind receive their sight, and the lame
walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and
the poor have the gospel preached unto them" (Mt. 11:1-6); "He
healed many that were sick of divers diseases, and cast out many devils . . .
And he preached in their synagogues" (Mk. 1:34-39); "The Spirit of
the Lord is upon me, because he hath anointed me to preach the gospel to the
poor; he hath sent me to heal . . . to set at liberty them that are bruised, to
preach the acceptable year of the Lord" (Lk. 4:16-19).
Preaching and healing constituted the great work of Christ in starting the New Testament program and this was the work that He commanded the apostles to carry on both before and after the crucifixion. Note the following passages (which occurred before the crucifixion) which prove that the disciples began their ministry by preaching and healing: "He called unto him his twelve disciples [Judas included], he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease . . . These twelve [Judas included] Jesus sent forth and commanded them . . . as ye go preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give" (Mt. 10:1-8); "He ordained twelve [Judas included