The Baptism of the Holy Spirit is one of the most important teachings in the New Testament. In order to analyze the Pentecostal view of this doctrine we are using a four fold approach. This approach involves: 1) presenting several different versions of the doctrine, 2) summarizing the statements made in the doctrines, 3) asking questions corresponding to the statements, and 4) examining the Scriptures to determine if the doctrinal statements have validity. This process is designed to evaluate the Scriptural integrity of this important doctrine.
1. Is it necessary for someone to be born again to become a Christian?
"In the Baptism of the Holy Ghost, received subsequent to the new birth..." PAOGOA This experience is distinct from ...the experience of the new birth." PAOC
Becoming a Christian involves trusting one's life to Jesus Christ. When this happens the person experiences the new birth. The new birth involves many aspects including belief, repentance, faith and receiving the Holy Spirit. The Apostle Peter indicates the importance of this experience when he wrote, "In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead."1 Peter 1:3 The new birth is one of the most important teachings of Jesus Christ and absolutely essential for admission into the Kingdom of God. The believers experience of entering into the Kingdom of God is salvation. This is accomplished in the Christian through the receiving of the Spirit. Without the Spirit a person is not a Christian, is not born-again and is not in the Kingdom of God. All Evangelicals, including Pentecostals, are in agreement that it is necessary to experience the new birth to become a Christian.
2. Is there a second subsequent experience called the Baptism of the Holy Spirit?
"received subsequent to the new birth..." PAOGOA This experience is distinct from, and subsequent to, the experience of the new birth. PAOC
Although Evangelicals and Pentecostals acknowledge the importance of the Baptism of the Holy Spirit they are deeply divided on the issue of the Baptism of the Holy Spirit as a subsequent experience. Evangelicals view Pentecostals as introducing a serious error into the Christian faith at the point where it is most critical, just as the new believer is receiving the Spirit at the time of salvation. Ephesians 4:30
First we will look at the Scriptures Pentecostals use to support their claim of a second experience. In their doctrinal statement they use two Scriptures, Acts 8:12-17 and Acts 10:44-46. The first thing we observe when we read these scriptures is that the terms "new birth" and "baptism of the Holy Spirit" are not used in either passage. Furthermore, in Acts 8:16 it says very clearly "the Holy Spirit had not yet come upon any of them" In Acts 10:44 the Scriptures simply say, "while Peter was still speaking these words, the Holy Spirit came on all who heard the message." Since there is no clear explanation as to what kind of experience is occurring we must ask, how is it possible to prove a subsequent experience when neither Scripture provides clear evidence of a second "distinct" event?
Other than using two very debatable passages Pentecostals have no solid evidence to back up their claims of a second experience. There are no primary Scriptures anywhere in the New Testament which say, "the Baptism of the Holy Spirit is a distinct, subsequent experience following the new birth". Neither are there any secondary Scriptures that say something like, "having been born again Christians are waiting for the Baptism of the Holy Spirit." Every Scripture they use is circumstantial and debatable!
Evangelicals believe there is a single experience of the believer receiving the Holy Spirit when they are born-again. This experience may be referred to as either the new birth or the Baptism of the Holy Spirit. There are four major doctrines which Evangelicals use to support this view. These doctrines are: a) the fulfillment of the Kingdom of God, b) the fulfillment of the prophecy of Joel, c) the fulfillment of the Davidic Covenant and d) the fulfillment of Father's Promise. All four of these doctrines are important to a Biblical understanding of the Baptism of the Holy Spirit.
a) The fulfillment of the Kingdom of God.
The timing of the fulfillment of the Kingdom of God is pivotal in determining whether the Baptism of the Holy Spirit is received subsequent to the new birth. The connection between being born-again and the Kingdom are clear. John 3:3 Would not a similar association with the Baptism of the Holy Spirit show these two experiences are related?
A connection between the Kingdom of God and the Baptism of the Holy Spirit can be made. In Acts 1:3-8 there are several references to the Kingdom. The most important is the reply Jesus gave to the question about the coming of the Kingdom of Israel. In response to their question Jesus said, "But you will receive power when the Holy Spirit comes on you."Acts 1:6-8 The Holy Spirit being poured out on the Day of Pentecost is the fulfillment of this promise and the beginning of His Kingdom. Acts 2:1-4. Since both terms, born-again and Baptism of the Holy Spirit, are related to the coming of the Kingdom of God, there can only be one initial experience of receiving the Holy Spirit, not two as the Pentecostals claim.
b) The fulfillment of the prophecy of Joel.
This prophecy is important because it is the first indication in Acts 2 of what is happening on the day of Pentecost. When Peter stood up on the Day of Pentecost to explain what was going on, Acts 2:5-15, the first thing he did was to quote Joel 2:28-32. The passage begins with these words, In the last days God says, I will pour out my Spirit on all people...". The passage ends with these words, "And everyone who calls on the name of the Lord will be saved."Acts 2:21 Peter is obviously indicating that the people present are to call on the Lord for the purpose of being "saved". He carries this theme on throughout the chapter explaining the necessity of repenting in order to be saved and receive the Holy Spirit! Acts 2:38-39 There is absolutely nothing else in Acts 2:1-41 to indicate that anything other than salvation is being experienced on the Day of Pentecost.
c) The Davidic Covenant is fulfilled on the Day of Pentecost.
The main body of Peter's message, which he preaches on the Day of Pentecost in Acts 2, has to do with the fulfillment of the Davidic covenant. Acts 2:25-37 The importance of Jesus being the Messianic fulfillment of God's covenant with David is not only essential to an understanding of Pentecost but also of the whole New Testament! By quoting several passages which directly refer to this covenant, Peter is tying together two very important ideas. They are that Jesus is both the promised Old Testament Messiah, the Christ, and Lord. Acts 2:36 On the basis of this fact the people understand the seriousness of what is happening and are 'cut to the heart'. Peter confidently tells them what to do to be saved. Acts 2:37-39 The fulfillment of the Davidic covenant, which is a basis for the Kingdom of God, is yet another indication of the spiritual nature of what is happening on the Day of Pentecost. The Baptism of the Holy Spirit is not a disconnected 'subsequent' event as the Pentecostals claim but an essential aspect of the Biblical plan of salvation.
d) The fulfillment of the Father's Promise.
The Father giving Jesus permission to pour out the Holy Spirit, is the central event on the Day of Pentecost. Previous to Pentecost, in Acts 1:4-5, Luke ties the Father's promise to what would happen in a few days when they would be "baptized with the Holy Spirit." In Acts 2:33 Peter explains that what they "see and hear" on that day is a direct result of the Father's promise being fulfilled. This is important because it is yet another indication the Day of Pentecost is the coming of salvation, not a subsequent experience. Until Jesus sat at the right hand of the Father and received His final approval, salvation was not yet complete. The fact that what is being poured out at this time is the Spirit which the Father promised, means the new birth could not possibly have occurred at a previous time.
Knowing they must find a previous time when the Spirit was poured out resulting in the new birth, Pentecostals point to John 20:22. In terms of this being the first salvation experience, this passage is inadequate for many reasons. Perhaps one of the most obvious reasons why this passage is not the first instance of the new birth is the continued physical presence of Jesus with the disciples. We are told, "He showed them his hands and side." John 20:20 Salvation is more than just receiving the Holy Spirit. The Spirit transforms us into the image of Christ. Colossians 3:9-10 Through salvation we become the Body of Christ. Yet He was still physically present on earth! The Spirit was given in John 20:22 for a very important reason but it was not yet the coming of salvation through the new birth.
The Evangelical position is that there is no second, distinct or subsequent experience following the new birth. The new birth is when the Spirit comes in power, bringing salvation to the believer. 1 Peter 1:1-5 This salvation is complete and there is no need for another experience because Jesus Christ, through the Spirit, is now indwelling the believer. Ephesians 3:16-18; 1 John 4:16-18 Evangelicals believe that the two terms, born-again and Baptism of the Holy Spirit are referring to the same experience and may be used interchangeably.
3. Is the Baptism of the Holy Spirit confirmed by the "initial evidence" of tongues?
"as the initial physical sign and evidence." PAOGOA "The initial evidence of the baptism in the Holy Spirit is speaking in other tongues as the Spirit gives utterance." PAOC
Nowhere in Scripture does it say the Baptism of the Holy Spirit is confirmed by the initial evidence of tongues. The doctrinal statement in the PAOC constitution saying, "The initial evidence of the baptism in the Holy Spirit is speaking in other tongues" is based solely on circumstantial evidence. These are the verses they use to support their doctrine. Acts 2:4; Acts 10: 44-46; Act 19:5-7 Other passages where the Holy Spirit comes upon believers and they do not speak in tongues are completely ignored. Acts 8:14-17; Acts 9:17-18; Acts 16: 14-15; Acts 16: 30-34 This kind of doctrinal statement must be based on more than just a few circumstantial observations. When a claim is made that something is an 'evidence' it must be proven Scripturally that the evidence exists in every situation where the cause occurs. There must be a verse which clearly states this fact. There is no such statement in the New Testament. If there were, Pentecostals would be the first to point to it in support of their doctrine. This is something they are unable to do. It is theologically dishonest to give the impression that the Scriptures supports this doctrine.
4. Is there a physical sign associated with this experience?
"as the initial physical sign..." PAOGOA "The Baptism of believers in the Holy Ghost is indicated by the initial physical sign of speaking with other tongues..." PAOC pre 1994
There is absolutely no basis in Scripture to support the Pentecostal claim that tongues are "physical sign." The work of the Holy Spirit is spiritual, not physical. Nowhere does the New Testament say tongues are a "physical sign." This is strictly a Pentecostal doctrinal concept. This concept is very dangerous because it leaves open the possibility of the Spirit being manipulated through the speaking of tongues. Trying to gain this kind of influence over the Spirit was what got Simon the Sorcerer in trouble. Acts 8:18-24 Claiming a physical sign for the Baptism of the Holy Spirit is an extremely serious doctrinal error.
5. What are the benefits of the Baptism of the Holy Spirit?
"Through this he comes to know Christ in a more intimate way, and receives power to witness and grow spiritually." PAOC
Pentecostals claim spiritual benefits for the Baptism of the Holy Spirit. Nowhere in Scripture are the benefits of "knowing Christ in a more intimate way" and "spiritual growth" specifically connected to the Baptism of the Holy Spirit. Power to witness is associated with the Baptism of the Holy Spirit in Acts 1:8. However, the question must be asked, what is the Scriptural basis for the power of the Spirit? In Scripture the power of the Spirit is always connected to the resurrection. Romans 1:1-4; Philippians 3:8-11 Since salvation is based on the resurrection it must be concluded that the power of the Spirit is received by the believer at the time of the new birth. When someone is born again, by being raised to new life, all spiritual benefits are immediately available. Romans 8:10-11; Romans 6:3-4 A second experience is not needed. This is one more indication that the terms 'Baptism of the Holy Spirit' and 'Born Again' are referring to the same experience and that all benefits are received at salvation.
6. Should Christians seek this experience in accordance with the command of the Lord?
"Believers should earnestly seek the baptism in the Holy Spirit according to the command of our Lord Jesus Christ." PAOC
Christians are told to seek many things like, God, his kingdom, righteousness, glory, honor and immortality. Hebrews 11:6; Matt. 6:33; Romans 2:7 The Pentecostals use Luke 24:49 and Acts 1:4,8 to support their view that believers should seek the Baptism of the Holy Spirit. Neither one of these verses mention seeking. These verses indicate that a few days before Pentecost Jesus told the disciples to "stay" and to "wait for the gift my Father promised." Jesus did not give a command to Christians to seek the baptism of the Holy Spirit. Furthermore, Pentecostal doctrine teaches there is a second experience of the Baptism of the Holy Spirit with the initial evidence of speaking in tongues. To claim that Jesus gave a command to specifically seek this experience is very misleading.
7. Why are Pentecostal Pastors not free to question this doctrine?
"We consider it a serious disagreement with the Fundamentals for any minister among us to teach contrary to our Distinctive Testimony that the baptism of the Holy Spirit is regularly accompanied by the initial physical sign of speaking in other tongues as the Spirit of God gives the utterance, and we consider it inconsistent and unscriptural for any minister to hold credentials with us who thus attacks as error our Distinctive Testimony." PAOC pre 1994
Anyone becoming involved in a Pentecostal Church needs to know that the Minister does not have the freedom to openly express another view of the Baptism of the Holy Spirit except the one affirmed by the denomination. The reason they take dissent so seriously is because this teaching expresses the distinct identity of their church. When a Pastor states to the denomination that he no longer believes their view of the Baptism of the Holy Spirit, he is given no alternative but to withdraw from the Church. Many Ministers who deeply love the Lord, the people in their congregation and the Pentecostal Church, have left because they can no longer in good conscience endorse this doctrine Biblically.
Conclusion
When a Denomination establishes a doctrine there is a great burden of responsibility to God and to the people in their churches. Many of the doctrines of the Pentecostal Church are outstanding in terms of their faithfulness to the Word of God. However, to say the doctrine of the Baptism of the Holy Spirit is lacking Scripturally is an understatement. This teaching does not meet even the most basic standards of Biblical inquiry. The lack of integrity which the construction of this doctrine exhibits would be totally unacceptable if it were to exist in any other discipline.
