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. 3:11; Mk. 1:8; Lk. 3:16; Jn. 1:31-34). Jesus said to His disciples just before Pentecost, "Ye shall be baptized with the Holy Ghost not many days hence" (Acts 1:4-8). See also Mt. 20:20-23; Acts 2:33, 38-39; 8:11-22; 9:17; 10:44-48; 11:14-18; 15:7-11; 19:1-7; Gal. 3:14).

 

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. 11:13). The Spirit that Jesus promised was not to be for the world (the unsaved), but only for men who were saved and were not of the world (Jn. 14:16-17; 17:14).

 

            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 2:38-39). He promised further that the same baptism would be given to all men who want Him (The Holy Ghost) in the latter days. He said of the experience at Pentecost that "This is that which was spoken by the prophet Joel And it [this same prophecy of the Spirit baptism upon all men] shall come to pass in the last days, saith God, I will pour out of My Spirit upon all flesh: and your sons and your daughters, shall prophesy." When was this to be fulfilled? "In the last days" of this age when God will "shew wonders in heaven above, and signs in the earth beneath" (Acts 2:16-21). Thus, a fulfillment of Joel's prophecy of the Holy Spirit baptism upon all men happened at Pentecost and it will happen again in the last days before the great tribulation begins.

 

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 Jordan (Mt. 3:16; Mk. 1:10; Lk. 3:21-22; Jn. 1:31-34). That this was a "baptism" is clear from the fact He said to the sons of Zebedee, "Are ye able to be baptized with the baptism I am baptized with . . . Ye shall . . . be baptized with the baptism I am baptized with" (Mt. 20:20-23).

 

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; 12:17-21; Lk. 4:16-21; Acts 10:38.

 

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 1:45). Peter on Pentecost confirmed the fact that on this day the Spirit baptism was given for the first time because Jesus had been glorified. He said, "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear" (Acts 2:33).

 

            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; 5:11-14; 6:3). He was "within" them (Ps. 51:10-11; Isa. 63:10-14; Ezek. 11:19). The Spirit entered "into" many before Pentecost (Ezek. 2:2; 3:24; Acts 3:21). He came "upon" (Num. 11:17-29; 24:2; Judges. 3:10; 6:34; 11:29; 14:6, 19; 15:14) and "moved" many in Old Testament days (Judges. 13:25; Acts 3:21; 2 Pet. 1:21).

 

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. 1:41, 67; 2:25-38). John the Baptist was "filled" with the Spirit from birth and never was baptized in the Spirit (Lk. 1:15-17), "For the Holy Ghost was not yet given [in baptismal measure], because Jesus was not glorified" (Jn. 7:37-39; Acts 2:33). Mary was "filled" with the Holy Spirit about thirty-five years before Pentecost (Lk. 1:46-56), but she was not baptized in the Spirit until Pentecost (Acts 1:12 - 2:4). Jesus was "filled" with the Spirit from birth (Isa. 50:4-5; Lk. 2:40, 52), but He was not baptized in the Spirit until thirty years later after being baptized in water (Mt. 3:16-17; 20:20-23; Jn. 3:34; Lk. 4:16-21; Acts 10:38). The disciples were "filled" with the Spirit and had the Spirit "in" them in a measure several years before Pentecost (Mt. 10:1-8, 16-20; 16:17; Mk. 6:7-13; Lk. 10:1-20), but they were not baptized in the Spirit until Pentecost (Acts 1:4-8; 2:1-4, 33).

 

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. 8:10); peace (Ps. 37:11); longsuffering (Jas. 5:10-11); gentleness (2 Sam. 22:36); goodness (Ps. 23:6); faith (Heb. 11); meekness (Num. 12:3); and temperance (Ps. 119:101).

 

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 3:19-21; 2 Tim. 3:15-17; Heb. 1:1-2; 2 Pet. 1:21). This gift or exercise of the Spirit is much the same as speaking through men in other languages, for there can be no difference in the spiritual operation of speaking by men in one language or many, or in their own tongue or other tongues. They also had the exercise of the gift of interpretation of dreams and visions (Gen. 41; Dan. 1:17; 2:19-30, 36; 4:19-27; 5:17-29). The gift of interpretation is much the same whether dreams or tongues are interpreted. The operation is the same.

 

            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. 13:21; Jas. 5:17). John the Baptist had the same spirit and power that Elijah had, not the "double portion" that was upon Elisha (Lk. 1:15-17), not the portion Moses had (Num. 11), and not the Spirit "without measure" that Christ had (Jn. 3:34).

 

            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. 3:34; Isa. 11:2; 42:1-7; 61:1; Lk. 4:16-21). Jesus promised every believer the same fulness of the Spirit that He, Himself had (Jn. 7:37-39; 14:12-15).

 

            John speaks of men receiving "of his Spirit" and "of his fulness" (Jn. 1:16; 1 Jn. 4:13). Paul also speaks of "the supply of the Spirit" (Phil. 1:19); "the earnest of the Spirit (2 Cor. 1:22; 5:5); "the fulness of God" (Eph. 3:19); and "the fulness of the blessing of the gospel of Christ" (Rom. 15:18-19, 29).

 

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. 3:24-25; Heb. 9:15).

 

            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 (Rom. 8:9-16; 1 Cor. 3:16; 12:13). It is by the Spirit that men are convicted (Jn. 16:7-11), born again (Jn. 3:1-8), call Jesus "Lord" (1 Cor. 12:3), and God "Father" (Rom. 8:15; Gal. 4:6). The Spirit baptizes all men into the body of Christ or into Christ    (1 Cor. 12:13; Gal. 3-.27-29), changes lives (2 Cor. 3:18), makes new creatures (2 Cor. 5:17), frees from sin (from. 8:1-13), keeps free from sin (Gal. 5:16-26; Rom. 6:3-23; 8:12-13), leads and guides into truth (Jn. 14:26; 15:26), reveals, teaches, and brings things to remembrance (Jn. 14:26; 15:26; 16:13-15), gives life, liberty, gifts, access to God and all graces (Eph. 2:18; 1 Cor. 12; 2 Cor. 3:6, 17; Eph. 2:18; Gal. 5:21-22), washes, sanctifies, and justifies (1 Cor. 6:11; 2 Thess. 2:13; 1 Pet. 1:2), and helps in all phases of life.

 

            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 Red Sea when Israel was hid from Pharaoh in the sea on both sides and the cloud in front and back and all over them to protect them from the Egyptians. They were completely covered by the clouds and went through the sea. This was a true baptism in the cloud and in the sea. Cloud and water are the elements used in this baptism.

 

            2.         John's baptism in water (Mt. 3; Lk. 3; Acts 1:5; 19:3-4). This was immersion in water (Mt. 3:16; Mk. 1:10).

 

            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. 17:31-34; 5:43; 10:25; 17:1-6). Paul rebaptized the disciples of John thus proving that baptism in the Father's name only was not recognized after Christ died (Acts 19:1-7).

 

            4.         Baptism of suffering (Lk. 12:50). This was a baptism that Christ was yet to be baptized with after He spoke of it in this passage. It refers to His sufferings and the element He was to be baptized into speaks of the overwhelming agonies that He was to go through in taking the sins and sicknesses of the race (Isa. 52:14; 53:1-12; Mt. 8:17; Lk. 22:44; 1 Pet. 2:24).

 

            5.         Baptism "into Christ" and into His body, the church (Rom. 6:4; 1 Cor. 12:13; Gal. 3:27; Eph. 4:5; Col. 2:12). These Scriptures have been taken to refer to water baptism but not one of them mentions water as the element the believer is baptized into. If they referred to water baptism it would read "buried with him by baptism into water" but they plainly say "baptism into Christ," "baptized into one body," and "baptized into Christ." In Col. 2:12, Paul says men are saved by being "buried with him in baptism, wherein also ye are risen with Him through faith of the operation of God" and not through water administered by man. Whatever baptism this passage refers to, it is one by "the operation of God" and not through the operation of man. It, therefore, could not possibly refer to water baptism by man.

 

            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. 16:15; Acts 2:38, 41; 8:12-16, 36-38; 9:18; l0:44-48; 16:15, 33; 18:8; 19:1-5; 22:16; 1 Cor. 1:13-17; 1 Pet. 3:21). These 15 passages are all the Scriptures teaching water baptism. The element used is water and the administrator is man. Candidates are supposed to be already saved and disciples of Christ (Mt. 28:19). Water baptism testifies outwardly of an inward work and is merely a "figure" (l Pet. 3:21) and a "witness" of the change previously made in the life of a candidate through faith in the death, burial, and resurrection of Jesus Christ (1 Jn. 5:6-10).

 

            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; 23:43; Jn. 4:49-53). Since the day of Pentecost many were saved from sin and some even baptized in the Holy Spirit before and without water baptism (Acts 9:17-18; 10:44-48; 11:14-18; 15:7-11). These last three passages state that Cornelius and his house were not saved until Peter preached to them. Then while hearing the Word the Holy Ghost fell on them as at Pentecost and only then was the question of water baptism brought up. Even Christ was baptized in water as a witness and a testimony of His own death, burial, and resurrection. He had no sins to remit by water. He is our example so if water did not remit His sins it does not remit ours (1 Pet. 2:21).

 

            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. 4:14; 7:37-39, etc. Since it is used in a spiritual sense and since Jesus was speaking to Nicodemus of a spiritual birth and of "heavenly things" it is very clear that the water of Jn. 3:5 could not refer to literal water.

 

            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. 12:13). This is called being baptized "into Christ," not into water or into the Holy Spirit, and refers to the saving of the soul by the Spirit and the Word of God and of making one a member of Christ and His Body, the church (Rom. 6:4; Gal. 3:27; Col. 2:12). This is the "one baptism" of Eph. 4:5 for it is the only one of the three baptisms for believers that saves the soul and brings us into the one body of Christ that Paul is speaking of in Eph. 4. This baptism "into Christ" by the Spirit is the only one absolutely essential to the salvation of the soul. A person must obtain this baptism before he is a fit candidate for the other two baptisms, the baptism into the Spirit and the baptism into water. This baptism is solely a work of God by the Spirit and by the water of the Word of God, and not of man. It is the same as the new birth of Jn. 3:5.

 

            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. 11:13; Jn. 7:37-39; 14:17; Acts 2:38-39; 5:32) It can be received whether one is baptized in water or not, as proven in the cases of Paul and the Gentiles (Acts 9:17-18; 10:44-48; 11:14-18; 15:7-11). Others received this baptism after baptism in water (Mt. 3:16; Acts. 1:4-8; 2:1-4; 8:12-25; 19:1-7). It is, therefore, proper to baptize one in water before or after he is baptized in the Spirit, but never before he is baptized into Christ and is a member of the body of Christ by the new birth.

 

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 4:21; 6:4). They gave themselves continually to the ministry of the Word and prayer (Acts 6:2-4).

 

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. 5:17; Col. 1:27; Rom. 8:10). Both man and the Holy Spirit are spoken of as being in each other (Rom. 8:9). Both Christ and God are spoken of as being in each other (2 Cor. 5:17; Jn. 14:10-11, 20). Man is spoken of as being in both the Father and the Son (1 Jn. 2:24). Both sin and Satan are spoken of as being in man as man is in agreement with sin and sin dwelling in each for Satan is the instigator of sin (Rom. 7:7-25; Lk. 22:3; Jn. 13:27: 1 Jn. 4:4; Col. 3:7; Rom. 6:1; 8:9).

 

            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. 3:17; 1 Cor. 6:17; Heb. 2:11).

 

            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. Union with either God or Satan results in fulfilling the end to which both are consecrated.

 

            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. 2:21). His bodily members, his soul passions, feelings, desires, and appetites, and his spirit faculties are members of righteousness and instruments of divinity to accomplish the works of Christ among men.

 

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 Modern Church

 

            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